If we were in such a spiritual frame and temper of mind
we should be in, and if our lamps were shining as they ought to he, we would
wonder much at this text of Scripture. How would we admire that ever the
eternal Son of God, the heir of heaven, should have made such poor and wretched
creatures the objects of His love, and not only that He should have loved us,
but that He should have given us such a testimony of His love as to be content
not only to give Himself to be our Head and Husband, but to give Himself unto
death for us, and tlmt not an easy death, or an honourable death, but a most
painful and shameful death, even the death of the cross.
Now, upon the
Lord's day, ye were hearing of the lover and of his death; and now we come to
speak of the giver and of his gift. The lover and the giver are all one.
"
Behold, I lay in Zion, for a foundation, a stone; a
tried stone; a precious corner-stone; a sure foundation: he that believeth
shall not make haste." Now the lover and giver here, in the Mediator
of the new covenant, God and man in one person. "
He in
whom it pleased the Father that all fulness should dwell;" and that
"
the fulness of the Godhead should dwell in him
bodily." This is He who is the lover, and the giver. When we came to
speak of this gift, we held out that our Lord Jesus Christ gave Himself to be a
man, even to be accounted a sinful man. He knew no sin, and yet was content to
set Himself up as a mark for justice to shoot at on account of sin. He knew not
what it was to break a covenant; no, but He was content for the elect's sake,
that their sin of breach of covenant should be laid upon Him, and that He
should be charged with the breach of the covenant of works.
And next we
came to speak of the persons for whom Christ gave Himself. The apostle says,
that it was even for me. "
Who loved me, and gave
himself for me." In like manner, he says, "
Even Christ also loved the church, and gave himself for
it" John, the beloved disciple, signifies, that He gave Himself for
them that were given Him of the Father, in that noble transaction betwixt the
Father and the Son, from eternity. It was even for those that He gave Himself,
who are both the fewest and the meanEst of folk in the world. He gave Himself
but for very few great folk in the world. Indeed we find them ordinarily the
most remote from being the objects of God's love. Hence, even at this time,
Sirs, the great folk cannot endure to have Christ and his folk in the land.
they would have them banished into the utmost parts of the earth, if they could
get them. There would none of them have liberty to dwell in their lands, but
they shall not get all their designs in this. It was not for many nobles that
Christ gave Himself unto the death of the cross. But as for poor believers, for
whom Christ gave Himself,though the men of the world may count such worthy of
prison, banishment, persecution, the scaffold etc, yet, let them do so, there
is no great matter, for they are even the folk that Christ gave Himself for.
Let them bind them in prisons, and bonds as they will, yet they are Christ's
free men. Christ hath paid all their debt, so that they are neither to be
bound, imprisoned or banished - let the world thinnk as they please!
Now I
come to the third thing, and that is to speak the fruits and effects that
rebound to sinners by Christ's giving of Himself for them. But, as it is said
of things treasured up for those that love Him,"
eye
hath not seen, nor ear heard, not hath it entered into the heart of men to
conceive of it" so it may be said of the great privelages that
redound unto the soul of men, by the Lord's giving Himself for it. But we must
not standhere, but come to point out some of these benefits and privelages that
redound to the soul by the death of Christ. And
First There is peace
made up between God and Man.Ye know, Sirs, that god and man were at
variance.The distance became so great that the Lord drove Adam out of the
garden, and placed an angel there with a flaming sword in his hand, which
turned every which way, to keep man from the tree of life. There was an utter
enmity, if you like, between God and man. This is a benefit flowing from the
death of Christ to us, that this variance is done away with and the poor
believer for whom Christ died, hath access unto the throne of His grace, to
make his suits known unto God. The vail is now done away, and we have now
access to come
through the vail, consecrated for us,
that is, the vail of His flesh.. "
Secondly We have not
only this advantage by Christ's giving of Himself for us, but also we are
hereby redeemed from the slavery and bondage of sin, and Satan, and from the
power of darkness. "For ye were sometimes darkness, but now ye are light in the
Lord. walk as children of the light" He gave Himself for us, and hath purchased
life for us that we might be freed from this bondage. He, having satisfied
justice, believers are set at liberty, If the Son of man hath set you free, ye
are free indeed
Thirdly Ye have this privilege by Christ's giving
Himself for you, namely access unto the Throne of Grace to "
find help in time of need." There are many amongst
the sons and daughters of men that think it no great privilege to bare access
unto the throne of grace. But such do not evidence themselves to be among those
for whom Christ gave Himself; for, I am confident of this, that souls that know
their need will think it no small privilege to have liberty of access unto a
God in Christ, to make known to Him all their wants, and to speak to Him
concerning those who injure and trouble them. This is one of the benefits we
have by the Lord's giving of Himself for us; for if Christ had not given
Himself, as ye were hearing, we had been so far from this liberty of access to
God, that on the contrary, we would have run as fast from Him as ever Adam did
to hide himself amongst the thick boughs, when he heard His voice walking in
the garden.
