by Thomas Watson
"For this is the will of God, even your sanctification." 1 Thessalonians 4:3
The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified people who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part.
I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out "the old leaven." Though it does not take away the life of sin—yet it takes away the love of sin.
II. A positive part, which is the spiritual refining of the soul; which in Scripture is called a "renewing of our mind," and a "partaking of the divine nature." The priests in the law were not only washed in the great laver—but adorned with glorious apparel. Exodus 28:2. Just so, sanctification not only washes from sin—but adorns with purity.
What is the NATURE of sanctification?
It is a principle of grace savingly wrought, whereby the heart becomes holy, and is made after God's own heart. A sanctified person bears not only God's name—but his image. In opening the nature of sanctification, I shall lay down these seven positions:
(1.) Sanctification is a SUPERNATURAL thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. "I am the Lord, who sanctifies you." Weeds grow by themselves. Flowers must be planted and cultivated. Sanctification is a flower of the Spirit's planting, therefore it is called, "The sanctification of the Spirit." 1 Pet 1:2.
(2.) Sanctification is an INTERNAL thing; it lies chiefly in the heart. It is called "the adorning the hidden man of the heart." 1 Pet 3:4. The dew wets the leaf—but the sap is hidden in the root. Just so, the religion of some consists only in externals—but sanctification is deeply rooted in the soul. "In the hidden part you shall make me to know wisdom." Psalm 51:6.
(3.) Sanctification is an EXTENSIVE thing: it spreads into the whole man. "May the God of peace sanctify you wholly." As original corruption has depraved all the faculties—"the whole head is sick, the whole heart faint," no part sound, as if the whole volume of blood were corrupted; just so, sanctification goes over the whole soul. After the fall, there was ignorance in the mind; but in sanctification, we are "light in the Lord." After the fall, the will was depraved; there was not only impotence to good—but obstinacy. In sanctification, there is a blessed pliableness in the will, with the will of God. After the fall, the affections were misplaced on wrong objects; in sanctification, they are turned into a sweet order and harmony—the grief placed on sin, the love on God, the joy on heaven. Thus sanctification spreads itself as far as original corruption; it goes over the whole soul. "May God of peace sanctify you wholly." He is not a sanctified person who is good only in some part—but who is all over sanctified; therefore, in Scripture, grace is called a "new man," not a new eye or a new tongue—but a "new man." Col 3:10. A good Christian, though he is sanctified but in part—yet in every part.
(4.) Sanctification is an intense and ARDENT thing. Its properties burn within the believer. "Fervent in spirit." Rom 12:2. Sanctification is not a dead form—but it is inflamed into zeal. We call water hot, when it is so in the third or fourth degree. Just so, he is holy whose true religion is heated to some degree, and his heart boils over in love to God.
(5.) Sanctification is a BEAUTIFUL thing. It makes God and angels fall in love with us. "The beauties of holiness." Psalm 110:3. As the sun is to the world, so is sanctification to the soul, beautifying and bespangling it in God's eyes. That which makes God glorious must needs make us so. Holiness is the most sparkling jewel in the Godhead. "Glorious in holiness." Sanctification is the first fruit of the Spirit; it is heaven begun in the soul. Sanctification and glory differ only in degree. Sanctification is glory in the seed; and glory is sanctification in the flower. Holiness is the quintessence of happiness.
(6.) Sanctification is an ABIDING thing. "His seed remains in him." He who is truly sanctified, cannot fall from that state. Indeed, mere seeming holiness may be lost—colors may wash off. Sanctification may suffer an eclipse. "You have left your first love." True sanctification is a blossom of eternity. "The anointing which you have received, abides in you." He who is truly sanctified can no more fall away, than the angels which are fixed in their heavenly orbs.
(7.) Sanctification is a PROGRESSIVE thing. It is growing; it is compared to seed which grows: first the blade springs up, then the ear, then the ripe corn in the ear. Such as are already sanctified may be more sanctified. Justification does not admit of degrees; a believer cannot be more elected or justified than he is—but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase, and faith to increase. Col 1:10; 2 Cor 10:5. A Christian is continually adding an inch to his spiritual stature. It is not with us as it was with Christ, who received the Spirit without measure; for Christ could not be more holy than he was. We have the Spirit only in measure, and may be still augmenting our grace; as Apelles, when he had drawn a picture, would be still mending it with his pencil. The image of God is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively colors. Sanctification is progressive; if it does not grow—it is because it does not live. Thus you see the nature of sanctification.
What are the COUNTERFEITS of sanctification?
There are things which look like sanctification—but are not.
(1.) The first counterfeit of sanctification is MORAL VIRTUE. To be just, to be temperate, to have a kind demeanor; not to have one's escutcheon blotted with ignominious scandal, is good—but not enough; it is not sanctification. A field-flower differs from a garden-flower. Many heathen have attained to morality; as Cato, Socrates, and Aristides have. Civility is but nature refined; there is nothing of Christ there, and the heart may be foul and impure. Under these beautiful leaves of civility the worm of unbelief may be hidden! A moral person has a secret antipathy against grace: he hates vice, and he hates grace as much as vice. The snake has a beautiful color—but a sting. A person adorned and cultivated with moral virtue, has a secret spleen against sanctity. The Stoics who were the chief of the moralized heathens, were the bitterest enemies Paul had. Acts 17:18.
(2.) The second counterfeit of sanctification is SUPERSTITIOUS DEVOTION. This abounds in Popery; adorations, images, altars, vestments, and holy water—are far from sanctification. This religious frenzy does not put any intrinsic goodness into a man, it does not make a man better. If the legal purifications and washings, which were of God's own appointing, did not make those who used them more holy; and the priests, who wore holy garments, and had holy oil poured on them—were not more holy without the anointing of the Spirit; then surely those superstitious innovations in religion, which God never appointed, cannot contribute any holiness to men. A superstitious holiness costs no great labor; there is nothing of the heart in it. If to count over a few beads, or bow to an idol, or sprinkle themselves with holy water were sanctification, and all that is required of those who should be saved—then hell would be empty, none would go there!
(3.) The third counterfeit of sanctification is HYPOCRISY; when men make a pretense of that holiness which they have not. As a comet may shine like a star—a luster may shine from their profession, which dazzles the eyes of the beholders. "Having a form of godliness—but denying the power." These are lamps without oil; whited sepulchers, like the Egyptian temples, which had beautiful outsides—but within were filled with spiders and vermin. The apostle speaks of true holiness, Eph 4:24; implying that there is holiness which is spurious and sham. "You have a name to live—but are dead;" like pictures and statues which are destitute of a vital principle. "Clouds without water." They pretend to be full of the Spirit—but are empty clouds.
This show of sanctification is a self-delusion. He who takes copper instead of gold, wrongs himself; the most counterfeit professor deceives others while he lives—but deceives himself when he dies! To pretend to holiness when there is none, is a vain thing. What were the foolish virgins the better, for their fine lamps, when they lacked oil? What is the lamp of profession, without the oil of saving grace? What comfort will a show of holiness yield at last? Will painted gold enrich? Will painted wine refresh him who is thirsty? Will painted holiness be a cordial at the hour of death? A pretense of sanctification is not to be rested in. Many ships, that have had the name of 'the Hope', 'the Safeguard', 'the Triumph', have been dashed and destroyed upon rocks. Just so, many who have had the name of saints—have been cast into hell.
(4.) The fourth counterfeit of sanctification is RESTRAINING grace—when men forbear vice, though they do not hate it. This may be the sinner's motto, "Gladly I would—but I dare not." The dog has a mind to the bone—but is afraid of the cudgel. Just so, men have a mind to lust—but conscience stands as the angel, with a flaming sword, and affrights them. They have a mind to revenge—but the fear of hell is a curb-bit to check them. There is no change of heart; sin is curbed—but not cured. A lion may be in chains—but is a lion still.
(5.) The fifth counterfeit of sanctification is COMMON grace—which is a slight, transient work of the Spirit—but does not amount to conversion. There is some light in the judgement—but it is not humbling. There are some checks in the conscience—but they are not awakening. This looks like sanctification—but is not. Men have convictions wrought in them—but they break loose from them again, like the deer, which, being shot, shakes out the arrow. After conviction, men go into the house of mirth, and take the harp to drive away the spirit of sadness—and so all dies and comes to nothing.
Wherein appears the NECESSITY of sanctification?
In six things:
(1.) God has called us to it. "His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness." 2 Peter 1:3. We are called to goodness, as well as glory. "God has not called us to uncleanness—but unto holiness." We have no call to sin; we may have a temptation—but no call to sin; no call to be proud, or unclean; but we have a call to be holy.
(2.) Without sanctification, there is no evidencing our justification. Justification and sanctification go together. "But you are sanctified—but you are justified." "Pardoning iniquity," Micah 7:18; there is justification. "He will subdue our iniquities," 5:19; there is sanctification. "Out of Christ's side came blood and water;" blood for justification; water for sanctification. Such as have not the water out of Christ's side to cleanse them, shall never have the blood out of his side to save them.
(3.) Without sanctification we have no title to the new covenant. The covenant of grace is our charter for heaven. The condition of the covenant is, "That God will be our God." But who are savingly interested in the covenant, and may plead the benefit of it? Sanctified people only. "A new heart will I give you, and I will put my Spirit within you, and I will be your God." If a man makes a will, none but such people as are named in the will, can lay claim to the will. Just so, God makes a will and testament—but it is limited to such as are sanctified; and it is high presumption for anyone else to lay claim to the will.
(4.) There is no going to heaven without sanctification. "Without holiness no man shall see the Lord." God is a holy God, and he will allow no unholy creature to come near him. A king will not allow a man with plague-sores to approach into his presence. Heaven is not like Noah's ark—where the clean beasts and the unclean entered. No unclean beasts come into the heavenly ark; for though God allows the wicked to live awhile on the earth, he will never allow heaven to be pestered with such vermin! Are they fit to see God—who wallow in wickedness? Will God ever lay such vipers in his bosom? "Without holiness no man shall see the Lord." It must be a clear eye that sees a bright object: only a holy heart can see God in his glory. Sinners may see God as an enemy—but not as a friend! They will have an affrighting vision of him—but not a beatific vision! They will see the flaming sword—but not the mercy-seat! Oh then, what need is there of sanctification!
(5.) Without sanctification all our holy things are defiled. "Unto those who are defiled, is nothing pure." Under the law, "If one of you is carrying a holy sacrifice in his robes and happens to brush against some bread or stew, wine or oil, or any other kind of food—will it also become holy?" No, the holy sacrifice would not purify the other things—but it would be polluted by those things. Hag 2:12, 13. This is an emblem of a sinner's polluting his holy offering. A foul stomach turns the best food into ill humours. Just so, an unsanctified heart pollutes prayers, alms, and sacraments. This evinces the necessity of sanctification. Sanctification makes our holy things accepted. A holy heart is the altar, which sanctifies the offering; if not to our satisfaction, yet to God's acceptance.
(6.) Without sanctification we can show no sign of our election. 2 Thess 2:13. Election is the cause of our salvation, sanctification is our evidence. Sanctification is the ear-mark of Christ's elect sheep.
What are the SIGNS of sanctification?
First, such as are sanctified, can remember a time when they were unsanctified. "Once we too were foolish and disobedient. We were misled by others and became slaves to many wicked desires and evil pleasures. Our lives were full of evil and envy. We hated others, and they hated us. But then God our Savior showed us his kindness and love. He saved us, not because of the good things we did, but because of his mercy. He washed away our sins and gave us a new life through the Holy Spirit." Titus 3:3-5. We were in our blood, and then God washed us with water, and anointed us with oil. Ezek 16:9. Those trees of righteousness which blossom and bear almonds, can remember when they were like Aaron's dry rod—not one blossom of holiness growing. A sanctified soul can remember when it was estranged from God through ignorance and vanity—and when free grace planted this flower of holiness in it.
A second sign of sanctification is the indwelling of the Holy Spirit. "The Holy Spirit which dwells in us." An unclean spirit dwells in the wicked and carries them to pride, lust, revenge; the devil enters into these swine! But the Spirit of God dwells in the elect, as their guide and comforter. The Spirit possesses the saints. God's Spirit sanctifies the imagination, causing it to mint holy thoughts; and sanctifies the will by putting a new bias upon it, whereby it is inclined to godliness. He who is sanctified, has the influence of the Spirit, though not the essence of the Spirit.
A third sign of sanctification is an antipathy against sin. "I hate every wrong path." Psalm 119:104. A hypocrite may leave sin—yet love it; as a serpent casts its coat—but keeps its sting! But a sanctified person can say he not only leaves sin—but loathes it. In a sanctified soul, there is a holy antipathy against sin; and antipathies can never be reconciled. Because a man has an antipathy against sin—he cannot but oppose it, and seek the destruction of it.
A fourth sign of sanctification is the spiritual performance of duties, with the heart, and from a principle of love. The sanctified soul prays out of a love to prayer. A man may have gifts to admiration; he may speak as an angel dropped out of heaven—yet he may be carnal in spiritual things; his services may not come from a renewed principle, nor be carried upon the wings of delight in duty. A sanctified soul worships God in the Spirit. "You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ." 1 Peter 2:5. God judges not of our duties by their length—but by the love from which they spring.
A fifth sign is a holy life. "But just as he who called you is holy, so be holy in all you do." 1 Peter 1:15. Where the heart is sanctified, the life will be holy. The temple had gold without, as well as within. A coin has the king's image and superscription stamped on it. Just so, where there is sanctification, there is not only God's image in the heart—but a superscription of holiness written in the life. Some say they have good hearts—but their lives are wicked. "There is a generation that are pure in their own eyes, and yet is not washed from their filthiness." If the water is foul in the bucket, it cannot be clean in the well. "The king's daughter is all glorious within." Psalm 45:13. There is holiness of heart. "Her clothing is of wrought gold." There is holiness of life. Grace is most beautiful, when its light so shines that others may see it; this adorns true religion, and makes proselytes to the faith.
A sixth sign is steadfast resolution. He is resolved never to part with his holiness. Let others reproach it—he loves it the more. Let water be sprinkled on the fire—it burns the more. He says, as David, when Michal reproached him for dancing before the ark, "If this is to be vile—I will yet be more vile!" Let others persecute him for his holiness, he says as Paul, "None of these things move me!" He prefers sanctity before safety; and had rather keep his conscience pure than his skin whole. He says as Job, "My integrity I will hold fast, and not let it go!" He will rather part with his life, than his conscience.
Use one: The main thing a Christian should look after, is sanctification. This is "the one thing needful." Sanctification gives us a pure complexion, it makes us as the heavens, bespangled with stars. Sanctification is our nobility, by it we are born of God, and partake of the divine nature. Sanctification is our riches, therefore compared to rows of jewels, and chains of gold. Canticles 1:10. Sanctification is our best certificate for heaven. What evidence have we else to show? Have we knowledge? So has the devil. Do we profess religion? Satan often appears in Samuel's mantle, and transforms himself into an angel of light. But our certificate for heaven is sanctification. Sanctification is the first fruits of the Spirit; the only coin that will pass current in the other world. Sanctification is the evidence of God's love. We cannot know God's saving love by his giving us health, riches, or success; but only by the drawing his image of sanctification on us, by the pencil of the Holy Spirit—it is known.
Oh the misery of such as are destitute of a principle of sanctification! They are spiritually dead. Eph 2:1. Though they breathe—yet they do not live. The greatest part of the world remains unsanctified. "The world lies in wickedness." That is, the major part of the world. Many call themselves Christians—but blot out the word 'saints'. You may as well call him a man—who lacks reason; as him a Christian—who lacks grace.
Some are buoyed up to such a height of wickedness, that they hate and deride sanctification. They hate it. It is bad to lack holiness—it is worse to hate it. They embrace the form of religion—but hate the power. As the vulture hates sweet smells—so they hate the the perfume of holiness. They say in derision, 'These are your holy ones!' To deride sanctification argues a high degree of atheism, and is a black brand of reprobation. Scoffing Ishmael was cast out of Abraham's family; and such as scoff at holiness shall be cast out of heaven!
Use two: Above all things pursue after sanctification. Seek grace more than gold. "Keep her, for she is your life!"
What are the chief INDUCEMENTS to sanctification?
(1.) It is the will of God that we should be holy. "This is the will of God—your sanctification." As God's Word must be the rule, so his will must be the reason of our actions. This is the will of God—our sanctification. Perhaps it is not the will of God we should be rich—but it is his will that we should be holy. God's will is our warrant.
(2.) Jesus Christ has died for our sanctification. Christ shed his blood to wash off our impurity. The cross was both an altar and a laver. "Our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good." Titus 2:13-14. If we could be saved without holiness, Christ needed not have died. Christ died, not only to save us from wrath—but from sin!
(3.) Sanctification makes us resemble God. It was Adam's sin—that he aspired to be like God in omniscience; but we must endeavor to be like him in sanctity. It is a clear glass—in which we can see a face; it is a holy heart—in which something of God can be seen. Nothing of God can be seen in an unsanctified man—but you may see Satan's picture in him. Envy is the devil's eye, hypocrisy his cloven foot; but nothing of God's image can be seen in him. "Just as He who called you is holy, so be holy in all you do; for it is written--Be holy, because I am holy." 1 Peter 1:15-16.
(4.) Sanctification is that which God bears a great love to. God is not drawn to any person's outward beauty, great abilities, noble blood, or worldly grandeur. But he is drawn to a heart embellished with holiness! Christ never admired anything but the beauty of holiness. He slighted the glorious buildings of the temple—but admired the woman's faith, and said, "O woman, great is your faith." As a king delights to see his image upon a piece of coin; so where God sees his likeness—he gives his love. The Lord has two heavens to dwell in—and the holy heart is one of them!
(5.) Sanctification is the only thing which makes us differ from the wicked. God's people have his seal upon them. "The foundation of God stands sure, having this seal—The Lord knows those who are his. And, Let everyone who names the name of Christ depart from iniquity." 2 Tim 2:19. The godly are sealed with a double seal—a seal of election, "The Lord knows who are his;" and a seal of sanctification, "Let everyone who names the name of Christ depart from iniquity." This is the name by which God's people are known, "The people of your holiness." Isa 63:18. As chastity distinguishes a virtuous woman from a harlot, so sanctification distinguishes God's people from others. "You have received an anointing from the Holy One." I John 2:20.
(6.) It is as great a shame to have the name of a Christian—yet lack sanctity—as to have the name of a steward and lack fidelity; or the name of a virgin, and lack chastity. It exposes true religion to reproach—to be baptized into the name of Christ while unholy, and to have eyes full of tears on a sabbath, and on a week-day eyes full of adultery! To be so devout at the Lord's table, as if they were stepping into heaven; and so profane the day after, as if they came out of hell! To have the name of 'Christian' while living unholy, is a scandal to true religion, and makes the ways of God to be evil spoken of.
(7.) Sanctification fits for heaven. "Who has called us to glory and virtue." Glory is the throne, and sanctification is the step by which we ascend to it. As you first cleanse the vessel, and then pour in the wine; just so, God first cleanses us by sanctification, and then pours in the wine of glory. Solomon was first anointed with oil, and then was a king. First God anoints us with the holy oil of his Spirit, and then sets the crown of happiness upon our head. Pureness of heart and seeing God are linked together. Matt 5:8.
How may sanctification be ATTAINED?
(1.) Be conversant in the word of God. "Sanctify them through your truth." John 17:17. The Word is both a mirror to show us the spots of our soul, and a laver to wash them away. The Word has a transforming virtue in it; it irradiates the mind, and consecrates the heart.
(2.) Get faith in Christ's blood. "Having purified their hearts by faith." She in the gospel, who touched the hem of Christ's garment, was healed. A touch of faith purifies! Nothing can have a greater force upon the heart, to sanctify it, than faith. If I believe Christ and his merits are mine—how can I sin against him? Justifying faith does that in a spiritual sense, which miraculous faith does—it removes mountains, the mountains of pride, lust, envy. True faith, and the love of sin, are inconsistent.
(3.) Breathe after the Spirit. "The sanctification of the Spirit." The Spirit sanctifies the heart, as the storm purifies the air, and as fire refines metals. The Spirit at work, generates his own likeness. The Spirit stamps the impression of its own sanctity upon the heart, as the seal prints its likeness upon the wax. The Spirit of God in a man perfumes him with holiness, and makes his heart a picture of heaven.
(4.) Associate with sanctified people. They may, by their counsel, prayers, and holy example, be a means to make you holy. As the communion of saints is in our creed, so it should be our company. "He who walks with the wise shall be wise." Association begets assimilation.
(5.) Pray for sanctification. Job propounds a question. "Who can bring a clean thing out of an unclean?" God can do it! Out of an unholy heart—he can produce grace! Oh! make David's prayer your own, "Create in me a clean heart, O God." Lay your heart before the Lord, and say, "Lord, my unsanctified heart pollutes all it touches. I am not fit to live with such a heart, for I cannot honor you; nor die with such a heart, for I cannot see you. Oh create in me a new heart! Lord, consecrate my heart, and make it your temple, and your praises shall be sung there forever!"
Use three: Has God brought a clean thing out of an unclean? Has he sanctified you? Wear this jewel of sanctification with THANKFULNESS. "Always thanking the Father, who has enabled you to share the inheritance that belongs to God's holy people, who live in the light." Colossians 1:12. Christian, you could defile yourself—but you could not sanctify yourself. But God has done it—he has not only chained up sin—but changed your nature—and made you as a king's daughter—all glorious within! He has put upon you the breastplate of holiness, which, though it may be shot at, can never be shot through.
Are there any here who are sanctified? God has done more for you than for millions, who may have many temporal blessings—but are not sanctified. He has done more for you than if he had made you an earthly king! Are you sanctified? Heaven is begun in you—for happiness is nothing but the quintessence of holiness. Oh, how thankful should you be to God! Do as that blind man in the gospel did after he had received his sight, who "followed Christ, glorifying God." Make heaven ring with God's praises!
Saturday 6 June 2020
A godly man does not indulge in any sin
by Thomas Watson
(from Thomas Watson's "The Godly Man's Picture")
Though sin lives in him—yet he does not live in sin. A godly man may step into sin through infirmity—but he does not keep on that road. He prays, "Search me, O God, and know my heart; test me and know my thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life." (Psalm 139:24).
Question: What is it to indulge sin?
Answer 1: To give the breast to it and feed it. As a fond parent humors his child and lets him have what he wants, so to indulge sin is to humor sin.
Answer 2: To indulge sin is to commit it with delight. The ungodly "delight in wickedness" (2 Thess. 2:12).
