William Guthrie
The Christian's Great Interest. Part Two
They 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.
IV.--Causes why so few attain to a distinct knowledge of their
state
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 Him, 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 offense 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 self condemning 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.
2nd, 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.)
3rd, 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.
V.--Some mistakes
concerning an interest in Christ removed
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.)
Chapter II.--Marks of a Saving
Change
Having premised these things, it now follows that we
give some marks by which a man may know if he be savingly in covenant with God,
and has a special interest in Christ, so that he may warrantable lay claim to
God's favour and salvation. We shall only pitch upon two great and principal
marks, not willing to trouble people with many.
A preparatory law work
But before we begin to these, we will speak of a preparatory work of
the law, of which the Lord does ordinarily make use, to prepare His own way in
men's souls. This may have its own weight as a mark, with some persons. It is
called the Work of the Law, or the Work of Humiliation. It has some relation to
that 'spirit of bondage,' and does now under the New Testament answer unto it,
and usually leadeth on to the 'Spirit of adoption.' (Rom. 3: 15.) Only here,
let it be remembered-
1. That we are not to speak of this preparatory work
of the law as a negative mark of a true interest in Christ, as if none might
lay claim to God's favour who have not had this preparatory work, in its
several steps, as we are to speak of it; for, as we shall see, the Lord does
not always observe the same plan with men.
2. The great reason why we
speak of it is, because the Lord deals with many, whom He effectually calls by
some such preparatory work; and to those, who have been so dealt with, it may
prove strengthening, and will confirm them in laying more weight on the marks
which follow.
3. It may help to encourage others, who are under such
bondage of spirit, as a good indication of a gracious work to follow; for, as
we shall point out, it will be rarely found to miscarry and fail of a gracious
issue.
4. Where God uses such a preparatory work, He does not keep one way
or measure in it, as we shall see. For the more distinct handling of this
preparatory work, we shall shortly hint the most ordinary ways by which the
Lord leads people savingly into His covenant, and draws them unto Christ.
I.Some called from the womb
There are some called from the womb, as
John the Baptist was (Luke 1); or in very early years, before they can be
actively engaged in Satan's ways, as Timothy. (2 Tim. 3: 15.) It cannot be
supposed that these have such a preparatory work as we are to speak of. And
because some persons may pretend to this way of effectual calling, we offer
these marks of it whereby those who have been so called may be confirmed.
1. Such are usually from their childhood kept free from ordinary pollutions, as
swearing, lying, mocking of religion and religious persons, etc., with which
children are often defiled. Those whom God calleth effectually, He sanctifieth
from the time of that effectual calling: 'Sin cannot have dominion over
them,' as over others, 'Because they are under grace.' (Rom. 6: 14.)
2. Religion is, as it were, natural to them; I mean, they need not to be
much pressed to religious duties even when they are but children; they run
willingly that way, because there is an inward principle of 'love
constraining them' (2 Cor. 5: 14), so that they yield themselves servants
of righteousness, without outward constraint. (Rom. 6: 16.)
3. Although
such know not when they were first acquainted with God, yet they have
afterwards such exercises of spirit befalling them as the saints in Scripture,
of whose first conversion we are not told. They are, upon some occasions, shut
out from God, and are again admitted, in their apprehension, to come near;
their heart is also further broken up by the ordinances, as is said of Lydia.
(Acts 16: 14.) And ordinarily they remember when some special subject of
religion and duty, or when some sin, of which they were not taking notice
before, was discovered to them. They who can apply these things to themselves,
have much to say for their effectual calling from their youth.
II. Some
called in a sovereign gospel-way
Some are brought to Christ in a
sovereign gospel-way, when the Lord, by some few words of love swallowing up
any work of the law, quickly taketh a person prisoner at the first, as He did
Zaccheus (Luke 19), and others, who, upon a word spoken by Christ, did leave
all and follow Him; and we hear nothing of a law-work dealing with them before
they close with Christ Jesus. And because some may pretend to this way of
calling, we shall touch on some things most remarkable in that transaction with
Zaccheus, for their clearing and confirmation.
1. He had some desire to
see Christ, and such a desire as made him waive that which some would have
judged prudence and discretion, whilst he climbeth up a tree that he might see
Him.
2. Christ spoke to his heart, and that word took such hold upon him,
that presently with joy he accepted Christ's offer, and closed with Christ as
Lord, whilst few of any note were following Him.
3. Upon this his heart
was opened to the poor, although it seems he was a covetous man before.
4.
He had a due impression of his former ways, evidencing his respect to the law
of Moses, and this he signifies before all the company then present, not
shrinking from taking shame to himself in such things as probably were
notorious to the world.