4thly, Another privilege that redounds to souls through
Christ's giving Himself for them, is, Nearness to God. By this the believer in
Christ is advanced to be near of kin to God. There, indeed, such a nearness
between God and these souls for whom Christ died, that they cannot be
separated. There is no union in the world so near as this union between Christ
and His Church; for it hath the properties of all the closest unions among the
creatures. It is their standing relation that God is their Father, and they are
His sons. He is the Husband, and they the spouse. He is also called their elder
Brother. Nay, He is all relations to them. A child can never go more familiarly
to a father than they are allowed to come unto Him, and make known their
requests to Him. Never wife could go more familiarly to her husband to ask
anything, than the believer in Christ is allowed to go to the Lord for anything
he wants.
Sit up, Sirs, and sleep not; it may be, ye will get sleeping
enough, for hearing of preaching, ere it be long. Those for whom Christ gave
Himself are advanced to be very noble folk. I assure you, though the men of
this world think not very much of their honour, there are none in all the world
that can lay claim to such nobility an believers in Christ can do. It is said
of Caleb that he bad another spirit with him, and "
followed the Lord fully." Whenever souls begin to be
made to act faith upon Christ, and the Lord begins by the effectual call of the
gospel to call them unto Himself, then a change is wrought upon them; then they
become men of other spirits, even of far more noble spirits, than they were of
before. When they thus become men and women of other spirits, then they follow
the Lord fully. Now, Sirs, that believers are advanced unto such a state of
nobility by Christ's giving Himself for them, will more easily appear, if we
consider,
Who is their Father! He is the Lord Jehovah, God of peace. He is
their Father, and they are begotten through the blessing of God, by the
immortal seed of the word. Now, must not those be men and women of noble
spirits, that have no less kindred than the Lord Jehovah, the mighty Prince in
whom is everlasting strength. And,
2. This will appear that these are men
of nobler spirits than any other in all the world. If ye consider their food,
it is not the food of the world, or the husks that the men and women of this
world eat. No, that will not serve them. Their food is no less than the food
that cometh from the Lord. It is no less than His flesh and His blood. As He
Himself says, "
Eat, 0 friends, drink, yea, drink
abundantly, 0 beloved." Ye may see from this, that believers in
Christ are men and women of noble spirits, for they cannot feed on common food
and the husks of the world, sin and lusts. No less can prove satisfying food
unto them than the flesh and blood of the eternal Son of God.
3. It will
appear that they are the most noble folk in the world, if ye consider the
language that they speak. They do not speak that broad blasphemous language
that is spoken up and down the country. They do not speak that cursed language
of Ashdod. What then is the language that they speak? Why, it is that noble
speech and blessed language of Canaan: "
Five cities in
the land of Egypt shall speak the language of Canaan, and swear to the Lord of
Hosts." Believers are a people of a pure language. That they are a
noble people, then, appears from their parentage, and their food, and their
language; no food will satisfy them but the food we have spoken of; no language
pleases them but that blessed language of Canaan. But having spoken unto these
points already we now come to a word of use.
USE 1. - Is it so, that
Jesus Christ the eternal Son of God hath not only loved an elect world, but
hath given Himself for them? Well, Sirs, you that find yourselves of that
number ought to be much employed in praising God. I assure you, this duty of
praise is most incumbent upon you all for whom Christ bath given Himself.
Use 2. - Is it so, that Jesus Christ hath loved you, and not only so
but given Himself for you? Then Christ will withhold nothing from you. For if
He would have withheld anything from you, would He ever have given Himself for
you, and given Himself to be poor, and a man of sorrows, to suffer weariness
and travail for you, and not only in His body, but in His soul. For you He
endured travail in His soul and made Himself a whole burnt-offering. I say, He
gave His soul as well as His body for you. "
He shall
see of the travail of his soul and be satisfied." Well, then, what
will He withhold from you, believers? And what stand ye in need of but He will
give it you? He that withheld not Himself, but gave Himself wholly, soul and
body for you,. what will He withhold from you.