In this sense, a godly man does not indulge sin. Though sin is in him, he is troubled at it and would gladly get rid of it. There is as much difference between sin in the wicked and sin in the godly—as between poison being in a serpent and poison being in a man. Poison in a serpent is in its natural place and is delightful—but poison in a man's body is harmful and he uses antidotes to expel it. So sin in a wicked man is delightful, being in its natural place—but sin in a child of God is burdensome and he uses all means to expel it. The sin is trimmed off. The will is against it. A godly man enters his protest against sin: "Oh, what a miserable person I am! Who will free me from this life that is dominated by sin?" (Romans 7:24). A child of God, while he commits sin, hates the sin he commits (Romans 7).
In particular there are four kinds of sin, which a godly man will not allow himself:
1. SECRET sins. Some are more modest than to commit open gross sin. That would be a stain on their reputation. But they will sit brooding upon sin in a corner: "Saul secretly practiced mischief" (1 Sam. 23:9). All will not sin on a balcony—but perhaps they will sin behind the curtain. Rachel did not carry her father's images like a saddle cloth to be exposed to public view—but she put them under her and sat on them (Gen. 31:34). Many carry their sins secretly.
But a godly man dare not sin secretly:
(1) He knows that God sees in secret, "for he knows the secrets of every heart." (Psalm 44:21). As God cannot be deceived by our subtlety, so he cannot be excluded by our secrecy.
(2) A godly man knows that secret sins are in some sense worse than others. They reveal more guile and atheism. The curtain-sinner makes himself believe that God does not see: "Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying—The Lord doesn't see us!" (Ezek. 8:12). Those who have bad eyes think that the sun is dim. How it provokes God, that men's atheism should give the lie to his omniscience! "He who formed the eye, shall he not see?" (Psalm 94:9).
(3) A godly man knows that secret sins shall not escape God's justice. A judge on the bench can punish no offence but what is proved by witnesses. He cannot punish the treason of the heart—but the sins of the heart are as visible to God as if they were written upon the forehead. As God will reward secret duties, so he will revenge secret sins.
2. GAINFUL sins. Gain is the golden bait, with which Satan fishes for souls! "The sweet smell of money." This was the last temptation he used with Christ: "All these things will I give you" (Matt. 4:9). But Christ saw the hook under the bait. Many who have escaped gross sins, are still caught in a golden net. To gain the world, they will use indirect routes.
A godly man dare not travel for riches along the devil's highway. Those are sad gains, which make a man lose peace of conscience and heaven at last. He who gets an estate by injustice stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. "What good will it be for a man if he gains the whole world, yet forfeits his soul?" Matthew 16:26.
3. A beloved BESETTING sin. "Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us." Hebrews 12:1. There is usually one sin that is the favorite—the sin which the heart is most fond of. A beloved sin lies in a man's bosom as the disciple whom Jesus loved, leaned on his bosom (John 13:23). A godly man will not indulge a darling sin: "I kept myself from my iniquity" (Psalm 18:23). "I will not indulge the sin of my constitution, to which the bias of my heart more naturally inclines." "Fight neither with small nor great—but only with the king" (1 Kings 22:31). A godly man fights this king sin. The oracle of Apollo answered the people of Cyrrha that if they would live in peace among themselves, they must make continual war with those strangers who were on their borders. If we would have peace in our souls, we must maintain a war against our favorite sin and never leave off until it is subdued.
Question: How shall we know what our beloved sin is?
Answer 1: The sin which a man does not love to have reproved is the darling sin. Herod could not endure having his incest spoken against. If the prophet meddles with that sin—it shall cost him his head! "Do not touch my Herodias!" Men can be content to have other sins reproved—but if the minister puts his finger on the sore, and touches this sin—their hearts begin to burn in malice against him!
Answer 2: The sin on which the thoughts run most, is the darling sin. Whichever way the thoughts go, the heart goes. He who is in love with a person cannot keep his thoughts off that person. Examine what sin runs most in your mind, what sin is first in your thoughts and greets you in the morning—that is your predominant sin.
Answer 3: The sin which has most power over us, and most easily leads us captive, is the one beloved by the soul. There are some sins which a man can better resist. If they come for entertainment, he can more easily put them off. But the bosom sin comes as a suitor, and he cannot deny it—but is overcome by it. The young man in the Gospel had repulsed many sins—but there was one sin which soiled him, and that was covetousness. Christians, mark what sin you are most readily led captive by—that is the harlot in your bosom! It is a sad thing that a man should be so bewitched by lust, that if it asks him to part with not only half the kingdom (Esther 7:2) but the whole kingdom of heaven, he must part with it, to gratify that lust!
Answer 4: The sin which men use arguments to defend, is the beloved sin. He who has a jewel in his bosom, will defend it to his death. So when there is any sin in the bosom, men will defend it. The sin we advocate and dispute for, is the besetting sin. If the sin is anger, we plead for it: "I do well to be angry" (Jonah 4:9). If the sin is covetousness and we vindicate it and perhaps wrest Scripture to justify it—that is the sin which lies nearest the heart.
Answer 5: The sin which most troubles us, and flies most in the face in an hour of sickness and distress, that is the Delilah sin! When Joseph's brethren were distressed, their sin in selling their brother came to remembrance: "We are truly guilty concerning our brother . . . therefore is this distress come upon us" (Gen. 42:21). So, when a man is on a sickbed and conscience says, "You have been guilty of such a sin; you went on in it, and rolled it like honey under your tongue!" Conscience is reading him a sad lecture. That was the beloved sin for sure.
Answer 6: The sin which a man finds most difficulty in giving up, is the endeared sin. Of all his sons, Jacob found most difficulty in parting with Benjamin. So the sinner says, "This and that sin I have parted with—but must Benjamin go, must I part with this delightful sin? That pierces my heart!" As with a castle that has several forts about it, the first and second fort are taken—but when it comes to the castle, the governor will rather fight and die than yield that. So a man may allow some of his sins to be demolished—but when it comes to one sin, that is the taking of the castle; he will never agree to part with that! That is the master sin for sure.
The besetting sin is a God-provoking sin. The wise men of Troy counseled Priam to send Helena back to the Greeks, not permitting himself to be abused any longer by the charms of her beauty, because keeping her within the city would lay the foundation of a fatal war. So we should put away our Delilah sin, lest it incense the God of heaven, and make him commence a war against us.
The besetting sin is, of all others, most dangerous. As Samson's strength lay in his hair, so the strength of sin, lies in this beloved sin. This is like a poison striking the heart, which brings death. A godly man will lay the axe of repentance to this sin and hew it down! He sets this sin, like Uriah, in the forefront of the battle, so that it may be slain. He will sacrifice this Isaac, he will pluck out this right eye, so that he may see better to go to heaven.
4. Those sins which the world counts LESSER. There is no such thing as little sin—yet some may be deemed less comparatively. But a godly man will not indulge himself in these. Such as:
(1) Sins of omission. Some think it no great matter to omit family, or private prayer. They can go for several months and God never hears from them. A godly man will as soon live without food, as without prayer. He knows that every creature of God is sanctified by prayer (1 Tim. 4:5). The bird may shame many Christians; it never takes a drop—but the eye is lifted up towards heaven.
(2) A godly man dares not allow himself vain, frothy discourse, much less that which looks like an oath. If God will judge for idle words, will he not much more for idle oaths?
(3) A godly man dare not allow himself rash censuring. Some think this a small matter. They will not swear—but they will slander. This is very evil. This is wounding a man in that which is dearest to him. He who is godly turns all his censures upon himself! He judges himself for his own sins—but is very watchful and concerned, about the good name of another.
Use: As you would be numbered among the genealogies of the saints—do not indulge yourselves in any sin. Consider the mischief which one sin lived in, will do:
1. One sin lived in, gives Satan as much advantage against you as more sins. The fowler can hold a bird by one wing. Satan held Judas fast by one sin.
2. One sin lived in, proves that the heart is not sound. He who hides one rebel in his house is a traitor to the crown. The person who indulges one sin is a traitorous hypocrite.
3. One sin lived in, will make way for more, as a little thief can open the door to more. Sins are linked and chained together. One sin will draw on more. David's adultery made way for murder. One sin never goes alone! If there is only one nest egg—the devil can brood on it.
4. One sin lived in, is as much a breach of God's law as more sins. "Whoever keeps the entire law, yet fails in one point, is guilty of breaking it all" (Jas. 2:10). The king may make a law against felony, treason and murder. If a man is guilty of only one of these, he is a transgressor.
5. One sin lived in, prevents Christ from entering. One stone in the pipe keeps out the water. One sin indulged in, obstructs the soul and keeps the streams of Christ's blood from running into it.
6. One sin lived in, will spoil all your good duties. A drop of poison will spoil a glass of wine. Abimelech, a bastard-son, destroyed seventy of his brethren (Judges 9:5). One bastard-sin will destroy seventy prayers. One dead fly will spoil the whole box of precious ointment.
7. One sin lived in will be a cankerworm to eat out the peace of conscience. It takes away the manna from the ark, and leaves only a rod. "Alas! What a scorpion lies within!" (Seneca). One sin is a pirate—to rob a Christian of his comfort. One jarring string puts all the music out of tune. One sin lived in—will spoil the music of conscience.
8. One sin lived in, will damn as well as more sins. One disease is enough to kill. If a fence is made ever so strong, and only one gap is left open; the wild beast may enter and tread down the corn. If only one sin is allowed in the soul, you leave open a gap for the devil to enter! A soldier may have only one gap in his armor--and the bullet may enter there. He may as well be shot there--as if he had no armor on at all. So if you favor only one sin, you leave a part of your soul unprotected--and the bullet of God's wrath may enter there—and shoot you! One sin lived in, may shut you out of heaven! What difference is there, between being shut out of heaven for one sin--or for many sins? One millstone will sink a man into the sea--as well as a hundred!
9. One sin harbored in the soul will unfit us for suffering. How soon an hour of trial may come. A man who has hurt his shoulder cannot carry a heavy burden, and a man who has any guilt in his conscience cannot carry the cross of Christ. Will he who cannot deny his lust for Christ—deny his life for Christ? One unmortified sin in the soul—will bring forth the bitter fruit of apostasy.
If, then, you would show yourselves godly, give a certificate of divorce to every sin. Kill the Goliath sin! "Let not sin reign" (Romans 6:12). In the original it is "Let not sin king it over you." Grace and sin may be together—but grace and the love of sin cannot. Therefore parley with sin no longer—but with the spear of mortification, spill the heart-blood of every sin! "For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live." Romans 8:13. "So put to death the sinful, earthly things lurking within you." Colossians 3:5.
(from Thomas Watson's "The Godly Man's Picture")
Though sin lives in him—yet he does not live in sin. A godly man may step into sin through infirmity—but he does not keep on that road. He prays, "Search me, O God, and know my heart; test me and know my thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life." (Psalm 139:24).
Question: What is it to indulge sin?
Answer 1: To give the breast to it and feed it. As a fond parent humors his child and lets him have what he wants, so to indulge sin is to humor sin.
Answer 2: To indulge sin is to commit it with delight. The ungodly "delight in wickedness" (2 Thess. 2:12).
In this sense, a godly man does not indulge sin. Though sin is in him, he is troubled at it and would gladly get rid of it. There is as much difference between sin in the wicked and sin in the godly—as between poison being in a serpent and poison being in a man. Poison in a serpent is in its natural place and is delightful—but poison in a man's body is harmful and he uses antidotes to expel it. So sin in a wicked man is delightful, being in its natural place—but sin in a child of God is burdensome and he uses all means to expel it. The sin is trimmed off. The will is against it. A godly man enters his protest against sin: "Oh, what a miserable person I am! Who will free me from this life that is dominated by sin?" (Romans 7:24). A child of God, while he commits sin, hates the sin he commits (Romans 7).
In particular there are four kinds of sin, which a godly man will not allow himself:
1. SECRET sins. Some are more modest than to commit open gross sin. That would be a stain on their reputation. But they will sit brooding upon sin in a corner: "Saul secretly practiced mischief" (1 Sam. 23:9). All will not sin on a balcony—but perhaps they will sin behind the curtain. Rachel did not carry her father's images like a saddle cloth to be exposed to public view—but she put them under her and sat on them (Gen. 31:34). Many carry their sins secretly.
But a godly man dare not sin secretly:
(1) He knows that God sees in secret, "for he knows the secrets of every heart." (Psalm 44:21). As God cannot be deceived by our subtlety, so he cannot be excluded by our secrecy.
(2) A godly man knows that secret sins are in some sense worse than others. They reveal more guile and atheism. The curtain-sinner makes himself believe that God does not see: "Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying—The Lord doesn't see us!" (Ezek. 8:12). Those who have bad eyes think that the sun is dim. How it provokes God, that men's atheism should give the lie to his omniscience! "He who formed the eye, shall he not see?" (Psalm 94:9).
(3) A godly man knows that secret sins shall not escape God's justice. A judge on the bench can punish no offence but what is proved by witnesses. He cannot punish the treason of the heart—but the sins of the heart are as visible to God as if they were written upon the forehead. As God will reward secret duties, so he will revenge secret sins.
2. GAINFUL sins. Gain is the golden bait, with which Satan fishes for souls! "The sweet smell of money." This was the last temptation he used with Christ: "All these things will I give you" (Matt. 4:9). But Christ saw the hook under the bait. Many who have escaped gross sins, are still caught in a golden net. To gain the world, they will use indirect routes.
A godly man dare not travel for riches along the devil's highway. Those are sad gains, which make a man lose peace of conscience and heaven at last. He who gets an estate by injustice stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. "What good will it be for a man if he gains the whole world, yet forfeits his soul?" Matthew 16:26.
3. A beloved BESETTING sin. "Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us." Hebrews 12:1. There is usually one sin that is the favorite—the sin which the heart is most fond of. A beloved sin lies in a man's bosom as the disciple whom Jesus loved, leaned on his bosom (John 13:23). A godly man will not indulge a darling sin: "I kept myself from my iniquity" (Psalm 18:23). "I will not indulge the sin of my constitution, to which the bias of my heart more naturally inclines." "Fight neither with small nor great—but only with the king" (1 Kings 22:31). A godly man fights this king sin. The oracle of Apollo answered the people of Cyrrha that if they would live in peace among themselves, they must make continual war with those strangers who were on their borders. If we would have peace in our souls, we must maintain a war against our favorite sin and never leave off until it is subdued.
Question: How shall we know what our beloved sin is?
Answer 1: The sin which a man does not love to have reproved is the darling sin. Herod could not endure having his incest spoken against. If the prophet meddles with that sin—it shall cost him his head! "Do not touch my Herodias!" Men can be content to have other sins reproved—but if the minister puts his finger on the sore, and touches this sin—their hearts begin to burn in malice against him!
Answer 2: The sin on which the thoughts run most, is the darling sin. Whichever way the thoughts go, the heart goes. He who is in love with a person cannot keep his thoughts off that person. Examine what sin runs most in your mind, what sin is first in your thoughts and greets you in the morning—that is your predominant sin.
Answer 3: The sin which has most power over us, and most easily leads us captive, is the one beloved by the soul. There are some sins which a man can better resist. If they come for entertainment, he can more easily put them off. But the bosom sin comes as a suitor, and he cannot deny it—but is overcome by it. The young man in the Gospel had repulsed many sins—but there was one sin which soiled him, and that was covetousness. Christians, mark what sin you are most readily led captive by—that is the harlot in your bosom! It is a sad thing that a man should be so bewitched by lust, that if it asks him to part with not only half the kingdom (Esther 7:2) but the whole kingdom of heaven, he must part with it, to gratify that lust!
Answer 4: The sin which men use arguments to defend, is the beloved sin. He who has a jewel in his bosom, will defend it to his death. So when there is any sin in the bosom, men will defend it. The sin we advocate and dispute for, is the besetting sin. If the sin is anger, we plead for it: "I do well to be angry" (Jonah 4:9). If the sin is covetousness and we vindicate it and perhaps wrest Scripture to justify it—that is the sin which lies nearest the heart.
Answer 5: The sin which most troubles us, and flies most in the face in an hour of sickness and distress, that is the Delilah sin! When Joseph's brethren were distressed, their sin in selling their brother came to remembrance: "We are truly guilty concerning our brother . . . therefore is this distress come upon us" (Gen. 42:21). So, when a man is on a sickbed and conscience says, "You have been guilty of such a sin; you went on in it, and rolled it like honey under your tongue!" Conscience is reading him a sad lecture. That was the beloved sin for sure.
Answer 6: The sin which a man finds most difficulty in giving up, is the endeared sin. Of all his sons, Jacob found most difficulty in parting with Benjamin. So the sinner says, "This and that sin I have parted with—but must Benjamin go, must I part with this delightful sin? That pierces my heart!" As with a castle that has several forts about it, the first and second fort are taken—but when it comes to the castle, the governor will rather fight and die than yield that. So a man may allow some of his sins to be demolished—but when it comes to one sin, that is the taking of the castle; he will never agree to part with that! That is the master sin for sure.
The besetting sin is a God-provoking sin. The wise men of Troy counseled Priam to send Helena back to the Greeks, not permitting himself to be abused any longer by the charms of her beauty, because keeping her within the city would lay the foundation of a fatal war. So we should put away our Delilah sin, lest it incense the God of heaven, and make him commence a war against us.
The besetting sin is, of all others, most dangerous. As Samson's strength lay in his hair, so the strength of sin, lies in this beloved sin. This is like a poison striking the heart, which brings death. A godly man will lay the axe of repentance to this sin and hew it down! He sets this sin, like Uriah, in the forefront of the battle, so that it may be slain. He will sacrifice this Isaac, he will pluck out this right eye, so that he may see better to go to heaven.
4. Those sins which the world counts LESSER. There is no such thing as little sin—yet some may be deemed less comparatively. But a godly man will not indulge himself in these. Such as:
(1) Sins of omission. Some think it no great matter to omit family, or private prayer. They can go for several months and God never hears from them. A godly man will as soon live without food, as without prayer. He knows that every creature of God is sanctified by prayer (1 Tim. 4:5). The bird may shame many Christians; it never takes a drop—but the eye is lifted up towards heaven.
(2) A godly man dares not allow himself vain, frothy discourse, much less that which looks like an oath. If God will judge for idle words, will he not much more for idle oaths?
(3) A godly man dare not allow himself rash censuring. Some think this a small matter. They will not swear—but they will slander. This is very evil. This is wounding a man in that which is dearest to him. He who is godly turns all his censures upon himself! He judges himself for his own sins—but is very watchful and concerned, about the good name of another.
Use: As you would be numbered among the genealogies of the saints—do not indulge yourselves in any sin. Consider the mischief which one sin lived in, will do:
1. One sin lived in, gives Satan as much advantage against you as more sins. The fowler can hold a bird by one wing. Satan held Judas fast by one sin.
2. One sin lived in, proves that the heart is not sound. He who hides one rebel in his house is a traitor to the crown. The person who indulges one sin is a traitorous hypocrite.
3. One sin lived in, will make way for more, as a little thief can open the door to more. Sins are linked and chained together. One sin will draw on more. David's adultery made way for murder. One sin never goes alone! If there is only one nest egg—the devil can brood on it.
4. One sin lived in, is as much a breach of God's law as more sins. "Whoever keeps the entire law, yet fails in one point, is guilty of breaking it all" (Jas. 2:10). The king may make a law against felony, treason and murder. If a man is guilty of only one of these, he is a transgressor.
5. One sin lived in, prevents Christ from entering. One stone in the pipe keeps out the water. One sin indulged in, obstructs the soul and keeps the streams of Christ's blood from running into it.
6. One sin lived in, will spoil all your good duties. A drop of poison will spoil a glass of wine. Abimelech, a bastard-son, destroyed seventy of his brethren (Judges 9:5). One bastard-sin will destroy seventy prayers. One dead fly will spoil the whole box of precious ointment.
7. One sin lived in will be a cankerworm to eat out the peace of conscience. It takes away the manna from the ark, and leaves only a rod. "Alas! What a scorpion lies within!" (Seneca). One sin is a pirate—to rob a Christian of his comfort. One jarring string puts all the music out of tune. One sin lived in—will spoil the music of conscience.
8. One sin lived in, will damn as well as more sins. One disease is enough to kill. If a fence is made ever so strong, and only one gap is left open; the wild beast may enter and tread down the corn. If only one sin is allowed in the soul, you leave open a gap for the devil to enter! A soldier may have only one gap in his armor--and the bullet may enter there. He may as well be shot there--as if he had no armor on at all. So if you favor only one sin, you leave a part of your soul unprotected--and the bullet of God's wrath may enter there—and shoot you! One sin lived in, may shut you out of heaven! What difference is there, between being shut out of heaven for one sin--or for many sins? One millstone will sink a man into the sea--as well as a hundred!
9. One sin harbored in the soul will unfit us for suffering. How soon an hour of trial may come. A man who has hurt his shoulder cannot carry a heavy burden, and a man who has any guilt in his conscience cannot carry the cross of Christ. Will he who cannot deny his lust for Christ—deny his life for Christ? One unmortified sin in the soul—will bring forth the bitter fruit of apostasy.
If, then, you would show yourselves godly, give a certificate of divorce to every sin. Kill the Goliath sin! "Let not sin reign" (Romans 6:12). In the original it is "Let not sin king it over you." Grace and sin may be together—but grace and the love of sin cannot. Therefore parley with sin no longer—but with the spear of mortification, spill the heart-blood of every sin! "For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live." Romans 8:13. "So put to death the sinful, earthly things lurking within you." Colossians 3:5.
The Worst Things
By Thomas Watson
An excerpt from Thomas Watson's "A Divine Cordial" 1663
"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28
We shall consider, first—WHAT things work for good to the godly; and here we shall show that both the best things and the worst things work for their good.
Do not mistake me, I do not say that of their own nature, the worst things are good, for they are a fruit of the curse. But though they are naturally evil—yet the wise overruling hand of God disposing and sanctifying them—they are morally good. As the elements, though of contrary qualities—yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another—but all carry on the motions of the watch. Just so, things that seem to move cross to the godly—yet by the wonderful providence of God, work for their good. Among these worst things, there are four sad evils which work for good to those who love God.
1. The evil of AFFLICTION works for good, to the godly.
It is one heart-quieting consideration in all the afflictions which befall us—that God has a special hand in them: "The Almighty has afflicted me" (Ruth 1:21). Instruments can no more stir until God gives them a commission, than the axe can cut, by itself, without a hand. Job eyed God in his affliction: therefore, as Augustine observes, he does not say, "The Lord gave—and the devil took away," but, "The Lord has taken away." Whoever brings an affliction to us, it is God who sends it.