5. Upon all these things, Christ confirms and
ratifies the contract by His word; recommending to him that oneness of interest
which behoved to be between him and the saints, and the thoughts of his own
lost condition, if Christ had not come and sought him; all which is clear from
Luke 19: 3-10. We grant the Lord calleth some so; and if any can lay claim to
the special things we have now hinted, they have a good confirmation of God's
dealing with them from Scripture; neither are they to vex themselves because of
the want of a distinct preparatory law work, if their heart has yielded unto
Christ; for a work of the law is not desirable, except for this end. Therefore
Christ offers Himself directly in the Scripture, and people are invited to come
to Him; and although many will not come to Him who is the Surety, until the
spirit of bondage distress them for their debt, yet if any, upon the knowledge
of their lost estate, would flee and yield to Christ, none might warrantable
press a work of the law upon them. As for others, whom Christ persuaded by a
word to follow Him, whatsoever He did, or howsoever He spoke to them, at His
first meeting with them, we must rationally suppose that then He discovered to
them so much of their necessity, and His own fulness and excellency, as made
them quit all, and run after Him; and if He do so to any, we crave no more,
since there is room enough there for the Physician. So that from all this, as
some may be confirmed and strengthened, with whom God has so dealt, so there is
no ground for deluded souls to flatter themselves in their condition, who
remain ignorant and senseless of their own miseries, and Christ's
all-sufficiency, and hold fast deceit.
III. Some graciously called at
the hour of death
There are some brought in to Christ in a way yet more
declarative of His free grace; and this is, when He effectually calls men at
the hour of death. We find somewhat recorded of this way in that pregnant
example of the 'thief on the cross.' (Luke 23: 39-45.) Although this seems not
very pertinent for the purpose in hand, yet we shall speak a little of it,
that, on the one hand, men may be sparing to judge and pass sentence on either
themselves or others before the last breath; and we shall, on the other hand,
speak so particularly, that none may dare to delay so great a business to the
last hour of their life. We find these remarkable circumstances in the
conversation between Christ and the thief.
1. The man falls out with his
former companion.
2. He dares not speak a wrong word of God, whose hand is
on him, but justifies Him in all that has befallen him.
3. He now sees
Jesus Christ persecuted by the world without a cause, and most injuriously.
4. He discovers Christ to be a Lord and a King, whilst His enemies seem to
have Him under.
5. He believes a state of glory after death so really,
that he prefers a portion of it to the present safety of his bodily life, which
he knew Christ was able to grant him at that time, and he might have chosen
that with the other thief.
6. Although he was much abased in himself, and
so humbled that he pleaded but that Christ would remember him, yet he was nobly
daring to throw himself upon the covenant, on life and death; and he had so
much faith of Christ's all-sufficiency, that he judged a simple remembrance
from Christ would supply all his need.
7. He acquiesced sweetly in the
word which Christ spoke to him for the ground of his comfort. All which are
very clear in the case of that poor dying man, and prove a real work of God
upon his heart. As this example may encourage some to wait for good from God,
who cannot as yet lay clear claim to any gracious work of His Spirit; so we
entreat all, as they love their souls, not to delay their soul's salvation,
hoping for such assistance from Christ in the end, as too many do,-this being a
rare miracle of mercy, in which Christ honorably triumphed over the ignominy of
His cross; a parallel to which we shall hardly find in all the Scripture
besides. Yea, as there be but few at all saved: 'many be called, but few are
chosen' (Matt. 20: 16); and fewest saved this way; so the Lord has
peremptorily threatened to laugh at the calamity, and not to hear the cry of
such as mocked formerly at His reproof, and would not hear when He called to
them: 'Because I have called, and ye refused, I have stretched out my hand,
and no man regarded; but ye have set at nought all my counsel, and would none
of my reproof; I also will laugh at your calamity, I will mock when your fear
comes' (Prov. 1: 24-26): which scripture, although it does not shut mercy's
door upon any, who at the hour of death do sincerely judge themselves and flee
to Christ, as this penitent thief did; yet it certainly implieth that very few,
who reject the offer until then, are honoured with repentance as He was; and so
their cry, as not being sincere, and of the right stamp, shall not be heard.
IV. God's more ordinary way of calling sinners to Himself
The
fourth and most ordinary way by which many are brought to Christ, is by a clear
and discernible work of the law, and humiliation; which we generally call the
spirit of bondage as was hinted before. We do not mean that every one, whose
conscience is awakened with sin and fear of wrath, does really close with
Christ; the contrary appears in Cain, Saul, Judas, eta. But there is a
conviction of sin, an awakening of conscience, and work of humiliation, which,
as we shall point out, rarely miscarries, or fails of a gracious issue, but
ordinarily does resolve into the Spirit of adoption, and a gracious work of
God's Spirit. And because the Lord deals with many sinners this way, and we
find that many are much puzzled about giving judgment of this law-work, we
shall speak of it particularly. This work is either more violent and sudden, or
it is more quiet and gradual, so as to be protracted through a greater length
of time, by which means the steps of it are very discernible. It is more
violent in some, as in the jailer, Paul, and some other converts in the book of
the Acts of the Apostles, on whom Christ did break in at an instant, and fell
on them as with fire and sword, and led them captive terribly. And because some
great legal shakings are deceitful, and turn to nothing, if not worse, we shall
point at some things remarkable in these converts spoken of before, which
proves the work of the law on them to have had a gracious issue and result.