Use 3. - Is it so,
that Jesus Christ, God's Eternal Son, gave Himself for you; is it not a shame
to refuse Him anything that He asks of you? He asks your heart, saying,
"My son, give me thine heart." Well, Sirs,
it is a great sin and shame for you to refuse Him your hearts, seeing that He
gave Himself wholly for you. He insists that ye should follow Him and cleave
closely unto Him through goad and bad report, through affliction and
persecution, even "
through fire and water, unto a
wealthy place." Well, then, be ashamed if ye refuse to do these
things for Christ. He refused not to be scourged for you, buffeted for you,
nay, crucified for you. If ye do not give yourselves to Him, embrace and close
with Him, woe will be unto you for ever. But it may be some here will enquire,
"If Christ is indeed making offer of Himself unto us, and hath given Himself
for same, how shall we know whether we have got Him yet or not?" We may not
stay here. But we shall point these few things whereby we may know Him. And,
let, If you have got or received Christ you will know that you have done so
"by your following God fully," with Caleb.
There in the disposition of a godly man, it is that "
he followed the Lord fully." If you be souls that
have closed with Christ, ye will be still following after Him; not desiring to
run before, but to follow after Christ. You will always study to have Him in
view, that so ye may follow Him. You will not be fools, taking a by-way. This
will not serve your turn. If you be souls that have gotten Christ, you will be
labouring all you can to follow His steps. And then,
2ndly, You will
know it by your labouring hard after God, as children of light. "
Walk as children of light." I say, if you be souls
that have gotten Christ, ye will be labouring by all means to walk as children
of the light; you will have fervent affection to God and to the people of God,
as it becometh the people to have.
3rdly, If you have closed with
Christ, you will walk habitually as in the sight of God. In Gens. xvii. 1,
where the Lord is making the covenant with Abraham, He says to him,
"I am God Almighty; walk before me, and be thou
perfect." You that have gotten Christ, you will be always walking as
in the presence of a holy God, and will be loath to do anything displeasing to
Him.
4thly, If you have gotten Christ you will be making much room
for Him in your hearts. Believers in Christ know that He is a great King, and
must have much room in the heart. If you have got Him, there must not be a lust
or idol left in all your bosom. No, you will be providing a large room for Him.
Yon will put away all other things "
Asshur shall not
save us; we will not ride upon horses." "
The best of them is as a brier: and the most upright is sharper
than a thorn hedge." "We will not say any more to the work of our hands, Ye are
our Gods." And, "What have we to do any more with
idols?" Now, Sirs, are there any amongst you making such great room
for Christ in your hearts? nay, I fear Christ gets not the least room in them,
for they are full of something else. And,
5thly, If ye have gotten
Christ, ye will have a longing desire of soul after Christ. For there was never
one that enjoyed anything of Christ, but would still enjoy more of Him. I will
tell you what these souls that have gotten Christ are like: They are like the
horse-leech, that cries still, "Give, give;" or like unto the grave that is
never full. The soul in this case will never be full of Christ till it is
perfected in glory, till his soul be so filled with his beloved that be can
hold no more. Will one kiss of His mouth satisfy that soul? No; "
But let him kiss me with the kisses of his mouth." Let me seek
sdvation of Him with all my heart. "But I must have more of Him,"
says the spouse; "
He must lie all night between my
breasts. I must have continued communion and intercourse with Him. I must have
Him fully and wholly, and that not for a day or an hour; but I must have Him
and enjoy Him fully, not only in the day, hut also in the night. He must lie
all night between my breasts." Lastly, If ye have gotten Christ ye
will be much employed bout the work of mortification and self- denial. When
Jesus comes unto a soul, He works in that soul much self-loathing and
self-abhorrence. The soul that hath gotten Christ will say with the apostle,
"
Those things that I counted gain, I now count loss
for Christ." This leads me to another point of doctrine, which is
this: That soul that is beloved of God, and for whom Christ hath given Himself,
is much engaged in the exercise of self-denial. The apostle says not, "That the
Lord loved me, and gave Himself for me, on. account of anything that was in
me;" but, "Christ loved , and gave Himself for me, even me, who was a
persecutor; who was a blasphemer; for me, who was such and such." How much,
then, was this minister, Paul, engaged in the exercise of self-denial? We may
observe that the soul that is loved of God, Christ hath given Himself, will be
much in the exercise of mortification; or it is a duty lying on all those who
loved of God, and for whom Christ hath given Himself, to be engaged in this
work of mortification and self- denial. Ye must not think that this is only the
work of ministers and men in eminent stations, to deny themselves; no, you have
Jesus Christ Himself saying, "If any man will come after me, let him deny
himself, and take up his cross, and follow me." But that we may come to speak
more particularly to the words, there is a threefold self that must be denied
-
First, Natural self.