Another heart quieting consideration is—that afflictions work for good. "I have sent them into captivity for their own good." (Jer. 24:6). Judah's captivity in Babylon was for their good. "It is good for me that I have been afflicted" (Psalm 119:71). This text, like Moses' tree cast into the bitter waters of affliction, may make them sweet and wholesome to drink. Afflictions to the godly are medicinal. Out of the most poisonous drugs God extracts our salvation. Afflictions are as needful as ordinances (1 Peter 1:6). No vessel can be made of gold without fire; so it is impossible that we should be made vessels of honor, unless we are melted and refined in the furnace of affliction. "All the paths of the Lord are mercy and truth" (Psalm 35:10). As the painter intermixes bright colors with dark shadows; so the wise God mixes mercy with judgment. Those afflictive providences which seem to be harmful, are beneficial. Let us take some instances in Scripture.
Joseph's brethren throw him into a pit; afterwards they sell him; then he is cast into prison; yet all this did work for his good. His abasement made way for his advancement, he was made the second man in the kingdom. "You thought evil against me—but God meant it for good" (Gen. 50:20).
Jacob wrestled with the angel, and the hollow of Jacob's thigh was put out of joint. This was sad; but God turned it to good, for there he saw God's face, and there the Lord blessed him. "Jacob called the name of the place Peniel, for I have seen God face to face" (Gen. 32:30). Who would not be willing to have a bone out of joint, so that he might have a sight of God?
King Manasseh was bound in chains. This was sad to see—a crown of gold changed into fetters. But it wrought for his good, for, "So the Lord sent the Assyrian armies, and they took Manasseh prisoner. They put a ring through his nose, bound him in bronze chains, and led him away to Babylon. But while in deep distress, Manasseh sought the Lord his God and cried out humbly to the God of his ancestors. And when he prayed, the Lord listened to him and was moved by his request for help." (2 Chron. 33:11-13). He was more indebted to his iron chain—than to his golden crown. The one made him proud—the other made him humble.
Job was a spectacle of misery; he lost all that he ever had; he abounded only in boils and ulcers. This was sad; but it wrought for his good, his grace was proved and improved. God gave a testimony from heaven of his integrity, and did compensate his loss by giving him twice as much as ever he had before (Job 13:10).
Paul was smitten with blindness. This was uncomfortable—but it turned to his good. God did by that blindness, make way for the light of grace to shine into his soul; it was the beginning of a happy conversion (Acts 9:6).
As the hard frosts in winter bring on the flowers in the spring; as the night ushers in the morning star: so the evils of affliction produce much good to those who love God. But we are ready to question the truth of this, and say, as Mary did to the angel, "How can this be?" Therefore I shall show you several ways how affliction works for good.
(1). Affliction works for good—as it is our preacher and teacher—"Hear the rod" (Micah 6:9). Luther said that he could never rightly understand some of the Psalms—until he was in affliction.
Affliction teaches what sin is. In the word preached, we hear what a dreadful thing sin is, that it is both defiling and damning—but we fear it no more than a painted lion; therefore God lets loose affliction—and then we feel sin bitter in the fruit of it. A sick bed often teaches more than a sermon. We can best see the ugly visage of sin in the looking-glass of affliction!
Affliction teaches us to know ourselves. In prosperity we are for the most part strangers to ourselves. God afflicts us—that we may better know ourselves. We see that corruption in our hearts, in the time of affliction, which we would not believe was there. Water in the glass looks clear—but set it on the fire, and the scum boils up. In prosperity, a man seems to be humble and thankful, the water looks clear; but set this man a little on the fire of affliction, and the scum boils up—much impatience and unbelief appear. "Oh," says a Christian, "I never thought I had such a bad heart, as now I see I have! I never thought my corruptions had been so strong, and my graces so weak."
(2). Afflictions work for good—as they are the means of making the heart more upright. In prosperity the heart is apt to be divided (Hos. 10:2). The heart cleaves partly to God—and partly to the world. It is like a needle between two loadstones: God draws, and the world draws. Now God takes away the world—that the heart may cleave more to Him in sincerity. Correction is a setting the heart right and straight. As we sometimes hold a crooked rod over the fire to straighten it; so God holds us over the fire of affliction to make us more straight and upright. Oh, how good it is, when sin has bent the soul awry from God, that affliction should straighten it again!
(3). Afflictions work for good—as they conform us to Christ. God's rod is a pencil to draw Christ's image more lively upon us. It is good that there should be symmetry and proportion between the Head and the members. Would we be parts of Christ's mystical body, and not like Him? His life, as Calvin says, was a series of sufferings, "a man of sorrows, and acquainted with grief" (Isaiah 53:3). He wept, and bled. Was His head crowned with thorns, and do we think to be crowned with roses? It is good to be like Christ, though it be by sufferings. Jesus Christ drank a bitter cup, it made Him sweat drops of blood to think of it; and, though He drank the poison in the cup (the wrath of God) yet there is some wormwood in the cup left, which the saints must drink: only here is the difference between Christ's sufferings and ours; His were atoning, ours are only chastening.
(4). Afflictions work for good to the godly, as they are destructive to sin. Sin is the mother, affliction is the daughter; the daughter helps to destroy the mother. Sin is like the tree which breeds the worm, and affliction is like the worm that eats the tree. There is much corruption in the best heart: affliction does by degrees work it out, as the fire works out the dross from the gold, "The Lord did this to purge away his sin" (Isaiah 27:9). What if we have more of the rough file—if we have less rust! Afflictions carry away nothing but the dross of sin. If a physician should say to a patient, "Your body is distempered, and full of bad humours, which must be cleared out, or you will die. But I will prescribe physic which, though it may make you sick—yet it will carry away the dregs of your disease, and save your life." Would not this be for the good of the patient? Afflictions are the medicine which God uses to carry off our spiritual diseases; they cure the swelling of pride, the fever of lust, the cancer of covetousness. Do they not then work for good?
(5). Afflictions work for good—as they are the means of loosening our hearts from the world. When you dig away the earth from the root of a tree, it is to loosen the tree from the earth. Just so, God digs away our earthly comforts to loosen our hearts from the earth. A thorn grows up with every flower. God would have the world hang as a loose tooth which, being twitched away does not much trouble us. Is it not good to be weaned? The oldest saints need it. Why does the Lord break the conduit pipe—but that we may go to Him, in whom are "all our fresh springs" (Psalm 87:7).
(6). Afflictions work for good—as they make way for comfort. "In the valley of Achor, is a door of hope" (Hos. 2:15) Achor signifies trouble. God sweetens outward pain with inward peace. "Your sorrow shall be turned into joy" (John 16:20). Here is the water turned into wine. After a bitter pill, God gives sugar. Paul had his prison songs. God's rod has honey at the end of it. The saints in affliction have had such sweet raptures of joy, that they thought themselves in the borders of the heavenly Canaan.
(7). Afflictions work for good—as they are a magnifying of us. "What is man, that you should magnify him, and that you should visit him every morning?" (Job 7:17). God does by affliction magnify us three ways.
(1st.) In that He will condescend so low as to take notice of us. It is an honor that God will mind dust and ashes. It is a magnifying of us, that God thinks us worthy to be smitten. God's not striking is a slighting: "Why should you be stricken any more?" (Isaiah 1:5). If you will go on in sin, take your course—sin yourselves into hell.
(2nd.) Afflictions also magnify us, as they are ensigns of glory, signs of sonship. "If you endure chastening, God deals with you as with sons" (Heb. 12:7). Every print of the rod, is a badge of honor.
(3rd.) Afflictions tend to the magnifying of the saints, as they make them renowned in the world. Soldiers have never been so admired for their victories, as the saints have been for their sufferings. The zeal and constancy of the martyrs in their trials have rendered them famous to posterity. How eminent was Job for his patience! God leaves his name upon record: "You have heard of the patience of Job" (James 5:11). Job the sufferer, was more renowned than Alexander the conqueror.
(8.) Afflictions work for good—as they are the means of making us happy. "Happy is the man whom God corrects" (Job 5:17). What politician or moralist ever placed happiness in afflictions? Job does. "Happy is the man whom God corrects."
It may be said, How do afflictions make us happy? We reply that, being sanctified, they bring us nearer to God. The moon in the full is furthest off from the sun: so are many further off from God in the full moon of prosperity; afflictions bring them nearer to God. The magnet of mercy does not draw us so near to God as the cords of affliction. When Absalom set Joab's corn on fire, then he came running to Absalom (2 Sam. 16:30). When God sets our worldly comforts on fire, then we run to Him, and make our peace with Him. When the prodigal was pinched with need, then he returned home to his father (Luke 15:13). When the dove could not find any rest for the sole of her foot, then she flew to the ark. When God brings a deluge of affliction upon us, then we fly to the ark, Christ. Thus affliction makes us happy, in bringing us nearer to God. Faith can make use of the waters of affliction, to swim faster to Christ.
(9). Afflictions work for good—as they put to silence the wicked. How ready are they to asperse and calumniate the godly, that they serve God only for self-interest. Therefore God will have His people endure sufferings for religion, that He may put a padlock on the lying lips of wicked men. When the atheists of the world see that God has a people, who serve Him not for a livery—but for love, this stops their mouths. The devil accused Job of hypocrisy, that he was a mercenary man, all his religion was made up of ends of gold and silver. "Does Job serve God for naught? Have not you made a hedge about him?" Etc. "Well," says God, "put forth your hand, touch his estate" (Job 1:9). The devil had no sooner received a commission—but he falls a breaking down Job's hedge; but still Job worships God (Job 1:20), and professes his faith in Him. "Though he slays me—yet will I trust in him" (Job 13:15). This silenced the devil himself. How it strikes a damp into wicked men, when they see that the godly will keep close to God in a suffering condition, and that, when they lose all, they yet will hold fast their integrity.
(10). Afflictions work for good—as they make way for glory (2 Cor. 4:17). Not that they merit glory—but they prepare for it. As ploughing prepares the earth for a crop, so afflictions prepare and make us fit for glory. The painter lays his gold upon dark colors—so God first lays the dark colors of affliction, and then He lays the golden color of glory. The vessel is first seasoned before wine is poured into it: the vessels of mercy are first seasoned with affliction, and then the wine of glory is poured in. Thus we see afflictions are not harmful—but beneficial, to the saints. We should not so much look at the evil of affliction, as the good; not so much at the dark side of the cloud, as the light. The worst that God does to His children, is to whip them to heaven!
2. The evil of TEMPTATION is overruled for good to the godly.
The evil of temptation works for good. Satan is called the tempter (Mark 4:15). He is ever lying in ambush, he is continually at work with one saint or another. The devil has his circuit that he walks every day: he is not yet fully cast into prison—but, like a prisoner that goes under bail, he walks about to tempt the saints. This is a great molestation to a child of God. Now concerning Satan's temptations; there are three things to be considered:
(1). His method in tempting.
(2). The extent of his power.
(3). These temptations are overruled for good.
(1). Satan's METHOD in tempting. Here take notice of two things. His violence in tempting; and so he is the red dragon. He labors to storm the castle of the heart, he throws in thoughts of blasphemy, he tempts to deny God. These are the fiery darts which he shoots, by which he would inflame the passions. Also, notice his subtlety in tempting; and so he is the old serpent. There are five chief subtleties the devil uses.
(1.) He observes the temperament and constitution—he lays suitable baits of temptation. Like the farmer, he knows what grain is best for the soil. Satan will not tempt contrary to the natural disposition and temperament. This is his policy—he makes the wind and tide go together; that way the natural tide of the heart runs, that way the wind of temptation blows. Though the devil cannot know men's thoughts—yet he knows their temperament, and accordingly he lays his baits. He tempts the ambitious man with a crown, the lustful man with beauty.
(2.) Satan observes the fittest time to tempt—as a cunning angler casts in his angle when the fish will bite best. Satan's time of tempting is usually after an ordinance—and the reason is, he thinks he shall find us most secure. When we have been at solemn duties, we are apt to think all is done, and we grow remiss, and leave off that zeal and strictness as before; just as a soldier, who after a battle leaves off his armor, not once dreaming of an enemy. Satan watches his time, and, when we least suspect, then he throws in a temptation.
(3.) He makes use of near relations; the devil tempts by a proxy. Thus he handed over a temptation to Job by his wife. "Are you still trying to maintain your integrity? Curse God and die!" (Job 2:9). A wife in the bosom may be the devil's instrument to tempt to sin.
(4.) Satan tempts to evil by those who are good; thus he gives poison in a golden cup. He tempted Christ by Peter. Peter dissuades him from suffering. "Master, pity Yourself!" Who would have thought to have found the tempter in the mouth of an apostle?
(5.) Satan tempts to sin under a pretense of religion. He is most to be feared when he transforms himself into an angel of light. He came to Christ with Scripture in his mouth: "It is written." The devil baits his hook with religion. He tempts many a man to covetousness and extortion under a pretense of providing for his family; he tempts some to do away with themselves, that they may live no longer to sin against God; and so he draws them into sin, under a pretense of avoiding sin. These are his subtle stratagems in tempting.
(2). The extent of his POWER; how far Satan's power in tempting reaches.
(1.) He can propose the object; as he set a wedge of gold before Achan.
(2.) He can poison the imagination, and instill evil thoughts into the mind. As the Holy Spirit casts in good suggestions, so the devil casts in bad ones. He put it into Judas' heart to betray Christ (John 13:2).
(3.) Satan can excite and irritate the corruption within, and work some kind of inclinableness in the heart to embrace a temptation. Though it is true Satan cannot force the will to yield consent—yet he being a cunning suitor, by his continual solicitation, may provoke to evil. Thus he provoked David to number the people (1 Chron. 21:1). The devil may, by his subtle arguments, dispute us into sin.
(3). These temptations are overruled for good to the children of God. A tree that is shaken by the wind is more settled and rooted. Just so, the blowing of a temptation does but settle a Christian the more in grace. Temptations are overruled for good in eight ways:
(1.) Temptation sends the soul to prayer. The more furiously Satan tempts, the more fervently the saint prays. The deer being shot with the dart, runs faster to the water. When Satan shoots his fiery darts at the soul, it then runs faster to the throne of grace. When Paul had the messenger of Satan to buffet him, he says, "For this I besought the Lord thrice, that it might depart from me" (2 Cor. 12:8). Temptation is a medicine for carnal security. That which makes us pray more, works for good.
(2.) Temptation to sin, is a means to keep from the perpetration of sin. The more a child of God is tempted, the more he fights against the temptation. The more Satan tempts to blasphemy, the more a saint trembles at such thoughts, and says, "Get you hence, Satan." When Joseph's mistress tempted him to folly, the stronger her temptation was, the stronger was his opposition. That temptation which the devil uses as a spur to sin, God makes a bridle to keep back a Christian from it.
(3.) Temptation works for good—as it abates the swelling of pride. "Lest I should be exalted above measure, there was given me a thorn in the flesh, a messenger of Satan to buffet me" (2 Cor. 12:7). The thorn in the flesh was to puncture the puffing up of pride. Better is that temptation which humbles me—than that duty which makes me proud. Rather than a Christian shall be haughty minded, God will let him fall into the devil's hands awhile, to be cured of his swelling pride.
(4.) Temptation works for good—as it is a touchstone to try what is in the heart. The devil tempts, that he may deceive; but God allows us to be tempted, to try us. Temptation is a trial of our sincerity. It argues that our heart is chaste and loyal to Christ, when we can look a temptation in the face, and turn our back upon it. Also it is a trial of our courage. "Ephraim is a silly dove, without heart" (Hosea 8:11). So it may be said of many, they are without a heart; they have no heart to resist temptation. No sooner does Satan come with his bait—but they yield; like a coward who, as soon as the thief approaches, gives him his purse. But he is the valorous Christian, who brandishes the sword of the Spirit against Satan, and will rather die than yield. The courage of the Romans was never more seen than when they were assaulted by the Carthaginians: the valor and courage of a saint is never more seen than on a battlefield, when he is fighting the red dragon, and by the power of faith puts the devil to flight. That grace is tried gold, which can stand in the fiery trial, and withstand Satan's fiery darts!
(5.) Temptations work for good—as God makes those who are tempted, fit to comfort others in the same distress. A Christian must himself be under the buffetings of Satan, before he can speak a word in due season to him that is weary. Paul was well-versed in temptations. "We are not ignorant of his devices" (2 Cor. 2:11). Thus he was able to acquaint others with Satan's cursed wiles (1 Cor. 10:13). A man that has ridden over a place where there are bogs and quicksands, is the fittest to guide others through that dangerous way. He who has felt the claws of the roaring lion, and has lain bleeding under those wounds, is the fittest man to deal with one who is tempted. None can better discover Satan's subtle devices, than those who have been long in the fencing school of temptation.
(6.) Temptations work for good—as they stir up fatherly compassion in God, to those who are tempted. The child who is sick and bruised is most looked after. When a saint lies under the bruising of temptations, Christ prays, and God the Father pities. When Satan puts the soul into a fever, God comes with a cordial; which made Luther say, that temptations are Christ's embraces, because He then most sweetly manifests Himself to the soul.
(7.) Temptations work for good—as they make the saints long more for heaven. There they shall be out of gunshot; heaven is a place of rest, no bullets of temptation fly there. The eagle which soars aloft in the air, and sits upon high trees—is not troubled with the stinging of the serpent. Just so, when believers are ascended to heaven, they shall not be molested by the old serpent, the devil. In this life, when one temptation is over, another comes. This makes God's people wish for death—to call them off the battlefield where the bullets fly so quick—and to receive a victorious crown, where neither the drum nor cannon—but the harp and violin, shall be eternally sounding.
(8.) Temptations work for good—as they engage the strength of Christ. Christ is our Friend, and when we are tempted, He sets all His power working for us. "Since he himself has gone through suffering and temptation, he is able to help us when we are being tempted" (Heb. 2:18). If a poor soul was to fight alone with the Goliath of hell, he would be sure to be vanquished—but Jesus Christ brings in His auxiliary forces, He gives fresh supplies of grace. "We are more than conquerors through him who loved us!" (Romans 8:37). Thus the evil of temptation is overruled for good.
Question. But sometimes Satan foils a child of God. How does this work for good?
Answer. I grant that, through the suspension of divine grace, and the fury of a temptation, a saint may be overcome; yet this foiling by a temptation shall be overruled for good. By this foil God makes way for the augmentation of grace. Peter was tempted to self-confidence, he presumed upon his own strength; and Christ let him fall. But this wrought for his good, it cost him many a tear. "He went out, and wept bitterly" (Matt. 26:75). And now he grows less self-reliant. He dared not say he loved Christ more than the other apostles. "Do you love me more than these?" (John 21:15). He dared not say so—his fall into sin broke the neck of his pride!
The foiling by a temptation causes more circumspection and watchfulness in a child of God. Though Satan did before decoy him into sin—yet for the future he will be the more cautious. He will have a care of coming within the lion's chain any more. He is more vigilant and fearful of the occasions of sin. He never goes out without his spiritual armor, and he girds on his armor by prayer. He knows he walks on slippery ground, therefore he looks wisely to his steps. He keeps close sentinel in his soul, and when he spies the devil coming, he grasps his spiritual weapons, and displays the shield of faith (Eph. 6:16). This is all the hurt the devil does when he foils a saint by temptation—he cures him of his careless neglect; he makes him watch and pray more. When wild beasts get over the hedge and damage the grain, a man will make his fence the stronger. Just so, when the devil gets over the hedge by a temptation, a Christian will be sure to mend his fence; he will become more fearful of sin, and careful of duty. Thus the being worsted by temptation works for good.
Objection. But if being foiled works for good, this may make Christians careless whether they are overcome by temptations or not.
Answer. There is a great deal of difference between falling into a temptation, and running into a temptation. The falling into a temptation shall work for good, not the running into it. He who falls into a river is fit for help and pity—but he who desperately runs into it, is guilty of his own death. It is madness running into a lion's den. He who runs himself into a temptation is like king Saul—who fell upon his own sword.
From all that has been said, see how God disappoints the old serpent, making his temptations turn to the good of His people. Surely if the devil knew how much benefit accrues to the saints by temptation, he would forbear to tempt. Luther once said, "There are three things which make a godly man—prayer, meditation, and temptation." Paul, in his voyage to Rome, met with a contrary wind (Acts 27:4). So the wind of temptation is a contrary wind to that of the Spirit; but God makes use of this cross wind, to blow the saints to heaven!
3. The evil of DESERTION works for good to the godly.
The evil of desertion works for good. The spouse complains of desertion. "My beloved had withdrawn himself, and was gone!" (Cant. 5:6). There is a twofold withdrawing; either in regard of grace, when God suspends the influence of His Spirit, and withholds the lively actings of grace. If the Spirit is gone, grace freezes into a chillness and indolence. Or, a withdrawing in regard of comfort. When God withholds the sweet manifestations of His favor, He does not look with such a pleasant aspect—but veils His face, and seems to be quite gone from the soul.
God is just in all His withdrawings. We desert Him before He deserts us. We desert God—when we leave off close communion with Him; when we desert His truths and dare not appear for Him; when we leave the guidance and conduct of His word, and follow the deceitful light of our own corrupt affections and passions. We desert God first; therefore we have none to blame but ourselves.
Desertion is very sad, for as when the light is withdrawn, darkness follows in the air—so when God withdraws, there is darkness and sorrow in the soul. Desertion is an agony of conscience. God holds the soul over hell. "The arrows of the Almighty are within me, the poison whereof drinks up my spirits" (Job 6:4). It was a custom among the Persians in their wars, to dip their arrows in the poison of serpents to make them more deadly. Thus did God shoot the poisoned arrow of desertion into Job, under the wounds of which his spirit lay bleeding. In times of desertion the people of God are apt to be dejected. They dispute against themselves, and think that God has quite cast them off. Therefore I shall prescribe some comfort to the deserted soul.
The mariner, when he has no star to guide him—yet he has light in his lantern, which is some help to him to see his compass; so, I shall lay down four consolations, which are as the mariner's lantern, to give some light when the poor soul is sailing in the darkness of desertion, and needs the bright morning star.
(1). None but the godly are capable of desertion. Wicked men do not know what God's love means—nor what it is to lack it. They know what it is to lack health, friends, trade—but not what it is to lack God's favor. You fear that you are not God's child because you are deserted. The Lord cannot be said to withdraw His love from the wicked, because they never had it. The being deserted, evidences you to be a child of God. How could you complain that God has estranged Himself, if you had not sometimes received smiles and tokens of love from Him?
(2). There may be the seed of grace, where there is not the flower of joy. The earth may lack a crop of grain—yet may have a mine of gold within! A Christian may have grace within, though the sweet fruit of joy does not grow. Vessels at sea, which are richly fraught with jewels and spices, may be in the dark and tossed in the storm. A soul enriched with the treasures of grace, may yet be in the dark of desertion, and so tossed as to think it shall be cast away in the storm! David, in a state of dejection, prays, "Take not your Holy Spirit from me" (Psalm 51:11). He does not pray, says Augustine, "Lord, give me your Spirit"—but "Take not away your Spirit", so that still he had the Spirit of God remaining in him.