1. Some word of truth or dispensation puts the person to a dreadful stand,
with a great stir in the soul; some 'are pricked in heart' (Acts 2: 37);
some fall a 'trembling' (Acts 16: 29.) And thus it is, that the person is
brought to his wits' end: 'What wilt Thou have me to do?' saith Paul
(Act: 9: 6.) 'What must I do to be saved' saith the jailer. (Acts 16:
32.)
2. The person is content to have salvation and God's friendship on
any terms, as the question implies, 'What shall I do?' As if he had said, What
would I not dot what would I not forego? what would I not undergo?
3. The
person accepts the condition offered by Christ and His servants, as is clear in
the fore-cited Scriptures.
4. The person presently becomes of one interest
with the saints, joins himself with that persecuted society, puts respect on
those whom he had formerly persecuted, joining and continuing with them in the
profession of Christ at all hazards. Those with whom the Lord has so dealt,
have much to say for a gracious work of God's Spirit in them: and it is
probable many of them can date their work from such a particular time and word,
or dispensation, and can give some account of what passed between God and them,
and of a sensible change following in them from that time forward, as Paul
giveth a good account of the work and way of God with him afterwards. (Acts 22)
Again, the Lord sometimes carries on this work more calmly, softly, and
gradually, protracting it so that the several steps of men's exercise under it
are very discernible. It would lead us to a great length to enlarge upon every
step of it. We shall touch on the most observable things in it.
1. The
Lord lays siege to men, who, it may be, have often refused to yield to Him,
when offering Himself in the ordinances; and by some word preached, read, or
borne in on the mind, or by some providence leading on unto the word, He does
assault the house kept peaceably by the strong man, the devil; and thus Christ,
who is the stronger man, comes upon him (Luke 22: 11); and by the Spirit of
truth, fastens the word on the man, in which God's curse is denounced against
such and such sins, of which the man knoweth himself guilty. The Spirit
convinces the man, and binds it upon him, that he is the same person against
whom the word of God speaks, because he is guilty of sins; and from some sins
the man is led on to see more, until usually he comes to see the sins of his
youth, sins of omission, etc.! yea, he is led on, until he sees himself guilty
almost of the breach of the whole law: he sees 'innumerable evils compassing
him,' as David speaks. (Psa. 40: 12.) A man sometimes will entertain
alarming views of sin in this case, and is sharp-sighted to perceive himself
guilty of almost every sin. Thus the Spirit comes and convinces of sin. (John
16: 8.)
2. The Lord overcomes a special stronghold in the garrison, a
refuge of lies, to which the man betaketh himself when his sins are thus
discovered to him. The poor man pretends to faith in Christ, whereby he thinks
his burden is taken off him, as the Pharisees said, 'We have one Father,
even God.' (John 8: 41.) They pretend to a special relation to God as a
common Lord. The Spirit of God drives the man from this by the truth of the
Scriptures, proving that he has no true faith, and so no interest in Christ,
nor any true saving grace, showing clearly the difference between true grace
and the counterfeit fancies which the man has in him; and between him and the
truly godly: as Christ laboureth to do with the Jews in John 8: 42, 44 'If
God were your father, ye would love Me. Ye are of the devil, for ye do the
lusts of your father.' So, 'fear surpriseth the hypocrite in heart'
(Isa. 33: 14); especially when the Lord discovereth to him conditions, in many
of those promises in which he trusted most, not easily attainable. He now sees
grace and faith to be another thing than once he judged them. We may in some
respect apply that word here, The Spirit 'convinceth him of sin, because he
has not believed on the Son.' (John 16: 9.) He is particularly convinced of
unbelief: he now sees a vast difference between himself and the godly, who, he
thought before, outstripped him only in some unnecessary, proud, hateful
preciseness: he now sees himself deluded, and in the broad way with the
perishing multitude: and so, in this sight of his misery coucheth down under
his own burden, which before this time he thought Christ did bear for him: he
now begins to be alarmed as to the promises, because of such passages of
Scripture as, 'What hast thou to do to take my covenant in thy mouth?'
etc. (Psa. 50: 16.) 3. The man becomes careful about his salvation, and begins
to take it to heart as the one thing necessary. He is brought to say with the
jailer, 'What shall I do to be saved?' (Acts 16) His salvation becomes
the leading thing with him. It was least in his thoughts before, but now it
prevails, and other things are much disregarded by him. Since his soul is ready
to perish, 'what shall it profit him to gain the world, if he lose his
soul?' (Matt. 9: 26.) Some here are much puzzled with the thoughts of an
irrevocable decree to their prejudice, and with the fears of uncertain death,
which may attack them before their great concern is secured; and some are vexed
with apprehensions that they are guilty of the sin against the Holy Ghost,
which is unpardonable, and so are driven a dangerous length - Satan still
reminding them of many sad examples of people who have miserably put an end to
their own lives: but they are in the hand of one who 'knoweth how to succour
them that are tempted.' (Heb. 2: 18.)
(continued in part 3...)
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