Secondly, Sinful self. And,
Thirdly,
Regenerated and renewed self.
1. Natural self is the man consisting of the
soul and body united. This a man must deny comparatively, or when it comes in
competition with the glory of God and your own soul's edification.
2. There
is a sinful self, which is the old man, and unrenewed heart, with the
affections and lusts. This sinful self we are to deny wholly and absolutely. We
must not rest till we get all crucified and nailed to the cross of Christ. And,
3. There is a regenerate and renewed self - that is, the new man. This
believers are to deny as to any merit in it. Indeed, believers should be
seeking after more of the new man as their treasure; and they should make use
of all means whereby they may be enabled so to hold it, that Satan and lust
prevail not against it. There are some folk that deny the grace of the Spirit
of God in this; but that which we press upon you hath these few things in it.
And,
(1.) A knowledge of themselves. The man that would deny himself, must
know himself. But,
(2.) As he must know himself, so he must loathe himself.
And,
(3.) He sees vanity and emptiness in self. He sees that he is
altogether insufficient of himself to do anything that is really good. The
person that denies himself, as he is one who knows himself, and one who loathes
himself, is a person that sees nothing in himself but emptiness, and has
nothing in himself to trust unto in the matter of salvation. Therefore he must
be denied to himself, and must lay the weight of his salvation upon another,
even upon Christ. And there is this in self-denial, that as the man sees his
own emptiness, so be is still emptying himself of all the old stuff. Old things
must pass away, that all things may become new. So that if ye would know what
self-denial is, it is even to throw all Satan's household stuff out at the
door, and have no more to do with it.
(4.) As ye must labour to cast out
Satan's stuff; so ye must labour to have these things of God's providing
brought in. Ye must have furniture brought from a far country; and ye must have
it from home. Think not, Sirs, that these souls are denying themselves aright,
that are crying down all that they have; unless, they be also seeking the
graves of God's Spirit to replenish their souls. In a word, to deny yourselves
is to forsake all things in yourselves, when they come in competition with the
glory of God; and to be still seeking furniture from above. That it is a duty
incumbent upon all to deny themselves will appear from these few things
following. And,
1st, It is what Jesus Christ, the Mediator of the new
covenant, requires; as appears fronm the forecited text, "
If any man will be my disciple, let him deny himself, and take
up his cross, and follow me." This may be a sufficient reason for
it, that it is Christ's will. If ye would not be rebels against Him, set about
this work. Folk think it a great matter to be a rebel to an earthly king; but
believe me it is another matter to be a rebel to God. Well, then, ye see, Sirs,
that self-denial is a duty lying upon one and all of you; and ye must set about
it, if ye would not be found rebels against the God of heaven, and ye know
rebellion against God, as the Scripture expresses it, "
is as the sin of witchcraft."
2ndly, A second
reason is this, that when ye look into yourselves, and consider what ye are by
nature, you see nothing in yourselves but a heap of lusts, which rebel against
God.
3rdly, Consider that Christ, who was the Heir of heaven, was content
to be denied to all the pleasures of heaven for you. And think ye that it is
too much for you to be denied to your sinful lusts and pleasures in the world
for Him, who, though He was "
the brightness of his
Father's glory, and the express image of his person," thought
nothing to be so far denied to Himself as to come into the world, and take on
Him flesh, and be born of such mean parents as had nothing to offer up for Him,
in the days of His nativity, but two turtle doves; who not only was contented
to be denied to worldly riches and honours, but even to His own life. Have ye
not good reason, then, to be denied to yourselves; since He was content to deny
Himself to purchase salvation for you? And,
Lastly, To move you to this
duty of self-denial, only consider the saints of God recorded in Scripture, and
you will see that this has been their choice work. There are some in this age,
too, that you would think have been much engaged in this duty, by their
suffering for the cause and truths of God. But will ye look to these, that were
contented to endure grievous deaths for Christ; that were sawn asunder, &c.
I says, Sirs, consider the worthies mentioned in Scripture, that cloud of
witnesses whom we are to imitate, and ye will see that this self-denial was a
lesson that they were much in learning. But before we come to the application
of this doctrine, we would speak to some few things that ye should not
deny.
Whatever we have of conformity to the Lord should not be denied, but
in point of merit or any worth, us if it might be any compensation to Christ
for what He hath done, or any satisfaction to the justice of God, for our sins.