(3). These desertions are but for a time. Christ may withdraw, and leave the soul awhile—but He will come again. "In a little wrath I hid my face from you for a moment—but with everlasting kindness will I have mercy on you" (Isaiah 64:8). When it is low water—the tide will come in again. "I will not always show my anger." (Isaiah 57:16). The tender mother sets down her child in anger—but she will take it up again into her arms, and kiss it. God may put away the soul in anger—but He will take it up again into His dear embraces, and display His banner of love over it.
(4). HOW these desertions work for good to the godly.
1. Desertion cures the soul of sloth. We find the spouse fallen upon the bed of sloth: "I sleep" (Cant. 5:2). And presently Christ was gone. "My beloved had withdrawn himself" (Cant. 5:6). Who will speak to one that is drowsy?
2. Desertion cures inordinate affection to the world. "Love not the world" (1 John 2:15). We may hold the world as a posy in our hand—but it must not lie too near our heart! We may use it as an inn where we take a meal—but it must not be our home. Perhaps these secular things steal away the heart too much. Godly men are sometimes weighed down with an overabundance of temporal things, and drunk with the luscious delights of prosperity. And having spotted their silver wings of grace, and much defaced God's image by rubbing it against the earth—the Lord, to recover them from this, hides His face in a cloud. This eclipse has good effects—it darkens all the glory of the world, and causes it to disappear.
3. Desertion works for good—as it makes the saints prize God's countenance more than ever. "Your loving-kindness is better than life" (Psalm 63:3). Yet the commonness of this mercy lessens it in our esteem. When pearls grew common at Rome, they began to be slighted. God has no better way to make us value His love, than by withdrawing it awhile. If the sun shone but once a year, how would it be prized! When the soul has been long benighted with desertion, oh how welcome now is the return of the Sun of righteousness!
4. Desertion works for good—as it is the means of embittering sin to us. Can there be a greater misery than to have God's displeasure? What makes hell—but the hiding of God's face? And what makes God hide His face—but sin? "They have taken away my Lord, and I know not where they have laid him" (John 20:13). Just so, our sins have taken away the Lord, and we know not where He is laid. The favor of God is the best jewel; it can sweeten a prison, and unsting death. Oh, how odious then is that sin, which robs us of our best jewel! Sin made God desert His temple (Ezek. 8:6). Sin causes Him to appear as an enemy, and dress Himself in armor. This makes the soul pursue sin with a holy malice, and seek to be avenged on it! The deserted soul gives sin gall and vinegar to drink, and, with the spear of mortification, lets out the heart-blood of it!
5. Desertion works for good—as it sets the soul to weeping for the loss of God. When the sun is gone, the dew falls; and when God is gone, tears drop from the eyes. How Micah was troubled when he had lost his gods! "You've taken away all my gods—and I have nothing left!" (Judges 18:24). So when God is gone, what more do we have left? It is not the harp and violin, which can comfort—when God is gone. Though it is sad to lack God's presence—yet it is good to lament His absence.
6. Desertion sets the soul to seeking after God. When Christ was departed, the spouse pursues after Him, she "searched for him in all its streets and squares" (Cant. 3:2). And not having found Him, she makes a cry after Him, "Have you seen him anywhere, this one I love so much?" (Cant. 3:3). The deserted soul sends up whole volleys of sighs and groans. It knocks at heaven's gate by prayer—it can have no rest until the golden beams of God's face shine!
7. Desertion puts the Christian upon inquiry. He inquires the cause of God's departure. What is the accursed thing which has made God angry? Perhaps pride, perhaps sloth, perhaps worldliness. "I was angry and punished these greedy people. I withdrew myself from them" (Isaiah 57:17). Perhaps there is some secret sin allowed. A stone in the pipe hinders the current of water. Just so, sin lived in, hinders the sweet current of God's love. Thus conscience, as a bloodhound, having found out sin and overtaken it—this Achan is stoned to death!
8. Desertion works for good—as it gives us a sight of what Jesus Christ suffered for us. If the sipping of the cup is so bitter, how bitter was that full cup which Christ drank to the dregs upon the cross? He drank a cup of deadly poison, which made Him cry out, "My God, my God, why have you forsaken me?" (Matt. 22:46). None can so appreciate Christ's sufferings, none can be so fired with love to Christ—as those who have been humbled by desertion, and have been held over the flames of hell for a time.
9. Desertion works for good—as it prepares the saints for future comfort. The nipping frosts prepare for spring flowers. It is God's way, first to cast down, then to comfort (2 Cor. 7:6). When our Savior had been fasting—then the angels came and ministered to Him. When the Lord has kept His people long fasting—then He sends the Comforter, and feeds them with the hidden manna. "Light is sown for the righteous" (Psalm 97:11.) The saints' comforts may be hidden like seed under ground—but the seed is ripening, and will increase, and flourish into a crop!
10. These desertions work for good—as they will make heaven the sweeter to us. Here on earth, our comforts are like the moon, sometimes they are in the full, sometimes in the wane. God shows Himself to us awhile, and then retires from us. How will this set off heaven the more, and make it more delightful and ravishing, when we shall have a constant aspect of love from God! (1 Thess. 4:17).
Thus we see desertions work for good. The Lord brings us into the deep of desertion—that He may not bring us into the deep of damnation! He puts us into a seeming hell—that He may keep us from a real hell. God is fitting us for that time when we shall enjoy His smiles forever, when there shall be neither clouds in His face or sun setting, when Christ shall come and stay with His spouse, and the spouse shall never say again, "My beloved has withdrawn himself!"
4. The evil of SIN works for good to the godly.
Sin in its own nature, is damnable—but God in His infinite wisdom overrules it, and causes good to arise from that which seems most to oppose it. Indeed, it is a matter of wonder, that any honey should come out of this lion! We may understand it in a double sense.
(1). The sins of OTHERS are overruled for good to the godly. It is no small trouble to a gracious heart to live among the wicked. "Woe is me—that I dwell in Mesech" (Psalm 120:5). Yet even this the Lord turns to good. For,
(1.) The sins of others work for good to the godly—as they produce holy sorrow. God's people weep for what they cannot reform. "Rivers of tears run down my eyes, because they keep not your law" (Psalm 119. 136). David was a mourner for the sins of the times; his heart was turned into a spring—and his eyes into rivers! Wicked men make merry with sin. "When you do evil, then you rejoice" (Jer. 11:15). But the godly are weeping doves; they grieve for the oaths and blasphemies of the age. The sins of others, like spears, pierce their souls!
This grieving for the sins of others is good. It shows a childlike heart, to resent with sorrow the injuries done to our heavenly Father. It also shows a Christ-like heart. "He was grieved for the hardness of their hearts" (Mark 3:5). The Lord takes special notice of these tears. He likes it well—that we should weep when His glory suffers. It argues more grace to grieve for the sins of others, than for our own. We may grieve for our own sins—out of fear of hell; but to grieve for the sins of others—is from a principle of love to God. These tears drop as water from roses—they are sweet and fragrant, and God puts them in His bottle! "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book!" (Psalm 56:8)
(2.) The sins of others work for good to the godly—as they set them the more a praying against sin. If there were not such a spirit of wickedness abroad, perhaps there would not be such a spirit of prayer. Crying sins cause crying prayers! The people of God pray against the iniquity of the times—that God will give a check to sin, that He will put sin to the blush. If they cannot pray down sin, they pray against it; and this God takes kindly. These prayers shall both be recorded and rewarded. Though we do not prevail in prayer, we shall not lose our prayers. "My prayer returned into my own bosom" (Psalm 35:13).
(3.) The sins of others work for good—as they make us the more in love with grace. The sins of others are a foil to set off the luster of grace the more. One contrary sets off another: deformity sets off beauty. The sins of the wicked do much disfigure them. Pride is a disfiguring sin; now the beholding another's pride makes us the more in love with humility! Malice is a disfiguring sin, it is the devil's picture; the more of this we see in others the more we love meekness and charity. Drunkenness is a disfiguring sin, it turns men into beasts, it deprives of the use of reason; the more intemperate we see others, the more we must love sobriety. The black face of sin, sets off the beauty of holiness so much the more.
(4.) The sins of others work for good—as they work in us the stronger opposition against sin. "The wicked have broken your law; therefore I love your commandments" (Psalm 119:126, 127). David would never have loved God's law so much, if the wicked had not set themselves so much against it. The more violent others are against the truth, the more valiant the saints are for it. Living fish swim against the stream. Just so, the more the tide of sin comes in, the more the godly swim against it! The impieties of the times provoke holy passions in the saints! That anger is without sin—which is against sin. The sins of others are as a whetstone to set the sharper edge upon us; they whet our zeal and indignation against sin the more!
(5.) The sins of others work for good—as they make us more earnest in working out our salvation. When we see wicked men take such pains for hell—this makes us more industrious for heaven. The wicked have nothing to encourage them—yet they sin. They venture shame and disgrace, they break through all opposition. Scripture is against them, and conscience is against them, there is a flaming sword in the way—yet they sin. Godly hearts, seeing the wicked thus mad for the forbidden fruit, and wearing out themselves in the devil's service—are the more emboldened and quickened in the ways of God. They will take heaven as it were, by storm. The wicked are like camels—running after sin (Jer. 2:23). And do we creep like snails in piety? Shall impure sinners do the devil more service—than we do Christ? Shall they make more haste to go to the prison of hell—than we do to the kingdom of heaven? Are they never weary of sinning—and are we weary of praying? Have we not a better Master than they? Are not the paths of virtue pleasant? Is not there joy in the way of duty, and heaven at the end? The activity of the sons of Belial in sin—this is a spur to the godly to make them mend their pace, and run the faster to heaven!
(6.) The sins of others work for good—as they are looking-glasses in which we may see our own hearts. Do we see a heinous, impious wretch? Behold a picture of our own hearts! Such would we be—if God left us! What is in wicked men's practice—is in our nature. Sin in the wicked is like fire which flames and blazes forth; sin in the godly is like fire in the embers. Christian, though you do not break forth into a flame of scandalous sin—yet you have no cause to boast, for there is as much sin in the embers of your nature. You have the root of all sin in you, and would bear as hellish fruit as any ungodly wretch—if God did not either curb you by His power, or change you by His grace!
(7.) The sins of others work for good—as they are the means of making the people of God more thankful. When you see another infected with the plague, how thankful are you that God has preserved you from it! It is a good use that may be made of the sins of others—to make us more thankful. Why might not God have left us to the same excess of wickedness? Think with yourself, O Christian—why should God be more merciful to you than to another? Why should He snatch you, as brand plucked out of the fire—and not him? How may this make you to adore free grace! What the Pharisee said boastingly, we may say thankfully, "God, I thank you that I am not like other men—robbers, evildoers, adulterers, etc." (Luke 18:11).
If we are not as wicked as others—we should adore the riches of free-grace! Every time we see men hastening on in sin—we are to thank God that we are not such. If we see an insane person—we thank God that it is not so with us. Much more when we see others under the power of Satan—how thankful we should be, that this is no longer our condition! "For we too were once foolish, disobedient, deceived, captives of various passions and pleasures, living in malice and envy, hateful, detesting one another." Titus 3:3
(8.) The sins of others work for good—as they are means of making God's people better. Christian, God can make you a gainer by another's sin. The more unholy others are—the more holy you should be. The more a wicked man gives himself to sin—the more a godly man gives himself to prayer. "But I give myself to prayer" (Psalm 109:4).
(9.) The sins of others work for good—as they give an occasion to us of doing good. Were there no sinners, we could not be in such a capacity for service. The godly are often the means of converting the wicked; their prudent advice and pious example is a lure and a bait to draw sinners to the embracing of the gospel. The disease of the patient, works for the good of the physician; by healing the patient, the physician enriches himself. Just so, by converting sinners from the error of their way, our crown comes to be enlarged. "Those who turn many to righteousness, shall shine as the stars forever and ever" (Dan. 12:31). Not as lamps or candles—but as the stars forever! Thus we see the sins of others are overruled for our good.
(2). The sense of their OWN sinfulness, will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood carefully, when I say the sins of the godly work for good—not that there is the least good in sin. Sin is like poison, which corrupts the blood, and infects the heart; and, without a sovereign antidote, sin always brings death. Such is the venomous nature of sin—it is deadly and damning. Sin is worse than hell. But yet God, by His mighty over-ruling power, makes sin in the outcome turn to the good of His people. Hence that golden saying of Augustine, "God would never permit evil—if He could not bring good out of evil." The feeling of sinfulness in the saints, works for good several ways.
(1.) Sin makes them weary of this life. That sin is in the godly—is sad; but that it is their burden—is good. Paul's afflictions (pardon the expression) were but child's play to him—in comparison of his sin. He rejoiced in tribulation (2 Cor. 7:4). But how did this bird of paradise weep and bemoan himself under his sins! "Who shall deliver me from the body of this death?" (Romans 7:24). A believer carries his sins as a prisoner his shackles; oh, how does he long for the day of release! This sense of sin is good.
(2.) This indwelling of corruption, makes the saints prize Christ more. He who feels his sin, as a sick man feels his sickness—how welcome is Christ the physician to him! He who feels himself stung with sin—how precious is the brazen serpent to him! When Paul had bemoaned his body of death—how thankful was he for Christ! "I thank God through Jesus Christ our Lord!" (Romans 7:25). Christ's blood saves from sin, and is the sacred ointment which kills this deadly disease of sin.
(3.) This sense of sin works for good—as it is an occasion of putting the soul upon six special duties:
(a) Sin puts the soul upon self-searching. A child of God being conscious of sin, takes the candle and lantern of the Word, and searches into his heart. He desires to know the worst of himself; as a man who is diseased in body, desires to know the worst of his disease. Though our joy lies in the knowledge of our graces—yet there is some benefit in the knowledge of our corruptions. Therefore Job prays, "Reveal to me my transgression and sin" (Job 13:23). It is good to know our sins—that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins—lest they find us out!
(b) Sin puts a child of God upon self-abasing. Sin is left in a godly man—as a cancer in the breast, or a hunch upon the back—to keep him from being proud. Gravel and dirt are good to ballast a ship, and keep it from overturning; the sense of sin helps to ballast the soul, that it be not overturned with pride. We read of the "spots of God's children" (Deut. 32:5). When a godly man beholds his face in the looking-glass of Scripture—he sees the spots of pride, lust and hypocrisy. They are humbling spots—and make the plumes of pride fall off! It is a good use that may be made even of our sins, when they occasion low thoughts of ourselves. Better is that sin which humbles me—than that duty which makes me proud! Holy Bradford uttered these words of himself, "I am but a painted hypocrite"; and Hooper said, "Lord, I am hell—and You are heaven."
(c) Sin puts a child of God on self-judging. He passes a sentence upon himself. ''I am more brutish than any man" (Proverbs 30:2). It is dangerous to judge others—but it is good to judge ourselves. But if we judged ourselves, we would not come under judgment" (1 Cor. 11:31). When a man has judged himself, Satan is put out of office. When Satan lays anything to a saint's charge, he is able to retort and say, "It is true, Satan, I am guilty of these sins; but I have judged myself already for them; and having condemned myself in the lower court of conscience, God will acquit me in the upper court of heaven."
(d) Sin puts a child of God upon self-conflicting. Spiritual self conflicts with carnal self. "The spirit lusts against the flesh" (Gal. 5:17). Our life is a wayfaring life—and a war-faring life. There is a duel fought every day between the two seeds. A believer will not let sin have peaceable possession. If he cannot keep sin out, he will keep sin down; though he cannot quite overcome—yet he is overcoming. "To him who is overcoming" (Rev. 2:7).
(e) Sin puts a child of God upon self-observing. He knows sin is a bosom traitor, therefore he carefully observes himself. A subtle and deceitful heart, needs a watchful eye. The heart is like a castle which is continually in danger to be assaulted; this makes a child of God to be always a sentinel, and keep a guard over his heart. A believer has a strict eye over himself, lest he fall into any scandalous sin—and so open a sluice to let all his comfort run out.
(f) Sin puts the soul upon self-reforming. A child of God does not only find out sin—but drives out sin! One foot he sets upon the neck of his sins—and the other foot he "turns to God's testimonies" (Psalm 119. 59). Thus the sins of the godly work for good. God makes the saints' maladies—their medicines.
But let none abuse this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation! Sin only works for good to those who love God; and for you who are godly, I know you will not draw a wrong conclusion from this—either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dearly! Remember David. He ventured presumptuously on sin, and what did he get? He lost his peace, he felt the terrors of the Almighty in his soul, though he had all helps to cheerfulness. He was a king; he had skill in music; yet nothing could administer comfort to him; he complains of his "broken bones" (Psalm 51:8). And though he did at last come out of that dark cloud—yet perhaps he never recovered his full joy to his dying day. If any of God's people should be tampering with sin, because God can turn it to good; though the Lord does not damn them—He may send them to hell in this life. He may put them into such bitter agonies and soul convulsions, as may fill them full of horror, and make them draw near to despair. Let this be a flaming sword to keep them from coming near the forbidden tree!
And thus have I shown, that the worst things, by the overruling hand of the great God—do work together for the good of the saints.
Again, I say—think not lightly of sin!
An excerpt from Thomas Watson's "A Divine Cordial" 1663
"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28
We shall consider, first—WHAT things work for good to the godly; and here we shall show that both the best things and the worst things work for their good.
Do not mistake me, I do not say that of their own nature, the worst things are good, for they are a fruit of the curse. But though they are naturally evil—yet the wise overruling hand of God disposing and sanctifying them—they are morally good. As the elements, though of contrary qualities—yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another—but all carry on the motions of the watch. Just so, things that seem to move cross to the godly—yet by the wonderful providence of God, work for their good. Among these worst things, there are four sad evils which work for good to those who love God.
1. The evil of AFFLICTION works for good, to the godly.
It is one heart-quieting consideration in all the afflictions which befall us—that God has a special hand in them: "The Almighty has afflicted me" (Ruth 1:21). Instruments can no more stir until God gives them a commission, than the axe can cut, by itself, without a hand. Job eyed God in his affliction: therefore, as Augustine observes, he does not say, "The Lord gave—and the devil took away," but, "The Lord has taken away." Whoever brings an affliction to us, it is God who sends it.
Another heart quieting consideration is—that afflictions work for good. "I have sent them into captivity for their own good." (Jer. 24:6). Judah's captivity in Babylon was for their good. "It is good for me that I have been afflicted" (Psalm 119:71). This text, like Moses' tree cast into the bitter waters of affliction, may make them sweet and wholesome to drink. Afflictions to the godly are medicinal. Out of the most poisonous drugs God extracts our salvation. Afflictions are as needful as ordinances (1 Peter 1:6). No vessel can be made of gold without fire; so it is impossible that we should be made vessels of honor, unless we are melted and refined in the furnace of affliction. "All the paths of the Lord are mercy and truth" (Psalm 35:10). As the painter intermixes bright colors with dark shadows; so the wise God mixes mercy with judgment. Those afflictive providences which seem to be harmful, are beneficial. Let us take some instances in Scripture.
Joseph's brethren throw him into a pit; afterwards they sell him; then he is cast into prison; yet all this did work for his good. His abasement made way for his advancement, he was made the second man in the kingdom. "You thought evil against me—but God meant it for good" (Gen. 50:20).
Jacob wrestled with the angel, and the hollow of Jacob's thigh was put out of joint. This was sad; but God turned it to good, for there he saw God's face, and there the Lord blessed him. "Jacob called the name of the place Peniel, for I have seen God face to face" (Gen. 32:30). Who would not be willing to have a bone out of joint, so that he might have a sight of God?
King Manasseh was bound in chains. This was sad to see—a crown of gold changed into fetters. But it wrought for his good, for, "So the Lord sent the Assyrian armies, and they took Manasseh prisoner. They put a ring through his nose, bound him in bronze chains, and led him away to Babylon. But while in deep distress, Manasseh sought the Lord his God and cried out humbly to the God of his ancestors. And when he prayed, the Lord listened to him and was moved by his request for help." (2 Chron. 33:11-13). He was more indebted to his iron chain—than to his golden crown. The one made him proud—the other made him humble.
Job was a spectacle of misery; he lost all that he ever had; he abounded only in boils and ulcers. This was sad; but it wrought for his good, his grace was proved and improved. God gave a testimony from heaven of his integrity, and did compensate his loss by giving him twice as much as ever he had before (Job 13:10).
Paul was smitten with blindness. This was uncomfortable—but it turned to his good. God did by that blindness, make way for the light of grace to shine into his soul; it was the beginning of a happy conversion (Acts 9:6).
As the hard frosts in winter bring on the flowers in the spring; as the night ushers in the morning star: so the evils of affliction produce much good to those who love God. But we are ready to question the truth of this, and say, as Mary did to the angel, "How can this be?" Therefore I shall show you several ways how affliction works for good.
(1). Affliction works for good—as it is our preacher and teacher—"Hear the rod" (Micah 6:9). Luther said that he could never rightly understand some of the Psalms—until he was in affliction.
Affliction teaches what sin is. In the word preached, we hear what a dreadful thing sin is, that it is both defiling and damning—but we fear it no more than a painted lion; therefore God lets loose affliction—and then we feel sin bitter in the fruit of it. A sick bed often teaches more than a sermon. We can best see the ugly visage of sin in the looking-glass of affliction!
Affliction teaches us to know ourselves. In prosperity we are for the most part strangers to ourselves. God afflicts us—that we may better know ourselves. We see that corruption in our hearts, in the time of affliction, which we would not believe was there. Water in the glass looks clear—but set it on the fire, and the scum boils up. In prosperity, a man seems to be humble and thankful, the water looks clear; but set this man a little on the fire of affliction, and the scum boils up—much impatience and unbelief appear. "Oh," says a Christian, "I never thought I had such a bad heart, as now I see I have! I never thought my corruptions had been so strong, and my graces so weak."
(2). Afflictions work for good—as they are the means of making the heart more upright. In prosperity the heart is apt to be divided (Hos. 10:2). The heart cleaves partly to God—and partly to the world. It is like a needle between two loadstones: God draws, and the world draws. Now God takes away the world—that the heart may cleave more to Him in sincerity. Correction is a setting the heart right and straight. As we sometimes hold a crooked rod over the fire to straighten it; so God holds us over the fire of affliction to make us more straight and upright. Oh, how good it is, when sin has bent the soul awry from God, that affliction should straighten it again!