And,
Take good heed, Sirs, that ye be persons loved of, and in covoflant
with, God. Seriously consider what ye should not deny. And,
1st, Ye must
not deny God. Therefore it is said, "
They eat my
people as bread, and call not upon the Lord." Ye may deny Him, by a
life and conversation, like the practical atheists of the world.
2ndly,
Deny not your profession; for there is much required of you that are loved of
God. Encourage yourselves by "And they overcame by the blood of the Lamb, and
by the word of their testimony;" that is, by adhering to their profession. They
overcame that red dragon, who fought against Michael, and his angels, whose
design was to drown the women with the man-child fleeing into the wilderness.
Now, would ye overcome that red dragon, that is coming down into our land to
destroy the woman with the man-child; to drive the Church of Christ out of her
temple; and to make her flee away to the wilderness, to other cities, and to
foreign lands - would ye overcome this red dragon that is likely to come
amongst us now, that is likely to draw down the stars of heaven, and that is
killing and banishing the people of God? then adhere to your profession which
you must now overcome by. And,
3rdly, Beware of denying any of the truths
of God. John has this in his commission to write to the church of Philadelphia.
"
Hold that fast which thou hast, that no man take thy
crown." See, that ye consider well what is written in the Bible, and
hold that which is there. For if ye degenerate from that, the vengeance and
curse of God will be upon you; as we have it: "
If any
man shall add unto these things, God shall add unto him the plagues that are
written in this book. And if any shall take away from the words of the book of
this prophecy, God shall take away his part out of the book of
life." Sirs, let the word of God be written in your heart. Through
His strength, stick to your profession; and let the truths of Christ be so near
and dear to you, that they may be as a girdle about your loins; that ye may
part with your sweet life before you part with them. And,
4thly, Ye may not
deny your covenant-engagements; ye may, by no means, deny the covenant you have
solemnly sworn. For David gives it as a mark of the man that shall dwell on
that high and holy bill; that he is a man that will not swear, nor forswear; he
will not break his oath, though it should be to his hurt. So, ye must not deny
your covenant, though it should be to your hurt; though it should be to the
loss of houses, lands, goods, &c.; yea, and your own life also. It is said,
"They like Adam have transgressed the covenant." Many a time the Lord charges
this sin upon the people of Israel by the prophets. Now we must tell you in the
name of the Lord this day, that ye should beware of breaking the covenant. In
the name and by the authority of the Lord Jesus, we debar and excommunicate all
such from due table of the Lord, as are not resolved to adhere to these
covenants that the lands are under to the most High God. And
5thly, You
may not deny the going about Christian duties. Many cry down praying, and
preaching, and communicating, except they take the communion upon their knees.
Daniel was discharged by the king, from worshipping the true God for a certain
time. But he was a man much given to the practice of self-denial. You know that
the decree was established by the law of the Medes and Persians. But Daniel
goes to his own house and, his window being open towards Jerusalem, prays three
times a day. In like manner, ye must not deny your Christian duty and
exercises, let the great men of the world make all the acts and laws against
them that they please. Do not think, Sirs, that we preach rebellion against any
man. We are not pressing any man to rebel against our rulers; but we would have
you know, that we are to follow their laws no farther than their laws are
according to the true word of God. Therefore, I say, ye must not deny the going
about of your Christian duties.
6thly, Ye must beware of denying your
assistance to Zion, in the time of her affliction. "
If
I forget thee, 0 Jerusalem, let my right hand forget her cunning. How shall we
sing the Lord s song in a strange land ?" Beware of denying your
help to Zion. I pray you, if you love your means so well, that ye will bestow
nothing upon the poor afflicted people of God that are imprisoned, and banished
up and down the world; will ye help them with your prayers? I wot well, ye may
say with a certain man, "
That many prayers of the
people of God will do more for Zion, than ten thousand men armed with the
sword, will do against her." Therefore, beware that ye deny not Zion
the help of your prayers, in the time of trouble. "
If
I do not remember thee, let my tongue cleave to the roof of my
mouth." 0 Sirs, there were many prayers put up for Zion in former
times. She was well remembered. But, I trow, she is now like a poor stepchild
put to the door, whom the stepmother forgets to take in again; or like a poor
little one at night, that hath none to take care of it. So it is with the
Church, and poor banished people of God. There are few to take care of them.
You that are believers know, that if you would not deny your duty, ye should
not deny your help to Zion. If any of you forget Zion, it is a clear mark that
ye are none of the people of God; for if ye were, ye would love God, and ye
would love His people; and if ye loved them, ye would evidence it at such a
time as this.
7thly, Ye must not be denied to the love of God. David would
not be denied to the love of God, whatever he was denied to. Says he, "Many
say, Who will show its any good? " and that is the world's voice. They would
have the fat things of the world. But what says David! What would he have?
"Lord," says he, "
lift up upon me the light of thy
countenance." "I shall be denied to houses, lands, crown, and
kingdom, and all," says he, "but I cannot be denied to the love and favour of
God." Now, Sirs, these are the things that ye should constantly adhere to. .
But let us press them upon you as we will, ye will not stand to them unless God
Himself press you to stand to them. Whenever the temptation comes ye will go
with it, swearing contrary to the covenant ye have sworn, unless grace
prevents. I am afraid many folk will not hesitate much to do this. But we come
now to speak of those things that ye should deny, or be denied unto. And,
1st, Ye must be denied to all those things that are sinful, and contrary to
the word of God. Such things you are to deny absolutely and wholly.
And,
Secondly, Ye must here consider that there are some things that ye must
deny comparatively, or when they come in competition with the glory of God;
that is, ye must either deny these things or dishonour God, so far ye are to be
denied to them; and I will mention three or four of these things. And,
1.
Ye should be denied to your own life, when your life comes in competition with
the glory of God. I will assure you, this is not an easy thing, but it is a
thing you must resolve to do. Well, then, are there no Shadrachs, Meshachs, and
Abednegos, who, if matters shall come to such a pass, that either their life
must go, or they must worship the idol, will readily may, "
Be it known to thee, 0 king, though it should be so, yet we
will not worship the idol that thou hest set up? " I assure you
there are many idols now going to be set up in the land; and we hope that many,
ere they bow to them, will be denied even to their own life, and will, with
Moses, "
Refuse to be called the son of Pharaoh's
daughter, rather choosing to suffer affliction with the people of
God." They will rather choose to go to Barbadoes, France, or
Holland; they will rather choose to take banishment than to worship these
idols. But,
2. Ye must be denied to the world; for it is with many as it
wan with Micah, who said, "They have taken away my gods: and what have I more?
" Ay; but if thou refuse thy self-denial in this respect, thou canst not be
Christ's disciple.
3. Ye must be denied to the wrongs and injuries ye
receive in the world. Therefore ye have an example. When the Jews were stoning
that holy man, Stephen, to death, he said, "
Lord, lay
not this sin to their charge." And that pattern of prayer, "
Lord, forgive us our debts, as we forgive our debtors." And
again, "Father, forgive them, for they know not what they do." And,
Lastly, Ye must be denied to your gifts, your judgments, your duties, and even
to your graces, such as faith, love, hope, and all must be presing after, and
yet ye must be denying them, so as not to lay the weight of your salvation
thereon. Ye must still be in the exercise of these duties, and yet ye must be
denied to them. When ye have done all ye can do, ye must say, "
We are unprofitable servants." I assure you, in the
name of the Lord, if a soul were looking on the most special duties that ever
he went about, he might see as much imperfection in them as might make him say
of all duties that there is nothing in them all that deserves anything, so that
be would see himself obliged to fly solely to the righteousness of Jesus
Christ.
Now we come to another thing in the words, and that is, The way in
which this godly man knew that Christ loved him, and gave Himself for him. Why,
if ye would ask Paul this question how he attained this, he would have said,
"Why, it was even in the way of being much in the duty of self-examination; it
was by seeing these fruits and effects that the giver had wrought upon the
soul." Hence
1st, We would have you consider that seeing it is a duty lying
upon one and all to be much engaged in the work of self- examination, a duty
never without difficulty, and yet a duty necessary at all times, yet the Lord
calls for it at some times more especially. And,
1. When a church or
particular person is under affliction or trouble. At such a time especially the
Lord is calling for this. Believers should be much in examining themselves as
to the reasons that they are thus afflicted and troubled. This ye see in the
third and fourth chapters of the Lamentations. The Church was under very sad
affliction, even as we are now. She is persecuted, and her worthy teachers
removed to corners. Her ordinances are gone, and there are none frequenting her
solemn feasts. What does she in that case? "Let us search and try our ways and
turn again unto the Lord." Would you know your duty, in the day of Joseph's
affliction, in the day of the Church's trouble? Then be much in
self-examination to see what is in you that hath offended the Lord, and made
Him deal with you; that so He is taking His farewell of these covenanted lands,
and scarcely leaving a meat or drink-offering amongst uses a token for good. Go
to the duty of self-examination, and see what injuries are in you that hath
been a help in this.
2. A second special time when God calls for this duty,
is when folk are under desertion, and death approaches: such was David's case.