(3). Afflictions work for good—as they conform us to Christ. God's rod is a pencil to draw Christ's image more lively upon us. It is good that there should be symmetry and proportion between the Head and the members. Would we be parts of Christ's mystical body, and not like Him? His life, as Calvin says, was a series of sufferings, "a man of sorrows, and acquainted with grief" (Isaiah 53:3). He wept, and bled. Was His head crowned with thorns, and do we think to be crowned with roses? It is good to be like Christ, though it be by sufferings. Jesus Christ drank a bitter cup, it made Him sweat drops of blood to think of it; and, though He drank the poison in the cup (the wrath of God) yet there is some wormwood in the cup left, which the saints must drink: only here is the difference between Christ's sufferings and ours; His were atoning, ours are only chastening.
(4). Afflictions work for good to the godly, as they are destructive to sin. Sin is the mother, affliction is the daughter; the daughter helps to destroy the mother. Sin is like the tree which breeds the worm, and affliction is like the worm that eats the tree. There is much corruption in the best heart: affliction does by degrees work it out, as the fire works out the dross from the gold, "The Lord did this to purge away his sin" (Isaiah 27:9). What if we have more of the rough file—if we have less rust! Afflictions carry away nothing but the dross of sin. If a physician should say to a patient, "Your body is distempered, and full of bad humours, which must be cleared out, or you will die. But I will prescribe physic which, though it may make you sick—yet it will carry away the dregs of your disease, and save your life." Would not this be for the good of the patient? Afflictions are the medicine which God uses to carry off our spiritual diseases; they cure the swelling of pride, the fever of lust, the cancer of covetousness. Do they not then work for good?
(5). Afflictions work for good—as they are the means of loosening our hearts from the world. When you dig away the earth from the root of a tree, it is to loosen the tree from the earth. Just so, God digs away our earthly comforts to loosen our hearts from the earth. A thorn grows up with every flower. God would have the world hang as a loose tooth which, being twitched away does not much trouble us. Is it not good to be weaned? The oldest saints need it. Why does the Lord break the conduit pipe—but that we may go to Him, in whom are "all our fresh springs" (Psalm 87:7).
(6). Afflictions work for good—as they make way for comfort. "In the valley of Achor, is a door of hope" (Hos. 2:15) Achor signifies trouble. God sweetens outward pain with inward peace. "Your sorrow shall be turned into joy" (John 16:20). Here is the water turned into wine. After a bitter pill, God gives sugar. Paul had his prison songs. God's rod has honey at the end of it. The saints in affliction have had such sweet raptures of joy, that they thought themselves in the borders of the heavenly Canaan.
(7). Afflictions work for good—as they are a magnifying of us. "What is man, that you should magnify him, and that you should visit him every morning?" (Job 7:17). God does by affliction magnify us three ways.
(1st.) In that He will condescend so low as to take notice of us. It is an honor that God will mind dust and ashes. It is a magnifying of us, that God thinks us worthy to be smitten. God's not striking is a slighting: "Why should you be stricken any more?" (Isaiah 1:5). If you will go on in sin, take your course—sin yourselves into hell.
(2nd.) Afflictions also magnify us, as they are ensigns of glory, signs of sonship. "If you endure chastening, God deals with you as with sons" (Heb. 12:7). Every print of the rod, is a badge of honor.
(3rd.) Afflictions tend to the magnifying of the saints, as they make them renowned in the world. Soldiers have never been so admired for their victories, as the saints have been for their sufferings. The zeal and constancy of the martyrs in their trials have rendered them famous to posterity. How eminent was Job for his patience! God leaves his name upon record: "You have heard of the patience of Job" (James 5:11). Job the sufferer, was more renowned than Alexander the conqueror.
(8.) Afflictions work for good—as they are the means of making us happy. "Happy is the man whom God corrects" (Job 5:17). What politician or moralist ever placed happiness in afflictions? Job does. "Happy is the man whom God corrects."
It may be said, How do afflictions make us happy? We reply that, being sanctified, they bring us nearer to God. The moon in the full is furthest off from the sun: so are many further off from God in the full moon of prosperity; afflictions bring them nearer to God. The magnet of mercy does not draw us so near to God as the cords of affliction. When Absalom set Joab's corn on fire, then he came running to Absalom (2 Sam. 16:30). When God sets our worldly comforts on fire, then we run to Him, and make our peace with Him. When the prodigal was pinched with need, then he returned home to his father (Luke 15:13). When the dove could not find any rest for the sole of her foot, then she flew to the ark. When God brings a deluge of affliction upon us, then we fly to the ark, Christ. Thus affliction makes us happy, in bringing us nearer to God. Faith can make use of the waters of affliction, to swim faster to Christ.
(9). Afflictions work for good—as they put to silence the wicked. How ready are they to asperse and calumniate the godly, that they serve God only for self-interest. Therefore God will have His people endure sufferings for religion, that He may put a padlock on the lying lips of wicked men. When the atheists of the world see that God has a people, who serve Him not for a livery—but for love, this stops their mouths. The devil accused Job of hypocrisy, that he was a mercenary man, all his religion was made up of ends of gold and silver. "Does Job serve God for naught? Have not you made a hedge about him?" Etc. "Well," says God, "put forth your hand, touch his estate" (Job 1:9). The devil had no sooner received a commission—but he falls a breaking down Job's hedge; but still Job worships God (Job 1:20), and professes his faith in Him. "Though he slays me—yet will I trust in him" (Job 13:15). This silenced the devil himself. How it strikes a damp into wicked men, when they see that the godly will keep close to God in a suffering condition, and that, when they lose all, they yet will hold fast their integrity.
(10). Afflictions work for good—as they make way for glory (2 Cor. 4:17). Not that they merit glory—but they prepare for it. As ploughing prepares the earth for a crop, so afflictions prepare and make us fit for glory. The painter lays his gold upon dark colors—so God first lays the dark colors of affliction, and then He lays the golden color of glory. The vessel is first seasoned before wine is poured into it: the vessels of mercy are first seasoned with affliction, and then the wine of glory is poured in. Thus we see afflictions are not harmful—but beneficial, to the saints. We should not so much look at the evil of affliction, as the good; not so much at the dark side of the cloud, as the light. The worst that God does to His children, is to whip them to heaven!
2. The evil of TEMPTATION is overruled for good to the godly.
The evil of temptation works for good. Satan is called the tempter (Mark 4:15). He is ever lying in ambush, he is continually at work with one saint or another. The devil has his circuit that he walks every day: he is not yet fully cast into prison—but, like a prisoner that goes under bail, he walks about to tempt the saints. This is a great molestation to a child of God. Now concerning Satan's temptations; there are three things to be considered:
(1). His method in tempting.
(2). The extent of his power.
(3). These temptations are overruled for good.
(1). Satan's METHOD in tempting. Here take notice of two things. His violence in tempting; and so he is the red dragon. He labors to storm the castle of the heart, he throws in thoughts of blasphemy, he tempts to deny God. These are the fiery darts which he shoots, by which he would inflame the passions. Also, notice his subtlety in tempting; and so he is the old serpent. There are five chief subtleties the devil uses.
(1.) He observes the temperament and constitution—he lays suitable baits of temptation. Like the farmer, he knows what grain is best for the soil. Satan will not tempt contrary to the natural disposition and temperament. This is his policy—he makes the wind and tide go together; that way the natural tide of the heart runs, that way the wind of temptation blows. Though the devil cannot know men's thoughts—yet he knows their temperament, and accordingly he lays his baits. He tempts the ambitious man with a crown, the lustful man with beauty.
(2.) Satan observes the fittest time to tempt—as a cunning angler casts in his angle when the fish will bite best. Satan's time of tempting is usually after an ordinance—and the reason is, he thinks he shall find us most secure. When we have been at solemn duties, we are apt to think all is done, and we grow remiss, and leave off that zeal and strictness as before; just as a soldier, who after a battle leaves off his armor, not once dreaming of an enemy. Satan watches his time, and, when we least suspect, then he throws in a temptation.
(3.) He makes use of near relations; the devil tempts by a proxy. Thus he handed over a temptation to Job by his wife. "Are you still trying to maintain your integrity? Curse God and die!" (Job 2:9). A wife in the bosom may be the devil's instrument to tempt to sin.
(4.) Satan tempts to evil by those who are good; thus he gives poison in a golden cup. He tempted Christ by Peter. Peter dissuades him from suffering. "Master, pity Yourself!" Who would have thought to have found the tempter in the mouth of an apostle?
(5.) Satan tempts to sin under a pretense of religion. He is most to be feared when he transforms himself into an angel of light. He came to Christ with Scripture in his mouth: "It is written." The devil baits his hook with religion. He tempts many a man to covetousness and extortion under a pretense of providing for his family; he tempts some to do away with themselves, that they may live no longer to sin against God; and so he draws them into sin, under a pretense of avoiding sin. These are his subtle stratagems in tempting.
(2). The extent of his POWER; how far Satan's power in tempting reaches.
(1.) He can propose the object; as he set a wedge of gold before Achan.
(2.) He can poison the imagination, and instill evil thoughts into the mind. As the Holy Spirit casts in good suggestions, so the devil casts in bad ones. He put it into Judas' heart to betray Christ (John 13:2).
(3.) Satan can excite and irritate the corruption within, and work some kind of inclinableness in the heart to embrace a temptation. Though it is true Satan cannot force the will to yield consent—yet he being a cunning suitor, by his continual solicitation, may provoke to evil. Thus he provoked David to number the people (1 Chron. 21:1). The devil may, by his subtle arguments, dispute us into sin.
(3). These temptations are overruled for good to the children of God. A tree that is shaken by the wind is more settled and rooted. Just so, the blowing of a temptation does but settle a Christian the more in grace. Temptations are overruled for good in eight ways:
(1.) Temptation sends the soul to prayer. The more furiously Satan tempts, the more fervently the saint prays. The deer being shot with the dart, runs faster to the water. When Satan shoots his fiery darts at the soul, it then runs faster to the throne of grace. When Paul had the messenger of Satan to buffet him, he says, "For this I besought the Lord thrice, that it might depart from me" (2 Cor. 12:8). Temptation is a medicine for carnal security. That which makes us pray more, works for good.
(2.) Temptation to sin, is a means to keep from the perpetration of sin. The more a child of God is tempted, the more he fights against the temptation. The more Satan tempts to blasphemy, the more a saint trembles at such thoughts, and says, "Get you hence, Satan." When Joseph's mistress tempted him to folly, the stronger her temptation was, the stronger was his opposition. That temptation which the devil uses as a spur to sin, God makes a bridle to keep back a Christian from it.
(3.) Temptation works for good—as it abates the swelling of pride. "Lest I should be exalted above measure, there was given me a thorn in the flesh, a messenger of Satan to buffet me" (2 Cor. 12:7). The thorn in the flesh was to puncture the puffing up of pride. Better is that temptation which humbles me—than that duty which makes me proud. Rather than a Christian shall be haughty minded, God will let him fall into the devil's hands awhile, to be cured of his swelling pride.
(4.) Temptation works for good—as it is a touchstone to try what is in the heart. The devil tempts, that he may deceive; but God allows us to be tempted, to try us. Temptation is a trial of our sincerity. It argues that our heart is chaste and loyal to Christ, when we can look a temptation in the face, and turn our back upon it. Also it is a trial of our courage. "Ephraim is a silly dove, without heart" (Hosea 8:11). So it may be said of many, they are without a heart; they have no heart to resist temptation. No sooner does Satan come with his bait—but they yield; like a coward who, as soon as the thief approaches, gives him his purse. But he is the valorous Christian, who brandishes the sword of the Spirit against Satan, and will rather die than yield. The courage of the Romans was never more seen than when they were assaulted by the Carthaginians: the valor and courage of a saint is never more seen than on a battlefield, when he is fighting the red dragon, and by the power of faith puts the devil to flight. That grace is tried gold, which can stand in the fiery trial, and withstand Satan's fiery darts!
(5.) Temptations work for good—as God makes those who are tempted, fit to comfort others in the same distress. A Christian must himself be under the buffetings of Satan, before he can speak a word in due season to him that is weary. Paul was well-versed in temptations. "We are not ignorant of his devices" (2 Cor. 2:11). Thus he was able to acquaint others with Satan's cursed wiles (1 Cor. 10:13). A man that has ridden over a place where there are bogs and quicksands, is the fittest to guide others through that dangerous way. He who has felt the claws of the roaring lion, and has lain bleeding under those wounds, is the fittest man to deal with one who is tempted. None can better discover Satan's subtle devices, than those who have been long in the fencing school of temptation.
(6.) Temptations work for good—as they stir up fatherly compassion in God, to those who are tempted. The child who is sick and bruised is most looked after. When a saint lies under the bruising of temptations, Christ prays, and God the Father pities. When Satan puts the soul into a fever, God comes with a cordial; which made Luther say, that temptations are Christ's embraces, because He then most sweetly manifests Himself to the soul.
(7.) Temptations work for good—as they make the saints long more for heaven. There they shall be out of gunshot; heaven is a place of rest, no bullets of temptation fly there. The eagle which soars aloft in the air, and sits upon high trees—is not troubled with the stinging of the serpent. Just so, when believers are ascended to heaven, they shall not be molested by the old serpent, the devil. In this life, when one temptation is over, another comes. This makes God's people wish for death—to call them off the battlefield where the bullets fly so quick—and to receive a victorious crown, where neither the drum nor cannon—but the harp and violin, shall be eternally sounding.
(8.) Temptations work for good—as they engage the strength of Christ. Christ is our Friend, and when we are tempted, He sets all His power working for us. "Since he himself has gone through suffering and temptation, he is able to help us when we are being tempted" (Heb. 2:18). If a poor soul was to fight alone with the Goliath of hell, he would be sure to be vanquished—but Jesus Christ brings in His auxiliary forces, He gives fresh supplies of grace. "We are more than conquerors through him who loved us!" (Romans 8:37). Thus the evil of temptation is overruled for good.
Question. But sometimes Satan foils a child of God. How does this work for good?
Answer. I grant that, through the suspension of divine grace, and the fury of a temptation, a saint may be overcome; yet this foiling by a temptation shall be overruled for good. By this foil God makes way for the augmentation of grace. Peter was tempted to self-confidence, he presumed upon his own strength; and Christ let him fall. But this wrought for his good, it cost him many a tear. "He went out, and wept bitterly" (Matt. 26:75). And now he grows less self-reliant. He dared not say he loved Christ more than the other apostles. "Do you love me more than these?" (John 21:15). He dared not say so—his fall into sin broke the neck of his pride!
The foiling by a temptation causes more circumspection and watchfulness in a child of God. Though Satan did before decoy him into sin—yet for the future he will be the more cautious. He will have a care of coming within the lion's chain any more. He is more vigilant and fearful of the occasions of sin. He never goes out without his spiritual armor, and he girds on his armor by prayer. He knows he walks on slippery ground, therefore he looks wisely to his steps. He keeps close sentinel in his soul, and when he spies the devil coming, he grasps his spiritual weapons, and displays the shield of faith (Eph. 6:16). This is all the hurt the devil does when he foils a saint by temptation—he cures him of his careless neglect; he makes him watch and pray more. When wild beasts get over the hedge and damage the grain, a man will make his fence the stronger. Just so, when the devil gets over the hedge by a temptation, a Christian will be sure to mend his fence; he will become more fearful of sin, and careful of duty. Thus the being worsted by temptation works for good.
Objection. But if being foiled works for good, this may make Christians careless whether they are overcome by temptations or not.
Answer. There is a great deal of difference between falling into a temptation, and running into a temptation. The falling into a temptation shall work for good, not the running into it. He who falls into a river is fit for help and pity—but he who desperately runs into it, is guilty of his own death. It is madness running into a lion's den. He who runs himself into a temptation is like king Saul—who fell upon his own sword.
From all that has been said, see how God disappoints the old serpent, making his temptations turn to the good of His people. Surely if the devil knew how much benefit accrues to the saints by temptation, he would forbear to tempt. Luther once said, "There are three things which make a godly man—prayer, meditation, and temptation." Paul, in his voyage to Rome, met with a contrary wind (Acts 27:4). So the wind of temptation is a contrary wind to that of the Spirit; but God makes use of this cross wind, to blow the saints to heaven!
3. The evil of DESERTION works for good to the godly.
The evil of desertion works for good. The spouse complains of desertion. "My beloved had withdrawn himself, and was gone!" (Cant. 5:6). There is a twofold withdrawing; either in regard of grace, when God suspends the influence of His Spirit, and withholds the lively actings of grace. If the Spirit is gone, grace freezes into a chillness and indolence. Or, a withdrawing in regard of comfort. When God withholds the sweet manifestations of His favor, He does not look with such a pleasant aspect—but veils His face, and seems to be quite gone from the soul.
God is just in all His withdrawings. We desert Him before He deserts us. We desert God—when we leave off close communion with Him; when we desert His truths and dare not appear for Him; when we leave the guidance and conduct of His word, and follow the deceitful light of our own corrupt affections and passions. We desert God first; therefore we have none to blame but ourselves.
Desertion is very sad, for as when the light is withdrawn, darkness follows in the air—so when God withdraws, there is darkness and sorrow in the soul. Desertion is an agony of conscience. God holds the soul over hell. "The arrows of the Almighty are within me, the poison whereof drinks up my spirits" (Job 6:4). It was a custom among the Persians in their wars, to dip their arrows in the poison of serpents to make them more deadly. Thus did God shoot the poisoned arrow of desertion into Job, under the wounds of which his spirit lay bleeding. In times of desertion the people of God are apt to be dejected. They dispute against themselves, and think that God has quite cast them off. Therefore I shall prescribe some comfort to the deserted soul.
The mariner, when he has no star to guide him—yet he has light in his lantern, which is some help to him to see his compass; so, I shall lay down four consolations, which are as the mariner's lantern, to give some light when the poor soul is sailing in the darkness of desertion, and needs the bright morning star.
(1). None but the godly are capable of desertion. Wicked men do not know what God's love means—nor what it is to lack it. They know what it is to lack health, friends, trade—but not what it is to lack God's favor. You fear that you are not God's child because you are deserted. The Lord cannot be said to withdraw His love from the wicked, because they never had it. The being deserted, evidences you to be a child of God. How could you complain that God has estranged Himself, if you had not sometimes received smiles and tokens of love from Him?
(2). There may be the seed of grace, where there is not the flower of joy. The earth may lack a crop of grain—yet may have a mine of gold within! A Christian may have grace within, though the sweet fruit of joy does not grow. Vessels at sea, which are richly fraught with jewels and spices, may be in the dark and tossed in the storm. A soul enriched with the treasures of grace, may yet be in the dark of desertion, and so tossed as to think it shall be cast away in the storm! David, in a state of dejection, prays, "Take not your Holy Spirit from me" (Psalm 51:11). He does not pray, says Augustine, "Lord, give me your Spirit"—but "Take not away your Spirit", so that still he had the Spirit of God remaining in him.
(3). These desertions are but for a time. Christ may withdraw, and leave the soul awhile—but He will come again. "In a little wrath I hid my face from you for a moment—but with everlasting kindness will I have mercy on you" (Isaiah 64:8). When it is low water—the tide will come in again. "I will not always show my anger." (Isaiah 57:16). The tender mother sets down her child in anger—but she will take it up again into her arms, and kiss it. God may put away the soul in anger—but He will take it up again into His dear embraces, and display His banner of love over it.
(4). HOW these desertions work for good to the godly.
1. Desertion cures the soul of sloth. We find the spouse fallen upon the bed of sloth: "I sleep" (Cant. 5:2). And presently Christ was gone. "My beloved had withdrawn himself" (Cant. 5:6). Who will speak to one that is drowsy?
2. Desertion cures inordinate affection to the world. "Love not the world" (1 John 2:15). We may hold the world as a posy in our hand—but it must not lie too near our heart! We may use it as an inn where we take a meal—but it must not be our home. Perhaps these secular things steal away the heart too much. Godly men are sometimes weighed down with an overabundance of temporal things, and drunk with the luscious delights of prosperity. And having spotted their silver wings of grace, and much defaced God's image by rubbing it against the earth—the Lord, to recover them from this, hides His face in a cloud. This eclipse has good effects—it darkens all the glory of the world, and causes it to disappear.
3. Desertion works for good—as it makes the saints prize God's countenance more than ever. "Your loving-kindness is better than life" (Psalm 63:3). Yet the commonness of this mercy lessens it in our esteem. When pearls grew common at Rome, they began to be slighted. God has no better way to make us value His love, than by withdrawing it awhile. If the sun shone but once a year, how would it be prized! When the soul has been long benighted with desertion, oh how welcome now is the return of the Sun of righteousness!
4. Desertion works for good—as it is the means of embittering sin to us. Can there be a greater misery than to have God's displeasure? What makes hell—but the hiding of God's face? And what makes God hide His face—but sin? "They have taken away my Lord, and I know not where they have laid him" (John 20:13). Just so, our sins have taken away the Lord, and we know not where He is laid. The favor of God is the best jewel; it can sweeten a prison, and unsting death. Oh, how odious then is that sin, which robs us of our best jewel! Sin made God desert His temple (Ezek. 8:6). Sin causes Him to appear as an enemy, and dress Himself in armor. This makes the soul pursue sin with a holy malice, and seek to be avenged on it! The deserted soul gives sin gall and vinegar to drink, and, with the spear of mortification, lets out the heart-blood of it!
5. Desertion works for good—as it sets the soul to weeping for the loss of God. When the sun is gone, the dew falls; and when God is gone, tears drop from the eyes. How Micah was troubled when he had lost his gods! "You've taken away all my gods—and I have nothing left!" (Judges 18:24). So when God is gone, what more do we have left? It is not the harp and violin, which can comfort—when God is gone. Though it is sad to lack God's presence—yet it is good to lament His absence.
6. Desertion sets the soul to seeking after God. When Christ was departed, the spouse pursues after Him, she "searched for him in all its streets and squares" (Cant. 3:2). And not having found Him, she makes a cry after Him, "Have you seen him anywhere, this one I love so much?" (Cant. 3:3). The deserted soul sends up whole volleys of sighs and groans. It knocks at heaven's gate by prayer—it can have no rest until the golden beams of God's face shine!
7. Desertion puts the Christian upon inquiry. He inquires the cause of God's departure. What is the accursed thing which has made God angry? Perhaps pride, perhaps sloth, perhaps worldliness. "I was angry and punished these greedy people. I withdrew myself from them" (Isaiah 57:17). Perhaps there is some secret sin allowed. A stone in the pipe hinders the current of water. Just so, sin lived in, hinders the sweet current of God's love. Thus conscience, as a bloodhound, having found out sin and overtaken it—this Achan is stoned to death!