He goes to this work, and saw on what terms he stood with God. Therefore after
self-examination he says, "Although my house be not so with God, yet he hath
made with me an everlasting covenant, well-ordered in all things, and sure."
3. A third time when God especially calls for this duty, is before souls
approach unto the table of the Lord - before they communicate with the Lord.
This is a time when God calls for this duty of self-examination. Are you
intending to approach unto the table of the Lord? Then know what God is calling
for at your hands. "
Let a man examine himself, and so
let him eat of that bread, and drink of that cup." And I assure you,
Sirs, in the name of the Lord, that there is good reason why a soul should be
much in this exercise, before approaching unto the table of the Lord.
(1.)
Because the Lord, the Master of the feast, comes in to visit the guests, and to
see how they are all arrayed and prepared. Examine, then, and if any pin in
your exercise be wrong, go away to Christ and say, "Thou must set this right,
that I may come before Thee, having the preparation of the sanctuary." This is
a reason why souls should examine themselves well before they come to the table
of the Lord, for Christ will come through and visit them.
(2.) A second
reason why folk should be much in this duty of self-examination before they
approach the table of the Lord is, Because it is very requisite that they come
to the great day of the King's coronation. it is requisite on such a day that
they come with many requests. Communion days are the days of Christ's
manifesting Himself as the Great King. Communion days have been sweet days in
Scotland; but alas! Christ and they are gone! Alas! Christ is gone, and
communion days are gone. We have all the blame of it ourselves. Many of us
have, with the Gadarenes, bidden Christ depart out of our coasts. Why, rather
than Christ should not go away many of us will abjure Him, and perjure
ourselves that He may not abide amongst us. We will have Him away at any rate.
But, I say, it is a great reason why folk should examine themselves when they
come to these deal days, that then folk should present many requests. On such
an occasion folk should know their need. Is it not by self-examination that you
come to the knowledge of your many wants. For He "
fills the hungry with good things; but the full soul goes empty
away." We dare promise you in the name of the Lord that hungry souls
that dare say their errand is to get Christ, and that they have much ado for
Him when they get Him - we dare promise you in His name that ye shall either
get Him, or a token from Him, or at least good news from Him as to your getting
Him. He never sent away a poor soul from Him that had an errand without
something.
(3.) Folk should be much in this exercise before they come to a
communion, because it is very requisite that folk when they approach unto the
table of the Lord should be self- condemned. Now, I say, that it is in the duty
of self-examination, with the Lord's blessing that ye come to set a particular
view of these things
(4.) Self-examination before the Lord' s Supper is
very necessary, because it is in order to a great and important business. I
assure you, Sirs, ye have need to be well prepared; for communicating aright
with Christ is a most hard and difficult business, more difficult than ye are
aware of. Communicating with God is a business of another concernment than the
generality of mankind think it to be. Many a soul has got much good at a
communion; and many a soul has got that loss which they have never repaired
again. And though many have got over it afterwards, yet it hath cost them many
a sad day's weeping and mourning. "
For this cause,
many amongst you are weak and sickly; and many sleep," saith the
apostle.
2ndly, We would have you here consider that it is a duty incumbent
upon one and all of you who do examine yourselves, not to rest satisfied with
your own examination, but to be entreating the Lord that He would examine you.
Theretore David says, "
0 Lord, thou hast searched me,
and known me." As if he would say, "I have been at the work of
self-examination, and I cannot be satisfied with my own examination, till Thou
searchest and triest me." Nay, serious souls cannot be satisfied with their
imagined examination. And no wonder that it is so, since they have often
deceived themselves and made themselves think they were something, when they
were just nothing. And then,
3rdly, That soul looks upon the enjoyment of
God as of greater concern than to be ventured upon its own testimony, or upon
the testimony of another, or upon any other than that of God Himself, who is
"faithful and cannot lie." As Job says when his friends were labouring to
persuade him that he was a hypocrite : - " I will not believe you; but if God
say it, I will believe it." "Oh that I knew where I might find him! I would
order my cause before him, and fill my mouth with arguments." 4thly, I would
have you look to what is good in yourselves, as well as to what is evil; for
there are many of the people of God that look only to what is evil in
themselves, and hence they are poor melancholy creatures. 0 believer, thou
mayst look to what is good in thee as well as to what is evil. If thou seest
any good in thee, bless God for it, and acknowledge Him as Paul doth. "By the
grace of God," says he, "I am what I am." But, on the other hand, the wicked
still look upon what they think to be good; but Satan blindfolds them, so that
they never see what is evil. They look always on that which is seemingly good;
they think themselves something, when they are just nothing. But thou that art
a believer in Christ, it is thy duty to look both upon that which is good and
upon that which is evil. You may see the spouse doing so. "I sleep," says she;
she looks on what is evil in herself; but she looks also to that which is good
in herself. Says she, but my heart waketh." But we may not here insist.
Therefore we shall give you a few directions, as to your going right about this
duty of self. examination. And,
1st, Ye must begin this work with prayer.
Why so? Because your strength and supply must come from another place than from
yourselves. Ye must have the candle of God coming down from heaven to enlighten
you, before you can go through all the chambers of your own heart and soul.
And,
2ndly, Ye must acquaint yourselves with the law of God, for how shall
ye examine yourselves unless you know the rule you should be examined by? David
says, "I have hid thy word in my heart, that I offend not thee. Thy word is a
lamp unto my feet, and a light unto my path."
3rdly, If ye would go rightly
about this work of self-examination, ye will be labouring to fit yourselves for
the task in secret. Therefore when the Lord, in His word, calls folk to set
about this duty, alluding to the eastern custom of girding themselves for work,
He calls them to gird up their loins. Therefore, I say, ye should labour by all
means to be fitted for this work. And,
(1.) I say, ye should call in all
your thoughts and summon them all in the name of the great God at much a time
to wait upon the diet of self-examination. And,
(2.) Ye should choose a
place convenient for the purpose, for fear of being interrupted in the midst of
it, before ye bring it to any considerable length or to a close.
(3.) You
should set yourselves to deal as ingenuously with yourselves as you can. For a
soul can never go about the duty of self-examination aright unless it set
itself against itself. And,
(4.) Ye should, in the name of the great God of
heaven, command all the affections and faculties of the soul to come, and be
free and ingenuous with you. Let not your treacherous lusts rest in your
bosoms; send them all out to answer for themselves. Do not cover any of them
with the devil 's mask; but seek to see them as they are.
(5.) Go about
this work as in the sight and presence of God. I say that ye should labour to
know that He with whom you have to do is the great and everlasting God. Ye
should go about this work as in His sight, before whom ye must be answerable;
and in going about this duty ye must condemn yourself, for "he that condemneth
shall not be condemned." And,
Lastly, As ye must begin with prayer, so ye
should end with player. When ye have, through God's help, found all these
lusts, then pray to Him that He would subdue and kill all these iniquities in
you; nor neglect to praise God for anything good ye find in yourselves in the
exercise of self-examination. But we may not stand now, time being so far
spent, to tell you the things that might be further said concerning
self-examination. I shall, therefore, only give you two or three marks whereby
ye may try whether ye have gone about this duty of self- examination in a right
way and manner. And,
First, All the heights of legal pride betwixt Christ
and your souls will be done away. The poor soul has looked through his heart,
and seen many traitors against God and His loving-kindness in Christ, so that
he sees himself to be worthy of a thousand deaths, and there is never a word in
the poor man's mouth but "Guilty, guilty." And,
Secondly, The soul that
hath examined itself aright will cleave stedfastly to Christ and His finished
work. "Indeed," he will say, "I have contracted much guilt; I am a rebel, and
Thou mayest justly send me to hell; but, Lord, here am I come unto Thee, and I
acknowledge myself guilty; yet, Lord, I beg Thy pardon; I am come unto Thee for
mercy, and I shall never go to another; here I lie down at Thy door; here I
take witness that I shall never die at another door; I confess I am guilty, and
I ant worthy of death; but if I fall into the hands of anyone, let me fall into
the hands of the living God." But then,
Thirdly, Although ye be passing the
sentence of condemnation upon yourselves, yet ye will be waiting to hear what
"God the Lord will say." Ye will say, "Indeed I am condemned, and worthy to be
condemned; but I would gladly hear what the sentence of free love and free
mercy will be concerning me." Ye will be saying, "I am worthy of hell, and of
excommunication from God, and from the glory of His power. I have nothing to
say to the contrary, yet I will wait to see what free mercy and free love will
be for me; I will hear what God the Lord will speak" Are there any such souls
amongst you? Sirs, Christ is going away from amongst us, because He cannot find
such souls amongst us - such as are condemning themselves, and likewise waiting
to hear the sentence of free mercy towards them. Now, there is another point
from these words; but I shall only name it, and leave it to yourselves to
enlarge upon. It is this, that folk may attain to the assurance of it, that
Christ hath loved them and given Himself for them. Ye see the example of the
apostle who could say, "
He loved me, and gave himself
for me." But I shall not stay upon it now, but desire you to think
upon what ye have heard. And may the Lord bless it. Amen.
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