8. Desertion works for good—as it gives us a sight of what Jesus Christ suffered for us. If the sipping of the cup is so bitter, how bitter was that full cup which Christ drank to the dregs upon the cross? He drank a cup of deadly poison, which made Him cry out, "My God, my God, why have you forsaken me?" (Matt. 22:46). None can so appreciate Christ's sufferings, none can be so fired with love to Christ—as those who have been humbled by desertion, and have been held over the flames of hell for a time.
9. Desertion works for good—as it prepares the saints for future comfort. The nipping frosts prepare for spring flowers. It is God's way, first to cast down, then to comfort (2 Cor. 7:6). When our Savior had been fasting—then the angels came and ministered to Him. When the Lord has kept His people long fasting—then He sends the Comforter, and feeds them with the hidden manna. "Light is sown for the righteous" (Psalm 97:11.) The saints' comforts may be hidden like seed under ground—but the seed is ripening, and will increase, and flourish into a crop!
10. These desertions work for good—as they will make heaven the sweeter to us. Here on earth, our comforts are like the moon, sometimes they are in the full, sometimes in the wane. God shows Himself to us awhile, and then retires from us. How will this set off heaven the more, and make it more delightful and ravishing, when we shall have a constant aspect of love from God! (1 Thess. 4:17).
Thus we see desertions work for good. The Lord brings us into the deep of desertion—that He may not bring us into the deep of damnation! He puts us into a seeming hell—that He may keep us from a real hell. God is fitting us for that time when we shall enjoy His smiles forever, when there shall be neither clouds in His face or sun setting, when Christ shall come and stay with His spouse, and the spouse shall never say again, "My beloved has withdrawn himself!"
4. The evil of SIN works for good to the godly.
Sin in its own nature, is damnable—but God in His infinite wisdom overrules it, and causes good to arise from that which seems most to oppose it. Indeed, it is a matter of wonder, that any honey should come out of this lion! We may understand it in a double sense.
(1). The sins of OTHERS are overruled for good to the godly. It is no small trouble to a gracious heart to live among the wicked. "Woe is me—that I dwell in Mesech" (Psalm 120:5). Yet even this the Lord turns to good. For,
(1.) The sins of others work for good to the godly—as they produce holy sorrow. God's people weep for what they cannot reform. "Rivers of tears run down my eyes, because they keep not your law" (Psalm 119. 136). David was a mourner for the sins of the times; his heart was turned into a spring—and his eyes into rivers! Wicked men make merry with sin. "When you do evil, then you rejoice" (Jer. 11:15). But the godly are weeping doves; they grieve for the oaths and blasphemies of the age. The sins of others, like spears, pierce their souls!
This grieving for the sins of others is good. It shows a childlike heart, to resent with sorrow the injuries done to our heavenly Father. It also shows a Christ-like heart. "He was grieved for the hardness of their hearts" (Mark 3:5). The Lord takes special notice of these tears. He likes it well—that we should weep when His glory suffers. It argues more grace to grieve for the sins of others, than for our own. We may grieve for our own sins—out of fear of hell; but to grieve for the sins of others—is from a principle of love to God. These tears drop as water from roses—they are sweet and fragrant, and God puts them in His bottle! "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book!" (Psalm 56:8)
(2.) The sins of others work for good to the godly—as they set them the more a praying against sin. If there were not such a spirit of wickedness abroad, perhaps there would not be such a spirit of prayer. Crying sins cause crying prayers! The people of God pray against the iniquity of the times—that God will give a check to sin, that He will put sin to the blush. If they cannot pray down sin, they pray against it; and this God takes kindly. These prayers shall both be recorded and rewarded. Though we do not prevail in prayer, we shall not lose our prayers. "My prayer returned into my own bosom" (Psalm 35:13).
(3.) The sins of others work for good—as they make us the more in love with grace. The sins of others are a foil to set off the luster of grace the more. One contrary sets off another: deformity sets off beauty. The sins of the wicked do much disfigure them. Pride is a disfiguring sin; now the beholding another's pride makes us the more in love with humility! Malice is a disfiguring sin, it is the devil's picture; the more of this we see in others the more we love meekness and charity. Drunkenness is a disfiguring sin, it turns men into beasts, it deprives of the use of reason; the more intemperate we see others, the more we must love sobriety. The black face of sin, sets off the beauty of holiness so much the more.
(4.) The sins of others work for good—as they work in us the stronger opposition against sin. "The wicked have broken your law; therefore I love your commandments" (Psalm 119:126, 127). David would never have loved God's law so much, if the wicked had not set themselves so much against it. The more violent others are against the truth, the more valiant the saints are for it. Living fish swim against the stream. Just so, the more the tide of sin comes in, the more the godly swim against it! The impieties of the times provoke holy passions in the saints! That anger is without sin—which is against sin. The sins of others are as a whetstone to set the sharper edge upon us; they whet our zeal and indignation against sin the more!
(5.) The sins of others work for good—as they make us more earnest in working out our salvation. When we see wicked men take such pains for hell—this makes us more industrious for heaven. The wicked have nothing to encourage them—yet they sin. They venture shame and disgrace, they break through all opposition. Scripture is against them, and conscience is against them, there is a flaming sword in the way—yet they sin. Godly hearts, seeing the wicked thus mad for the forbidden fruit, and wearing out themselves in the devil's service—are the more emboldened and quickened in the ways of God. They will take heaven as it were, by storm. The wicked are like camels—running after sin (Jer. 2:23). And do we creep like snails in piety? Shall impure sinners do the devil more service—than we do Christ? Shall they make more haste to go to the prison of hell—than we do to the kingdom of heaven? Are they never weary of sinning—and are we weary of praying? Have we not a better Master than they? Are not the paths of virtue pleasant? Is not there joy in the way of duty, and heaven at the end? The activity of the sons of Belial in sin—this is a spur to the godly to make them mend their pace, and run the faster to heaven!
(6.) The sins of others work for good—as they are looking-glasses in which we may see our own hearts. Do we see a heinous, impious wretch? Behold a picture of our own hearts! Such would we be—if God left us! What is in wicked men's practice—is in our nature. Sin in the wicked is like fire which flames and blazes forth; sin in the godly is like fire in the embers. Christian, though you do not break forth into a flame of scandalous sin—yet you have no cause to boast, for there is as much sin in the embers of your nature. You have the root of all sin in you, and would bear as hellish fruit as any ungodly wretch—if God did not either curb you by His power, or change you by His grace!
(7.) The sins of others work for good—as they are the means of making the people of God more thankful. When you see another infected with the plague, how thankful are you that God has preserved you from it! It is a good use that may be made of the sins of others—to make us more thankful. Why might not God have left us to the same excess of wickedness? Think with yourself, O Christian—why should God be more merciful to you than to another? Why should He snatch you, as brand plucked out of the fire—and not him? How may this make you to adore free grace! What the Pharisee said boastingly, we may say thankfully, "God, I thank you that I am not like other men—robbers, evildoers, adulterers, etc." (Luke 18:11).
If we are not as wicked as others—we should adore the riches of free-grace! Every time we see men hastening on in sin—we are to thank God that we are not such. If we see an insane person—we thank God that it is not so with us. Much more when we see others under the power of Satan—how thankful we should be, that this is no longer our condition! "For we too were once foolish, disobedient, deceived, captives of various passions and pleasures, living in malice and envy, hateful, detesting one another." Titus 3:3
(8.) The sins of others work for good—as they are means of making God's people better. Christian, God can make you a gainer by another's sin. The more unholy others are—the more holy you should be. The more a wicked man gives himself to sin—the more a godly man gives himself to prayer. "But I give myself to prayer" (Psalm 109:4).
(9.) The sins of others work for good—as they give an occasion to us of doing good. Were there no sinners, we could not be in such a capacity for service. The godly are often the means of converting the wicked; their prudent advice and pious example is a lure and a bait to draw sinners to the embracing of the gospel. The disease of the patient, works for the good of the physician; by healing the patient, the physician enriches himself. Just so, by converting sinners from the error of their way, our crown comes to be enlarged. "Those who turn many to righteousness, shall shine as the stars forever and ever" (Dan. 12:31). Not as lamps or candles—but as the stars forever! Thus we see the sins of others are overruled for our good.
(2). The sense of their OWN sinfulness, will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood carefully, when I say the sins of the godly work for good—not that there is the least good in sin. Sin is like poison, which corrupts the blood, and infects the heart; and, without a sovereign antidote, sin always brings death. Such is the venomous nature of sin—it is deadly and damning. Sin is worse than hell. But yet God, by His mighty over-ruling power, makes sin in the outcome turn to the good of His people. Hence that golden saying of Augustine, "God would never permit evil—if He could not bring good out of evil." The feeling of sinfulness in the saints, works for good several ways.
(1.) Sin makes them weary of this life. That sin is in the godly—is sad; but that it is their burden—is good. Paul's afflictions (pardon the expression) were but child's play to him—in comparison of his sin. He rejoiced in tribulation (2 Cor. 7:4). But how did this bird of paradise weep and bemoan himself under his sins! "Who shall deliver me from the body of this death?" (Romans 7:24). A believer carries his sins as a prisoner his shackles; oh, how does he long for the day of release! This sense of sin is good.
(2.) This indwelling of corruption, makes the saints prize Christ more. He who feels his sin, as a sick man feels his sickness—how welcome is Christ the physician to him! He who feels himself stung with sin—how precious is the brazen serpent to him! When Paul had bemoaned his body of death—how thankful was he for Christ! "I thank God through Jesus Christ our Lord!" (Romans 7:25). Christ's blood saves from sin, and is the sacred ointment which kills this deadly disease of sin.
(3.) This sense of sin works for good—as it is an occasion of putting the soul upon six special duties:
(a) Sin puts the soul upon self-searching. A child of God being conscious of sin, takes the candle and lantern of the Word, and searches into his heart. He desires to know the worst of himself; as a man who is diseased in body, desires to know the worst of his disease. Though our joy lies in the knowledge of our graces—yet there is some benefit in the knowledge of our corruptions. Therefore Job prays, "Reveal to me my transgression and sin" (Job 13:23). It is good to know our sins—that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins—lest they find us out!
(b) Sin puts a child of God upon self-abasing. Sin is left in a godly man—as a cancer in the breast, or a hunch upon the back—to keep him from being proud. Gravel and dirt are good to ballast a ship, and keep it from overturning; the sense of sin helps to ballast the soul, that it be not overturned with pride. We read of the "spots of God's children" (Deut. 32:5). When a godly man beholds his face in the looking-glass of Scripture—he sees the spots of pride, lust and hypocrisy. They are humbling spots—and make the plumes of pride fall off! It is a good use that may be made even of our sins, when they occasion low thoughts of ourselves. Better is that sin which humbles me—than that duty which makes me proud! Holy Bradford uttered these words of himself, "I am but a painted hypocrite"; and Hooper said, "Lord, I am hell—and You are heaven."
(c) Sin puts a child of God on self-judging. He passes a sentence upon himself. ''I am more brutish than any man" (Proverbs 30:2). It is dangerous to judge others—but it is good to judge ourselves. But if we judged ourselves, we would not come under judgment" (1 Cor. 11:31). When a man has judged himself, Satan is put out of office. When Satan lays anything to a saint's charge, he is able to retort and say, "It is true, Satan, I am guilty of these sins; but I have judged myself already for them; and having condemned myself in the lower court of conscience, God will acquit me in the upper court of heaven."
(d) Sin puts a child of God upon self-conflicting. Spiritual self conflicts with carnal self. "The spirit lusts against the flesh" (Gal. 5:17). Our life is a wayfaring life—and a war-faring life. There is a duel fought every day between the two seeds. A believer will not let sin have peaceable possession. If he cannot keep sin out, he will keep sin down; though he cannot quite overcome—yet he is overcoming. "To him who is overcoming" (Rev. 2:7).
(e) Sin puts a child of God upon self-observing. He knows sin is a bosom traitor, therefore he carefully observes himself. A subtle and deceitful heart, needs a watchful eye. The heart is like a castle which is continually in danger to be assaulted; this makes a child of God to be always a sentinel, and keep a guard over his heart. A believer has a strict eye over himself, lest he fall into any scandalous sin—and so open a sluice to let all his comfort run out.
(f) Sin puts the soul upon self-reforming. A child of God does not only find out sin—but drives out sin! One foot he sets upon the neck of his sins—and the other foot he "turns to God's testimonies" (Psalm 119. 59). Thus the sins of the godly work for good. God makes the saints' maladies—their medicines.
But let none abuse this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation! Sin only works for good to those who love God; and for you who are godly, I know you will not draw a wrong conclusion from this—either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dearly! Remember David. He ventured presumptuously on sin, and what did he get? He lost his peace, he felt the terrors of the Almighty in his soul, though he had all helps to cheerfulness. He was a king; he had skill in music; yet nothing could administer comfort to him; he complains of his "broken bones" (Psalm 51:8). And though he did at last come out of that dark cloud—yet perhaps he never recovered his full joy to his dying day. If any of God's people should be tampering with sin, because God can turn it to good; though the Lord does not damn them—He may send them to hell in this life. He may put them into such bitter agonies and soul convulsions, as may fill them full of horror, and make them draw near to despair. Let this be a flaming sword to keep them from coming near the forbidden tree!
And thus have I shown, that the worst things, by the overruling hand of the great God—do work together for the good of the saints.
Again, I say—think not lightly of sin!
A New Creature
by Thomas Watson
"Therefore, if any man is in Christ, he is a new creature; old things are passed away, behold all things are become new." 2 Corinthians 5:17
In this Scripture consists the essence and soul of religion. I note here two things:
First, that the true definition of a Christian is to be in Christ. "If any man is in Christ." He may be in the visible church—yet not in Christ. It is not to be baptized into Christ's name which makes a true Christian—but to be in Christ, that is, to be grafted into Him by faith. And if to be in Christ makes a Christian—then there are but few Christians. Many are in Christ nominally, not really; they are in Christ by profession, not by spiritual union. Are they in Christ—who do not know Him? Are they in Christ—who persecute those who are in Christ? Surely, such a holy head as Christ, will disclaim such spurious members.
Second, whoever is in Christ, is a new creature. For illustration, I shall show what a new creature is; and what kind of work it is.
What a new creature is. It is a second birth added to the first birth, John 3:3. It may be thus defined: it is a supernatural work of God's Spirit, renewing and transforming the heart into the divine likeness.
The efficient cause of the new creature, is the Holy Spirit; no angel or archangel is able to produce it. Who but God, can alter the hearts of men—and turn stones into flesh? If the new creature was not produced by the Holy Spirit—then the greatest glory in a man's conversion would belong to himself; but this glory God will not give to another. The turning of the will to God—is from God.
The instrumental cause by which the new creature is formed, is the Word of God. James 1:18, "He chose to give us birth through the word of truth." The Word is the seed—out of which springs the flower of the new creature.
The matter of which the new creature consists is the restoring of God's image lost by the fall.
QUESTION. But does God, in the new creature, give a new soul?
ANSWER. No, He does not bestow new faculties—but new qualities. As in the altering of a lute, the strings are not new—but the tune is mended; so, in the new creature, the substance of the soul is not new—but is now tuned by grace. The heart that before was proud—is now humble; the eyes that before were full of lust—are now full of tears. Here are new qualities infused.
What kind of work the new creature is. The new creature is a work of divine power; so much it imports, because it is a creation. The same power which raised Christ from the grave, goes to the production of the new creature, Ephesians 1:20. It is a work of greater power to produce the new creature—than to make a world. It is true, in respect to God, all things are equally possible to Him; but, as to our understanding, it requires a greater power to make a new creature than to make a world, for:
1. When God made the world He met with no opposition—but when God is about to make a new creature He meets with opposition. Satan opposes Him, and the heart opposes Him.
2. It cost God nothing to make the world—but to make the new creature costs Him something. Christ Himself was glad to become man. In making the world, it was but speaking a word; but, in making of the new creature, it cost Christ the shedding of His blood!
3. God made the world in six days—but He is carrying on the new creature in us all our lives long. The new creature is but begun here; it is not perfected or fully drawn in all its orient colors—until it comes to heaven.
The new creature is a work of free grace. There is nothing in us, to cause God to make us anew. By nature we are full of pollution and enmity—yet now God forms the new creature. Behold the banner of love displayed! The new creature may say, "By the grace of God I am what I am!" In the creation, we may see the strength of God's arm; in the new creature, we may see the working of God's heart. That God should consecrate any heart, and anoint it with grace, is an act of pure love! That He should pluck one out of the state of nature, and not another—must be resolved into sovereign grace. Matthew 11:26, "Even so, Father, for so it seemed good in Your sight." This will increase the saint's triumphs in heaven, that the lot of free grace should fall upon them—and not on others.
The new creature is a work of rare excellency. A natural man is a lump of dirt and sin mixed together. God loathes him! But upon the new creature is a spiritual glory, as if we should see a piece of clay, turned into a sparkling diamond! Song of Solomon 3:6, "Who is this that comes out of the wilderness, perfumed with myrrh and incense?" That is the natural man coming out of the wilderness of sin, perfumed with all the graces of the Spirit.
The new creature must be glorious, for it partakes of the divine nature, 2 Peter 1:4. A soul beautified with holiness is like the sky, bespangled with glittering stars; it is God's lesser heaven, Isaiah 57:15. In the incarnation, God made Himself in the image of man; in the new creation, man is made in the image of God. By our being creatures, we are the sons of Adam; by being new creatures we are the members of Christ. Reason makes one live the life of man—the new creature makes him live the life of God. A new creature excels the rational nature—and equals the angelic. It is excellent to hear of Christ's being crucified for us—but more excellent to have Christ formed in us!
Concerning the new creature, I shall lay down two positions.
POSITION 1. It is not in the power of a natural man to convert himself, because it is a new creation. As we cannot make ourselves creatures, so we cannot make ourselves new creatures.
QUESTION. But why does God command us to convert ourselves, if we have no power? Ezekiel 18:31, "Make yourselves a new heart and a new spirit."
ANSWER 1. We once had power. God gave us a stock of holiness—but we lost it. If a master gives his servant money to employ in his service, and he wastes and embezzles it, may not the master require his money of him? Though we have lost our power to obey—God has not lost His right to command.
ANSWER 2. Though men cannot convert themselves and make themselves new creatures—yet they may do more than they do. They may avoid temptations, they may read the Word. The same feet that carry them to a theater—will carry them to a sermon. They may implore divine grace. But they don't do what they are able to do; they put God to the trial, whether He will give saving grace.
ANSWER 3. God is not lacking to those who seek Him for grace. He is willing to put forth His helping hand. With His command there goes a promise, Ezekiel 18:31, "Make yourselves a new heart and a new spirit"; and there is a promise, Ezekiel 36:26, "A new heart also will I give you."
POSITION 2. When God converts a sinner, He does more than use a moral persuasion—for conversion is a new creation. Ephesians 4:24. The Pelagians talk much of free-will. They say, "The will of man is, by nature, asleep; and conversion is nothing but the awakening a sinner out of sleep, which is done by moral persuasion." But man is, by nature, dead in sin, Ephesians 2:1. And God must do more than awaken him. He must enliven him, before he is a new creature.
USE 1. Of terror to such as are not new creatures, such as are still growing upon the stock of old Adam, who continue in their sins and are resolved so to do. These are in the gall of bitterness and are the most miserable creatures that ever God made—except for the devils. These stand in the place where all God's arrows fly; these are the center where all God's curses meet. An unregenerate person is like one in debt—who is in fear of being arrested by death and carried prisoner to hell. Can that traitor be happy—who is fed by his prince in prison—only to be kept alive for execution? God feeds the wicked like prisoners. They are reserved for the day of wrath, 2 Peter 2:9. How should this frighten men out of their natural condition and make them restless until they are new creatures!
USE 2. Of trial as to whether we are new creatures or not. Our salvation depends upon it. I shall show you the counterfeits of the new creature; or that which seems to be the new creature—but is not.
1. Natural honesty, moral virtue, prudence, justice, liberality, temperance—these are not the new creature. These make a glorious show in the eye of the world—but differ as much from the new creature, as a stick differs from a star. Morality indeed is commendable, and it would be well if there were more of it. This our Savior loves, Mark 10:21, "Then Jesus beholding him, loved him." It was a love of compassion, not election. Morality is but nature at its best; it does not amount to grace. There is nothing of Christ in morality. That fruit is sour—which does not grow on the root of Christ. Moral actions are done out of a vain-glorious motive, not any respect to God's glory. The Apostle calls the heathen magistrates unjust, 1 Corinthians 6:1. While they were doing justice in their civil courts—they were unjust in God's court. Their virtues became vices—because faith was lacking; and they did all to raise trophies for their own praise and fame. Morality is but the wild olive tree of nature; it does not amount to grace.
Heat water to the highest degree—and you still cannot make wine out of it; it is water still. Just so, let morality be raised to the highest, it is nature still; it is but old Adam put in a better dress. I may say to a moral man, "yet lack you one thing," Mark 10:21. Moral virtue may exist with the hatred of godliness. A moral man hates true holiness—as much as he does vice! The Stoics were moralists and had sublime notions about virtue—yet were the deadliest enemies Paul had, Acts 17:18. Morality is but a counterfeit jewel—not the new creation. "I tell you the truth, no one can see the kingdom of God unless he is born again." John 3:3. "You must be born again." John 3:7.
2. Religious education is not the new creature. Education greatly cultivates and refines nature. Education is a good wall to plant the vine of grace against—but it is not grace. King Jehoash was good as long as his uncle Jehoiada lived—but when Jehoiada died, all Jehoash's religion was buried in his uncle's grave! "Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him." 2 Kings 12:2. Have we not seen many who have been trained up religiously under their parents, and were very hopeful—yet these fair blossoms of hope have been blown off—and they have lived to be a shame to their parents!
3. A form of godliness is not the new creature. Every bird which has fine feathers, does not have sweet flesh. All who shine with the golden feathers of profession, are not saints. 2 Timothy 3:5, "Having a form of godliness—but denying the power." What is a lifeless form? Formality is the ape of piety! Formalists may perform all the external parts of religion—they may pray, fast and give alms. Whatever duties a believer does in sincerity—the same may a formalist do in hypocrisy. How devout were the Pharisees! How humble was Ahab! What a reformer was Jehu! Yet this was but a formal show of religion! Daedalus, by art, made images to move by themselves, insomuch that people thought they were living. Formalists so counterfeit and play at devotion—that others think they are living saints. They are religious charlatans!
4. Every change of opinion does not amount to the new creature. Man may change from error to truth—yet be no new creature. Here is a change in the head—but not in the heart. One may be orthodox in his judgment, yet not cordially embrace the gospel. He may be no papist—yet no true believer. He who is changed only in opinion, is but almost a Christian, and shall be but almost saved—yet fully damned!
5. Every sudden passion or stirring of the affections, is not the new creature. There may be affections of sorrow. Some, upon reading the history of Christ's passion, may be ready to weep—but it is only a natural sentimentality and tenderness, which relents at any tragic sight.
Affections of desire may be stirred. John 6:34, "Lord, evermore give us this bread!" But these same people basely deserted Christ and no longer followed Him, verse 66. Many desire heaven—but will not come up to the price!
Affections of joy may be stirred. In the parable of the soils, the second sort of hearers are said to receive the word with joy, Matthew 13:20. What was this but to have the affections moved with delight in hearing! Yet, that this did not amount to the new creature is plain, first, because those hearers are said to have no root. Second, because they fell away, verse 21. King Herod heard John the Baptist gladly; he was much affected with John's preaching. Where then was the defect? Why was not Herod a new creature? The reason was, because Herod was not reformed by the Baptist's preaching. His affections were moved—but his sin was not removed! Many have sweet motions of heart, and seem to be much affected with the Word—but their love to sin is stronger than their love to the Word! Therefore, all their good affections prove abortive and come to nothing.
6. One may have trouble for sin—yet not be a new creature. Trouble of spirit may appear while God's judgments lie upon men. When these are removed, their trouble ceases. Psalm 78:34, 36, 37, "When He killed some of them, the rest began to seek Him; they repented and searched for God. But they deceived Him with their mouths, they lied to Him with their tongues, their hearts were insincere toward Him, and they were unfaithful to His covenant." Metal that melts in a furnace, when taken out of the furnace will return to its former hardness. Many in time of sickness seem to be like melted metal. What weeping and wringing of hands! Do not these look like new creatures? But as soon as they recover—they are as bad as ever! Their pangs leave them—and it never comes to a new birth.
7. A man may have some actings of the Spirit—yet not be a new creature. The Apostle supposes a case that one might be made partaker of the Holy Spirit yet fall away, Hebrews 6:4. A man may have some slight transient work of the Spirit—but it does not go to the root. He may have the common gifts of the Spirit—but not the special grace. He may have the Spirit to convince him—but not to convert him. The light he has, is like a winter sun which has little or no influence. It does not make him more holy; he has the motions of the Spirit—but walks after the flesh.
8. Every abstaining from sin, is not the new creature.
First, this abstaining may be from restraining grace—not renewing grace—as God withheld Laban from hurting Jacob, Genesis 31:24. The Lord may restrain men from sin—by the terror of a natural conscience. Conscience stands as the angel with a drawn sword, and says, "Don't commit this evil." Men may be frightened from sin—but not divorced from sin!
Second, men may abstain from sin for awhile—and then return to it again; as Saul left off pursuing David for some time—and then hunted him again. This is like a man that holds his breath under water, and then takes a breath again. Jeremiah 34:15-16, "Recently you repented and did what is right in my sight. But now you have turned around and profaned my name."
Third, men may leave gross sins—and yet live in more spiritual sins. They may leave drunkenness, and live in pride. They may leave immorality, and live in malice. The Pharisee boasted that he was no adulterer—but he could not say that he was not proud or superstitious. Here he left gross sin—and lived in spiritual sins!
Fourth, men may leave sin partially, abstain from some sin—not all. They feed some sin in a corner. Herod left many sins—but one sin he lived in, namely, incest. All this does not amount to the new creature.
I shall show you wherein the essence of the new creature consists.
First, in GENERAL. To the constituting of the new creature, there must be a great change wrought. He who is a new creature is not the same man he was. He is of another spirit. Numbers 14:24, "My servant Caleb, because he had another spirit." When the harlot Lais came to one of her old acquaintances after he was converted, and tempted him to sin, he said, "I am not the same man!" When one becomes a new creature, there is such a visible change, that all may see it. Therefore, it is called a change "from darkness to light," Acts 26:18. Paul, a persecutor, when converted, was so altered that all who saw him were amazed at at him, and could scarcely believe that he was the same person, Acts 9:21. It was as if another soul had lived in the same body! Mary Magdalene, an unchaste sinner, when once savingly wrought upon—what a penitent creature she became! Her eyes once were enticements to lust—she now uses them to wash Christ's feet with her tears. The hair which she was so proud of and which was a net to entangle her lovers—she now she now uses it to wipe Christ's feet with.
Thus the new creature makes a visible change. Such as are the same as they were—as vain and proud as ever—there is no new creature to be seen; for then a mighty change would appear. 1 Corinthians 6:11, "And such were some of you—but you are washed—but you are sanctified."
But every change does not evidence the new creature. There is a change from one extreme to another, from a prodigal—to an usurer, from a Turk—to a Papist. This is as if one should recover from one disease—and die of another! There is an outward change, which is like the washing of a swine. Ahab was much changed to outward view, when he "tore his clothes, and put on sackcloth," 1 Kings 21:27, insomuch that God stood and wondered at him, "See how Ahab humbles himself!" Yet, for all this, he was but a hypocrite.
QUESTION. What change, then, is that which is requisite in the new creature?
ANSWER. It is an inward change—a change of heart. Though the heart is not newly made—it is newly molded. Jeremiah 4:14, "Oh, Jerusalem, wash your heart!" Ahab's clothes were rent—but not his heart! The outward change will do no good, without the inward change. What will become of those, then—who have not so much as an outward change? Thus you see in general that, in the production of the new creature, there must be a change.
Second, and more PARTICULARLY, the change in the new creature consists in two things, and they are both set down in the text: "old things are passed away; behold all things are become new."
The first trial of the new creature is this: "Old things are passed away." Old pride, old ignorance, old malice; the old house must be pulled down, before you can set up a new one.
OBJECTION. But if all old things must pass away—then there are no new creatures. Who can be quite freed from sin? Does not Paul complain of a body of death?
ANSWER. We must know that the change wrought in the new creature, though it is a thorough change—yet it is not a perfect change. Sin will remain. As there is a principle of grace—so there is a principle of corruption. Like wine and water mixed, there is in the regenerate, flesh as well as spirit. Here a question arises.
QUESTION. If sin in the regenerate is not quite done away—then how far must one put off the old man, that he may be a new creature?
ANSWER 1. There must be a GRIEVING for the remains of corruption. Romans 7:24, "O wretched man that I am, who shall deliver me from this body of death!" Paul did not cry out of his sufferings, his being beaten with rods, shipwrecked, stoned; but, like the bird of paradise, he bemoaned himself for sin! In the new creature, there must be a daily mourning for the indwelling presence of corruption. A child of God does not wear sin as a gold chain—but as a fetter.
ANSWER 2. In the new creature, there must be a DETESTATION of old things—as one would detest a garment in which is the plague. It is not enough to be angry with sin—but we must hate it. Psalm 119:163, "I hate and abhor lying." Hatred is the highest degree of enmity, and we must hate sin not only for its hurtful effect—but its loathsome nature, as one hates a toad for its poisonous quality.
ANSWER 3. In the new creature, there is an OPPOSITION against all old things. A Christian not only complains of sin—but fights against it, Galatians 5:17.
But may not a natural man oppose sin?
Yes—but there is a great difference between his opposing sin—and the new creature's opposing it.
First, there is a difference in the MANNER of opposition.
The natural man opposes sin only for the shame of it—as it eclipses his reputation; but the new creature opposes sin for the filth of it. It is the spirit of mischief; it is like rust to gold, or as a stain to beauty.
The natural man does not oppose all sin. He does not oppose inward sins. He fights against such sins as are against the light of a natural conscience—but not against heart-sins, such as the first risings of vain thoughts, the stirrings of anger and lust, and the venom and impurity of his nature.
He does not oppose gospel sins: pride, unbelief, hardness of heart, spiritual barrenness. He is not troubled that he can love God no more.
He does not oppose complexion-sins, such sins as the bias of his heart carries him more strongly to—such as lust or avarice. He says of his constitution-sins, as Naaman, 2 Kings 5:18, "In this thing, may the Lord pardon your servant." But the new creature opposes all kinds of sin, as he who hates a serpent hates all kinds of serpents. Psalm 119:104, "I hate every false way."
Second, there is difference between the natural man's opposing sin and the new creature's opposing sin—in regard to the MOTIVES. A natural man opposes sin from carnal motives—to stop the mouth of conscience, and to prevent hell. But the new creature opposes sin upon more noble motives—out of love to God, and fear of dishonoring the gospel.
ANSWER 4. In the new creature, there is a MORTIFYING of old corrupt lusts. Galatians 5:24, "Those who are Christ's, have crucified the flesh." The new creature is said to be dead indeed unto sin, Romans 6:11. He is dead as to the love of sin—that it does not captivate. He is dead as to the power of sin—that it does not command. The new creature is continually crucifying sin. Some limb of the old Adam drops off every day. Though sin does not die perfectly, it dies daily. A gracious soul thinks he can never kill sin enough. He deals with sin as Joab did with Absalom, 2 Samuel 18:14, "He took three darts in his hand and thrust them through the heart of Absalom." So, with the three darts—faith, prayer, and repentance—a Christian thrusts through the body of sin! He never thinks this Absalom is enough dead!
Try yourself, then, and see if you have this first sign of the new creature, "old things are passed away." There is a grieving for sin, a detesting of it, an opposing of it, and a mortifying of it. This is the passing away of old things, though not in a legal sense—yet in an evangelical sense; and, though it is not to satisfaction—yet it is to acceptance.
The second trial of the new creature is this: "All things are become new." The new creature is new all over. Grace, though it is but in part—yet it is in every part. By nature, every branch of the soul is defiled with sin—as every part of wormwood is bitter. So it is in regeneration: every part of the soul is replenished with grace; therefore, grace is called the new man, Ephesians 4:24. Not a new eye or a new tongue—but a new man; there are new dispositions, new principles, new aims, "all things are become new!"
In the new creature, there is a new UNDERSTANDING, Ephesians 4:23, "Be renewed in the spirit of your mind." The first thing an artist draws in a portrait, is the eye. When God newly draws us and makes us new creatures, the first thing He draws in our souls is a new eye. The new creature is enlightened to see that which he never saw before.
He knows Christ after another manner. An unconverted man, by the light of common grace, may believe Christ to be the Son of God; but the new creature knows Christ after another manner—so as to esteem Him above all, to adore Him, to touch Him by faith, to fetch a healing virtue from Him.
The new creature knows himself better than he did. When the sun shines into a room—it reveals all the dust and cobwebs in it. Just so, when the light of the Spirit shines into the heart—it reveals that corruption which before lay hidden; it shows a man his own vileness and nothingness. Job 40:4, "Behold, I am vile!" A wicked man, blinded with self-love, admires himself—like Narcissus who, seeing his own reflection in the water, fell in love with it. Saving knowledge works self-abasement. "Lord, You are in heaven, and I am in hell," said a martyr. Has this day-star of knowledge shined on our mind?
The new creature is renewed in his CONSCIENCE. The conscience of a natural man is either blind, dumb, or seared; but conscience in the new creature is renewed. Let us examine—does conscience check for sin? The least hair makes the eye weep, and the least sin makes conscience smite. How did David's heart smite him for cutting off the lap of Saul's garment! A good conscience is a star to guide, a register to record, a judge to determine, and a witness to accuse or excuse. If conscience does all these office right—then it is a renewed conscience, and speaks peace.
In the new creature, the WILL is renewed. The will, having a new bias of grace put into it, is strongly carried to good. The will of a natural man opposes God. When the wind goes one way and the tide another—then there is a storm. So it is when God's will goes one way and ours another. But when our will goes with God's, as the wind with the tide—then there is a sweet calm of peace in the soul. The sanctified will answers to God's will as the echo to the voice. Psalm 27:8, "When You said, seek you My face, my heart said unto You, Your face, Lord will I seek." And the will, being renewed, carries all the affections along with it.
The new creature has a new LIFE. Grace alters a man's walk. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. "So that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God." Colossians 1:10. Before he walked proudly—now he walks humbly. Before he walked loosely—now he walks holily. He makes the Word his rule, and Christ's life his pattern. A ship can be sailing eastward—but, if there comes a gale of wind, it blows it westward. So, before a man sailed hell-ward and, all of a sudden, the Spirit of God comes upon him and blows him heavenward. Here is a new life. It was a speech of Oecolampadius, "I would not speak nor do anything that I thought Jesus Christ would not approve of, if He were here physically present." Where there is circumcision of heart, there is circumspection of life. If we find that all things are become new—then we are new creatures and shall go to the new Jerusalem when we die.
USE 3. Of exhortation. Labor to be new creatures; nothing else will avail us. Galatians 6:15, "Neither circumcision avails anything, nor uncircurncision—but a new creature." We are for new things. We love new fashions—why not new hearts? But people are full of prejudices against the new creature.
OBJECTION 1. If we are new creatures, there must be so much strictness in religion, so much praying and watching—this discourages us.
ANSWER 1. Is there anything excellent to be obtained, without labor? What pain is taken in searching for a vein of silver or seeking for pearls? Men cannot have the world without labor—would they have eternal salvation without labor?
ANSWER 2. The labor in true religion, bears no proportion with the reward. What are a few tears shed, compared to an eternal weight of glory? The soldier is content to wrestle with difficulties and undergo a bloody fight for a glorious victory. In all labor for heaven, there is profit. It is like a man who digs in a golden mine—and carries away all the gold!
ANSWER 3. Men take more pains to go to hell. What pains does an ambitious man take to climb to the pinnacle of honor? Tullia rode over the dead body of her father, to be made queen. How does the covetous man tire himself, and break his sleep and his peace—to get the world? Thus, some men take more pains in the service of sin—than others do in pursuit of holiness. Men talk of pains in religion—but, when God's Spirit comes into a person—He turns labor into delight. It was Paul's heaven to serve God, Romans 7:22. The ways of wisdom are ways of pleasantness, Proverbs 3:17. It is like walking among beds of spices—which cast forth a sweet perfume.
OBJECTION 2. But if we leave our old company and become new creatures—we shall be exposed to many reproaches.
ANSWER. Who are those who speak evil of religion—but such as are evil? Besides, is it not better that men reproach us for being godly—than that God damn us for being wicked? Matthew 5:11, "Blessed are you when men shall revile you." Stars are never the less glorious though they have ugly names given them like "the bear" and "the dragon." A saint's reproaches are like a soldier's scars, honorable. 1 Peter 4:14, "If you are reproached for the name of Christ, the Spirit of God and of glory rests upon you." While men clip your reputation to make it weigh lighter—they make your crown heavier.
Having answered these objections, I come now to resume the exhortation. I shall give some MOTIVES to labor above all things, to be new creatures.
1. In this true Christianity consists. It is not baptism which makes a Christian; many professors are no better than baptized heathens! The essential part of religion lies in the new creature. Romans 2:29, "Circumcision is that of the heart." Everything has a name from the better part. We call a man a reasonable creature because of his soul, which is the more noble part; so one is called a Christian because he acts from a principle of the new creature, which the carnal man does not.
2. It is the new creature, which fits us for communion with God. We cannot converse with God until then. Birds cannot converse with men—unless they have a rational nature put into them. Nor can men converse with God—unless, being made new creatures, they partake of the divine nature. Communion with God is a mystery to most. Everyone who hangs around the court, does not speak with the king. All who meddle with holy duties and, as it were, hang about the court of heaven do not have communion with God. It is only the new creature who enjoys God's presence in ordinances, and sweetly converses with Him as a child with a Father.
The NECESSITY of being new creatures.
1. Until then, we are odious to God. Zechariah 11:8, "My soul loathed them." To God, an unrepentant sinner is worse than a toad. A toad has no poison, but what God has put into it; but a sinner has that which the devil has put into him. Acts 5:3, "Why has Satan filled your heart to lie?" A wicked man is possessed with an evil spirit. One man is possessed with the devil of pride, another with the devil of malice. To be possessed with the devil, must make a person odious to God! Thus he remains, until he becomes a new creature.
2. Until we are new creatures, our duties are not accepted with God. They are but wild grapes. God accepts no man—except where He sees His own image. The new creature is called the renewing of God's image, Ephesians 4:24. When they brought Tamarlane a pot of gold, he asked what stamp it had on it; and, when he saw the Roman stamp on it, he refused it. Just so, if God does not see His own stamp and image on the soul—He rejects the most splendid religious services.
Duties of religion are not accepted without the new creature, because there is that lacking, which makes them a sweet savor to God. The holy oil for the tabernacle was to be made of several spices and ingredients, Exodus 30:23. Now, if any of these spices had been left out, it would not have been pleasing to God. The unregenerate man leaves out the chief spice in his duties, and that is faith. Hebrews 11:6, "Without faith it is impossible to please God." Faith lays hold on Christ—and so is accepted.
Such as are not new creatures—but grow upon the stock of old Adam, get no benefit by ordinances. They are to them as medicine in a dead man's mouth—they lose their virtue! Nay, not only do ordinances do them no good—but they hurt them. It would be sad if all a man ate, would turn to poison. The word preached is a savor of death; it is not healing—but hardening to them. Nay, Christ Himself is a rock of offense to them, 1 Peter 2:8. The wicked stumble at a Savior—and suck death from the tree of life!
Without being new creatures, we cannot arrive at heaven. Revelation 21:27, "Nothing impure will ever enter it." Heaven is not like Noah's ark, which received clean and unclean. A sinner is compared to swine, 2 Peter 2:22. Shall a swinish creature tread upon the golden pavement of heaven! Indeed, the frogs came into king Pharaoh's court; but in heaven there is no entertainment for such vermin. It is only the new creature which qualifies us for glory. This consecrates the heart, and only the pure in heart shall see God. The new creature elevates the soul—as the loadstone elevates the iron. A soul renewed by grace, is fit to ascend to the heavenly glory.
The excellency of the new creature consists in two things: The nobility and the immortality.
1. The nobility. The new creature fetches its pedigree from heaven; it is born of God. God counts none else of the royal blood. The new creature ennobles a man's spirit. He aspires after the favor of God, and looks no lower than a heavenly crown. The new creature raises one to honor. He excels the princes of the earth, Psalm 89:27, and is a joint heir with Christ.
2. The immortality. The new creature is begotten of the incorruptible seed of the Word, and never dies. It lasts as long as the soul, as long as heaven. God has laid out great cost for it and, if it perishes, He would lose all his cost. When Xerxes destroyed all the temples in Greece, he caused the temple of Diana to be preserved for its beautiful structure. The new creature is God's temple, adorned with all the graces, which He will not allow to be demolished. Riches take wings, king's crowns tumble in the dust. Nay, some of the graces may cease—faith and hope shall be no more. But the new creature abides forever! 1 John 2:27.
The misery of the unregenerate creature. Dying as he is. I may say so of him, as Christ said of Judas, Mark 14:21, "Far better for him if he had never been born!" Better to have been a toad, a serpent, anything—if not a new creature. The old sinner must go into old Tophet, Isaiah 30:33. Damned captives will have nothing to ease their torments—not one drop of honey in all their gall. In the sacrifice of jealousy, there was no oil put into it, Numbers 5. In hell, there is no oil of mercy put to the sufferings of the damned to soothe them.
Therefore, get out of the wild olive tree of nature. Labor to be new creatures—lest you curse yourselves at last! A sinful life, will cause a hopeless and despairing death.
QUESTION. What shall we do to be new creatures?
ANSWER 1. The preaching of the Word is the seed of which the new creature is formed. This is the trumpet which must make the dead in sin come out of their grave!
ANSWER 2. Pray earnestly for the new creature: "Lord, You have made me once—make me again! What shall I do with this old heart? It defiles everything it touches!" Urge God with His promise, Ezekiel 36:26, "A new heart also will I give you." Say, "Lord, I am as these dry bones—breathe a supernatural life of grace into me!" Ezekiel 37:10.
USE 4. Of thankfulness. Let such as are new creatures, stand upon Mount Gerazim, blessing and praising God. Ascribe all, to the riches of God's love; set the crown upon the head of free grace! God has done more for you—than if He had made you kings and queens! Though you have not so much of the world as others, you are happier than the greatest monarchs upon earth! And, I dare say, you would not change place with any of them. The Apostles seldom speak of the new creation—but they always join some thankful praises with it. 1 Peter 1:3, "Blessed be God, who, according to His abundant mercy, has begotten us again to a living hope." Colossians 1:12, "Giving thanks to the Father, who has made us fit for the inheritance in light." The new creature is a sign of election—a badge of adoption. What distinguishing love is this—that God should make any of us new creatures—when He has left the greatest part of the world to perish in their sins! Such as are objects of mercy should be trumpets of praise!
"Therefore, if any man is in Christ, he is a new creature; old things are passed away, behold all things are become new." 2 Corinthians 5:17
In this Scripture consists the essence and soul of religion. I note here two things:
First, that the true definition of a Christian is to be in Christ. "If any man is in Christ." He may be in the visible church—yet not in Christ. It is not to be baptized into Christ's name which makes a true Christian—but to be in Christ, that is, to be grafted into Him by faith. And if to be in Christ makes a Christian—then there are but few Christians. Many are in Christ nominally, not really; they are in Christ by profession, not by spiritual union. Are they in Christ—who do not know Him? Are they in Christ—who persecute those who are in Christ? Surely, such a holy head as Christ, will disclaim such spurious members.
Second, whoever is in Christ, is a new creature. For illustration, I shall show what a new creature is; and what kind of work it is.
What a new creature is. It is a second birth added to the first birth, John 3:3. It may be thus defined: it is a supernatural work of God's Spirit, renewing and transforming the heart into the divine likeness.
The efficient cause of the new creature, is the Holy Spirit; no angel or archangel is able to produce it. Who but God, can alter the hearts of men—and turn stones into flesh? If the new creature was not produced by the Holy Spirit—then the greatest glory in a man's conversion would belong to himself; but this glory God will not give to another. The turning of the will to God—is from God.
The instrumental cause by which the new creature is formed, is the Word of God. James 1:18, "He chose to give us birth through the word of truth." The Word is the seed—out of which springs the flower of the new creature.
The matter of which the new creature consists is the restoring of God's image lost by the fall.
QUESTION. But does God, in the new creature, give a new soul?
ANSWER. No, He does not bestow new faculties—but new qualities. As in the altering of a lute, the strings are not new—but the tune is mended; so, in the new creature, the substance of the soul is not new—but is now tuned by grace. The heart that before was proud—is now humble; the eyes that before were full of lust—are now full of tears. Here are new qualities infused.
What kind of work the new creature is. The new creature is a work of divine power; so much it imports, because it is a creation. The same power which raised Christ from the grave, goes to the production of the new creature, Ephesians 1:20. It is a work of greater power to produce the new creature—than to make a world. It is true, in respect to God, all things are equally possible to Him; but, as to our understanding, it requires a greater power to make a new creature than to make a world, for:
1. When God made the world He met with no opposition—but when God is about to make a new creature He meets with opposition. Satan opposes Him, and the heart opposes Him.
2. It cost God nothing to make the world—but to make the new creature costs Him something. Christ Himself was glad to become man. In making the world, it was but speaking a word; but, in making of the new creature, it cost Christ the shedding of His blood!
3. God made the world in six days—but He is carrying on the new creature in us all our lives long. The new creature is but begun here; it is not perfected or fully drawn in all its orient colors—until it comes to heaven.
The new creature is a work of free grace. There is nothing in us, to cause God to make us anew. By nature we are full of pollution and enmity—yet now God forms the new creature. Behold the banner of love displayed! The new creature may say, "By the grace of God I am what I am!" In the creation, we may see the strength of God's arm; in the new creature, we may see the working of God's heart. That God should consecrate any heart, and anoint it with grace, is an act of pure love! That He should pluck one out of the state of nature, and not another—must be resolved into sovereign grace. Matthew 11:26, "Even so, Father, for so it seemed good in Your sight." This will increase the saint's triumphs in heaven, that the lot of free grace should fall upon them—and not on others.
The new creature is a work of rare excellency. A natural man is a lump of dirt and sin mixed together. God loathes him! But upon the new creature is a spiritual glory, as if we should see a piece of clay, turned into a sparkling diamond! Song of Solomon 3:6, "Who is this that comes out of the wilderness, perfumed with myrrh and incense?" That is the natural man coming out of the wilderness of sin, perfumed with all the graces of the Spirit.
The new creature must be glorious, for it partakes of the divine nature, 2 Peter 1:4. A soul beautified with holiness is like the sky, bespangled with glittering stars; it is God's lesser heaven, Isaiah 57:15. In the incarnation, God made Himself in the image of man; in the new creation, man is made in the image of God. By our being creatures, we are the sons of Adam; by being new creatures we are the members of Christ. Reason makes one live the life of man—the new creature makes him live the life of God. A new creature excels the rational nature—and equals the angelic. It is excellent to hear of Christ's being crucified for us—but more excellent to have Christ formed in us!
Concerning the new creature, I shall lay down two positions.
POSITION 1. It is not in the power of a natural man to convert himself, because it is a new creation. As we cannot make ourselves creatures, so we cannot make ourselves new creatures.
QUESTION. But why does God command us to convert ourselves, if we have no power? Ezekiel 18:31, "Make yourselves a new heart and a new spirit."
ANSWER 1. We once had power. God gave us a stock of holiness—but we lost it. If a master gives his servant money to employ in his service, and he wastes and embezzles it, may not the master require his money of him? Though we have lost our power to obey—God has not lost His right to command.
ANSWER 2. Though men cannot convert themselves and make themselves new creatures—yet they may do more than they do. They may avoid temptations, they may read the Word. The same feet that carry them to a theater—will carry them to a sermon. They may implore divine grace. But they don't do what they are able to do; they put God to the trial, whether He will give saving grace.
ANSWER 3. God is not lacking to those who seek Him for grace. He is willing to put forth His helping hand. With His command there goes a promise, Ezekiel 18:31, "Make yourselves a new heart and a new spirit"; and there is a promise, Ezekiel 36:26, "A new heart also will I give you."
POSITION 2. When God converts a sinner, He does more than use a moral persuasion—for conversion is a new creation. Ephesians 4:24. The Pelagians talk much of free-will. They say, "The will of man is, by nature, asleep; and conversion is nothing but the awakening a sinner out of sleep, which is done by moral persuasion." But man is, by nature, dead in sin, Ephesians 2:1. And God must do more than awaken him. He must enliven him, before he is a new creature.
USE 1. Of terror to such as are not new creatures, such as are still growing upon the stock of old Adam, who continue in their sins and are resolved so to do. These are in the gall of bitterness and are the most miserable creatures that ever God made—except for the devils. These stand in the place where all God's arrows fly; these are the center where all God's curses meet. An unregenerate person is like one in debt—who is in fear of being arrested by death and carried prisoner to hell. Can that traitor be happy—who is fed by his prince in prison—only to be kept alive for execution? God feeds the wicked like prisoners. They are reserved for the day of wrath, 2 Peter 2:9. How should this frighten men out of their natural condition and make them restless until they are new creatures!
USE 2. Of trial as to whether we are new creatures or not. Our salvation depends upon it. I shall show you the counterfeits of the new creature; or that which seems to be the new creature—but is not.
1. Natural honesty, moral virtue, prudence, justice, liberality, temperance—these are not the new creature. These make a glorious show in the eye of the world—but differ as much from the new creature, as a stick differs from a star. Morality indeed is commendable, and it would be well if there were more of it. This our Savior loves, Mark 10:21, "Then Jesus beholding him, loved him." It was a love of compassion, not election. Morality is but nature at its best; it does not amount to grace. There is nothing of Christ in morality. That fruit is sour—which does not grow on the root of Christ. Moral actions are done out of a vain-glorious motive, not any respect to God's glory. The Apostle calls the heathen magistrates unjust, 1 Corinthians 6:1. While they were doing justice in their civil courts—they were unjust in God's court. Their virtues became vices—because faith was lacking; and they did all to raise trophies for their own praise and fame. Morality is but the wild olive tree of nature; it does not amount to grace.
Heat water to the highest degree—and you still cannot make wine out of it; it is water still. Just so, let morality be raised to the highest, it is nature still; it is but old Adam put in a better dress. I may say to a moral man, "yet lack you one thing," Mark 10:21. Moral virtue may exist with the hatred of godliness. A moral man hates true holiness—as much as he does vice! The Stoics were moralists and had sublime notions about virtue—yet were the deadliest enemies Paul had, Acts 17:18. Morality is but a counterfeit jewel—not the new creation. "I tell you the truth, no one can see the kingdom of God unless he is born again." John 3:3. "You must be born again." John 3:7.
2. Religious education is not the new creature. Education greatly cultivates and refines nature. Education is a good wall to plant the vine of grace against—but it is not grace. King Jehoash was good as long as his uncle Jehoiada lived—but when Jehoiada died, all Jehoash's religion was buried in his uncle's grave! "Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him." 2 Kings 12:2. Have we not seen many who have been trained up religiously under their parents, and were very hopeful—yet these fair blossoms of hope have been blown off—and they have lived to be a shame to their parents!
3. A form of godliness is not the new creature. Every bird which has fine feathers, does not have sweet flesh. All who shine with the golden feathers of profession, are not saints. 2 Timothy 3:5, "Having a form of godliness—but denying the power." What is a lifeless form? Formality is the ape of piety! Formalists may perform all the external parts of religion—they may pray, fast and give alms. Whatever duties a believer does in sincerity—the same may a formalist do in hypocrisy. How devout were the Pharisees! How humble was Ahab! What a reformer was Jehu! Yet this was but a formal show of religion! Daedalus, by art, made images to move by themselves, insomuch that people thought they were living. Formalists so counterfeit and play at devotion—that others think they are living saints. They are religious charlatans!
4. Every change of opinion does not amount to the new creature. Man may change from error to truth—yet be no new creature. Here is a change in the head—but not in the heart. One may be orthodox in his judgment, yet not cordially embrace the gospel. He may be no papist—yet no true believer. He who is changed only in opinion, is but almost a Christian, and shall be but almost saved—yet fully damned!
5. Every sudden passion or stirring of the affections, is not the new creature. There may be affections of sorrow. Some, upon reading the history of Christ's passion, may be ready to weep—but it is only a natural sentimentality and tenderness, which relents at any tragic sight.
Affections of desire may be stirred. John 6:34, "Lord, evermore give us this bread!" But these same people basely deserted Christ and no longer followed Him, verse 66. Many desire heaven—but will not come up to the price!
Affections of joy may be stirred. In the parable of the soils, the second sort of hearers are said to receive the word with joy, Matthew 13:20. What was this but to have the affections moved with delight in hearing! Yet, that this did not amount to the new creature is plain, first, because those hearers are said to have no root. Second, because they fell away, verse 21. King Herod heard John the Baptist gladly; he was much affected with John's preaching. Where then was the defect? Why was not Herod a new creature? The reason was, because Herod was not reformed by the Baptist's preaching. His affections were moved—but his sin was not removed! Many have sweet motions of heart, and seem to be much affected with the Word—but their love to sin is stronger than their love to the Word! Therefore, all their good affections prove abortive and come to nothing.
6. One may have trouble for sin—yet not be a new creature. Trouble of spirit may appear while God's judgments lie upon men. When these are removed, their trouble ceases. Psalm 78:34, 36, 37, "When He killed some of them, the rest began to seek Him; they repented and searched for God. But they deceived Him with their mouths, they lied to Him with their tongues, their hearts were insincere toward Him, and they were unfaithful to His covenant." Metal that melts in a furnace, when taken out of the furnace will return to its former hardness. Many in time of sickness seem to be like melted metal. What weeping and wringing of hands! Do not these look like new creatures? But as soon as they recover—they are as bad as ever! Their pangs leave them—and it never comes to a new birth.
7. A man may have some actings of the Spirit—yet not be a new creature. The Apostle supposes a case that one might be made partaker of the Holy Spirit yet fall away, Hebrews 6:4. A man may have some slight transient work of the Spirit—but it does not go to the root. He may have the common gifts of the Spirit—but not the special grace. He may have the Spirit to convince him—but not to convert him. The light he has, is like a winter sun which has little or no influence. It does not make him more holy; he has the motions of the Spirit—but walks after the flesh.
8. Every abstaining from sin, is not the new creature.
First, this abstaining may be from restraining grace—not renewing grace—as God withheld Laban from hurting Jacob, Genesis 31:24. The Lord may restrain men from sin—by the terror of a natural conscience. Conscience stands as the angel with a drawn sword, and says, "Don't commit this evil." Men may be frightened from sin—but not divorced from sin!
Second, men may abstain from sin for awhile—and then return to it again; as Saul left off pursuing David for some time—and then hunted him again. This is like a man that holds his breath under water, and then takes a breath again. Jeremiah 34:15-16, "Recently you repented and did what is right in my sight. But now you have turned around and profaned my name."
Third, men may leave gross sins—and yet live in more spiritual sins. They may leave drunkenness, and live in pride. They may leave immorality, and live in malice. The Pharisee boasted that he was no adulterer—but he could not say that he was not proud or superstitious. Here he left gross sin—and lived in spiritual sins!
Fourth, men may leave sin partially, abstain from some sin—not all. They feed some sin in a corner. Herod left many sins—but one sin he lived in, namely, incest. All this does not amount to the new creature.
I shall show you wherein the essence of the new creature consists.
First, in GENERAL. To the constituting of the new creature, there must be a great change wrought. He who is a new creature is not the same man he was. He is of another spirit. Numbers 14:24, "My servant Caleb, because he had another spirit." When the harlot Lais came to one of her old acquaintances after he was converted, and tempted him to sin, he said, "I am not the same man!" When one becomes a new creature, there is such a visible change, that all may see it. Therefore, it is called a change "from darkness to light," Acts 26:18. Paul, a persecutor, when converted, was so altered that all who saw him were amazed at at him, and could scarcely believe that he was the same person, Acts 9:21. It was as if another soul had lived in the same body! Mary Magdalene, an unchaste sinner, when once savingly wrought upon—what a penitent creature she became! Her eyes once were enticements to lust—she now uses them to wash Christ's feet with her tears. The hair which she was so proud of and which was a net to entangle her lovers—she now she now uses it to wipe Christ's feet with.
Thus the new creature makes a visible change. Such as are the same as they were—as vain and proud as ever—there is no new creature to be seen; for then a mighty change would appear. 1 Corinthians 6:11, "And such were some of you—but you are washed—but you are sanctified."
But every change does not evidence the new creature. There is a change from one extreme to another, from a prodigal—to an usurer, from a Turk—to a Papist. This is as if one should recover from one disease—and die of another! There is an outward change, which is like the washing of a swine. Ahab was much changed to outward view, when he "tore his clothes, and put on sackcloth," 1 Kings 21:27, insomuch that God stood and wondered at him, "See how Ahab humbles himself!" Yet, for all this, he was but a hypocrite.
QUESTION. What change, then, is that which is requisite in the new creature?
ANSWER. It is an inward change—a change of heart. Though the heart is not newly made—it is newly molded. Jeremiah 4:14, "Oh, Jerusalem, wash your heart!" Ahab's clothes were rent—but not his heart! The outward change will do no good, without the inward change. What will become of those, then—who have not so much as an outward change? Thus you see in general that, in the production of the new creature, there must be a change.
Second, and more PARTICULARLY, the change in the new creature consists in two things, and they are both set down in the text: "old things are passed away; behold all things are become new."
The first trial of the new creature is this: "Old things are passed away." Old pride, old ignorance, old malice; the old house must be pulled down, before you can set up a new one.
OBJECTION. But if all old things must pass away—then there are no new creatures. Who can be quite freed from sin? Does not Paul complain of a body of death?
ANSWER. We must know that the change wrought in the new creature, though it is a thorough change—yet it is not a perfect change. Sin will remain. As there is a principle of grace—so there is a principle of corruption. Like wine and water mixed, there is in the regenerate, flesh as well as spirit. Here a question arises.
QUESTION. If sin in the regenerate is not quite done away—then how far must one put off the old man, that he may be a new creature?
ANSWER 1. There must be a GRIEVING for the remains of corruption. Romans 7:24, "O wretched man that I am, who shall deliver me from this body of death!" Paul did not cry out of his sufferings, his being beaten with rods, shipwrecked, stoned; but, like the bird of paradise, he bemoaned himself for sin! In the new creature, there must be a daily mourning for the indwelling presence of corruption. A child of God does not wear sin as a gold chain—but as a fetter.
ANSWER 2. In the new creature, there must be a DETESTATION of old things—as one would detest a garment in which is the plague. It is not enough to be angry with sin—but we must hate it. Psalm 119:163, "I hate and abhor lying." Hatred is the highest degree of enmity, and we must hate sin not only for its hurtful effect—but its loathsome nature, as one hates a toad for its poisonous quality.
ANSWER 3. In the new creature, there is an OPPOSITION against all old things. A Christian not only complains of sin—but fights against it, Galatians 5:17.
But may not a natural man oppose sin?
Yes—but there is a great difference between his opposing sin—and the new creature's opposing it.
First, there is a difference in the MANNER of opposition.
The natural man opposes sin only for the shame of it—as it eclipses his reputation; but the new creature opposes sin for the filth of it. It is the spirit of mischief; it is like rust to gold, or as a stain to beauty.
The natural man does not oppose all sin. He does not oppose inward sins. He fights against such sins as are against the light of a natural conscience—but not against heart-sins, such as the first risings of vain thoughts, the stirrings of anger and lust, and the venom and impurity of his nature.
He does not oppose gospel sins: pride, unbelief, hardness of heart, spiritual barrenness. He is not troubled that he can love God no more.
He does not oppose complexion-sins, such sins as the bias of his heart carries him more strongly to—such as lust or avarice. He says of his constitution-sins, as Naaman, 2 Kings 5:18, "In this thing, may the Lord pardon your servant." But the new creature opposes all kinds of sin, as he who hates a serpent hates all kinds of serpents. Psalm 119:104, "I hate every false way."
Second, there is difference between the natural man's opposing sin and the new creature's opposing sin—in regard to the MOTIVES. A natural man opposes sin from carnal motives—to stop the mouth of conscience, and to prevent hell. But the new creature opposes sin upon more noble motives—out of love to God, and fear of dishonoring the gospel.
ANSWER 4. In the new creature, there is a MORTIFYING of old corrupt lusts. Galatians 5:24, "Those who are Christ's, have crucified the flesh." The new creature is said to be dead indeed unto sin, Romans 6:11. He is dead as to the love of sin—that it does not captivate. He is dead as to the power of sin—that it does not command. The new creature is continually crucifying sin. Some limb of the old Adam drops off every day. Though sin does not die perfectly, it dies daily. A gracious soul thinks he can never kill sin enough. He deals with sin as Joab did with Absalom, 2 Samuel 18:14, "He took three darts in his hand and thrust them through the heart of Absalom." So, with the three darts—faith, prayer, and repentance—a Christian thrusts through the body of sin! He never thinks this Absalom is enough dead!
Try yourself, then, and see if you have this first sign of the new creature, "old things are passed away." There is a grieving for sin, a detesting of it, an opposing of it, and a mortifying of it. This is the passing away of old things, though not in a legal sense—yet in an evangelical sense; and, though it is not to satisfaction—yet it is to acceptance.
The second trial of the new creature is this: "All things are become new." The new creature is new all over. Grace, though it is but in part—yet it is in every part. By nature, every branch of the soul is defiled with sin—as every part of wormwood is bitter. So it is in regeneration: every part of the soul is replenished with grace; therefore, grace is called the new man, Ephesians 4:24. Not a new eye or a new tongue—but a new man; there are new dispositions, new principles, new aims, "all things are become new!"
In the new creature, there is a new UNDERSTANDING, Ephesians 4:23, "Be renewed in the spirit of your mind." The first thing an artist draws in a portrait, is the eye. When God newly draws us and makes us new creatures, the first thing He draws in our souls is a new eye. The new creature is enlightened to see that which he never saw before.
He knows Christ after another manner. An unconverted man, by the light of common grace, may believe Christ to be the Son of God; but the new creature knows Christ after another manner—so as to esteem Him above all, to adore Him, to touch Him by faith, to fetch a healing virtue from Him.
The new creature knows himself better than he did. When the sun shines into a room—it reveals all the dust and cobwebs in it. Just so, when the light of the Spirit shines into the heart—it reveals that corruption which before lay hidden; it shows a man his own vileness and nothingness. Job 40:4, "Behold, I am vile!" A wicked man, blinded with self-love, admires himself—like Narcissus who, seeing his own reflection in the water, fell in love with it. Saving knowledge works self-abasement. "Lord, You are in heaven, and I am in hell," said a martyr. Has this day-star of knowledge shined on our mind?
The new creature is renewed in his CONSCIENCE. The conscience of a natural man is either blind, dumb, or seared; but conscience in the new creature is renewed. Let us examine—does conscience check for sin? The least hair makes the eye weep, and the least sin makes conscience smite. How did David's heart smite him for cutting off the lap of Saul's garment! A good conscience is a star to guide, a register to record, a judge to determine, and a witness to accuse or excuse. If conscience does all these office right—then it is a renewed conscience, and speaks peace.
In the new creature, the WILL is renewed. The will, having a new bias of grace put into it, is strongly carried to good. The will of a natural man opposes God. When the wind goes one way and the tide another—then there is a storm. So it is when God's will goes one way and ours another. But when our will goes with God's, as the wind with the tide—then there is a sweet calm of peace in the soul. The sanctified will answers to God's will as the echo to the voice. Psalm 27:8, "When You said, seek you My face, my heart said unto You, Your face, Lord will I seek." And the will, being renewed, carries all the affections along with it.
The new creature has a new LIFE. Grace alters a man's walk. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. "So that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God." Colossians 1:10. Before he walked proudly—now he walks humbly. Before he walked loosely—now he walks holily. He makes the Word his rule, and Christ's life his pattern. A ship can be sailing eastward—but, if there comes a gale of wind, it blows it westward. So, before a man sailed hell-ward and, all of a sudden, the Spirit of God comes upon him and blows him heavenward. Here is a new life. It was a speech of Oecolampadius, "I would not speak nor do anything that I thought Jesus Christ would not approve of, if He were here physically present." Where there is circumcision of heart, there is circumspection of life. If we find that all things are become new—then we are new creatures and shall go to the new Jerusalem when we die.
USE 3. Of exhortation. Labor to be new creatures; nothing else will avail us. Galatians 6:15, "Neither circumcision avails anything, nor uncircurncision—but a new creature." We are for new things. We love new fashions—why not new hearts? But people are full of prejudices against the new creature.
OBJECTION 1. If we are new creatures, there must be so much strictness in religion, so much praying and watching—this discourages us.
ANSWER 1. Is there anything excellent to be obtained, without labor? What pain is taken in searching for a vein of silver or seeking for pearls? Men cannot have the world without labor—would they have eternal salvation without labor?
ANSWER 2. The labor in true religion, bears no proportion with the reward. What are a few tears shed, compared to an eternal weight of glory? The soldier is content to wrestle with difficulties and undergo a bloody fight for a glorious victory. In all labor for heaven, there is profit. It is like a man who digs in a golden mine—and carries away all the gold!
ANSWER 3. Men take more pains to go to hell. What pains does an ambitious man take to climb to the pinnacle of honor? Tullia rode over the dead body of her father, to be made queen. How does the covetous man tire himself, and break his sleep and his peace—to get the world? Thus, some men take more pains in the service of sin—than others do in pursuit of holiness. Men talk of pains in religion—but, when God's Spirit comes into a person—He turns labor into delight. It was Paul's heaven to serve God, Romans 7:22. The ways of wisdom are ways of pleasantness, Proverbs 3:17. It is like walking among beds of spices—which cast forth a sweet perfume.
OBJECTION 2. But if we leave our old company and become new creatures—we shall be exposed to many reproaches.
ANSWER. Who are those who speak evil of religion—but such as are evil? Besides, is it not better that men reproach us for being godly—than that God damn us for being wicked? Matthew 5:11, "Blessed are you when men shall revile you." Stars are never the less glorious though they have ugly names given them like "the bear" and "the dragon." A saint's reproaches are like a soldier's scars, honorable. 1 Peter 4:14, "If you are reproached for the name of Christ, the Spirit of God and of glory rests upon you." While men clip your reputation to make it weigh lighter—they make your crown heavier.
Having answered these objections, I come now to resume the exhortation. I shall give some MOTIVES to labor above all things, to be new creatures.
1. In this true Christianity consists. It is not baptism which makes a Christian; many professors are no better than baptized heathens! The essential part of religion lies in the new creature. Romans 2:29, "Circumcision is that of the heart." Everything has a name from the better part. We call a man a reasonable creature because of his soul, which is the more noble part; so one is called a Christian because he acts from a principle of the new creature, which the carnal man does not.
2. It is the new creature, which fits us for communion with God. We cannot converse with God until then. Birds cannot converse with men—unless they have a rational nature put into them. Nor can men converse with God—unless, being made new creatures, they partake of the divine nature. Communion with God is a mystery to most. Everyone who hangs around the court, does not speak with the king. All who meddle with holy duties and, as it were, hang about the court of heaven do not have communion with God. It is only the new creature who enjoys God's presence in ordinances, and sweetly converses with Him as a child with a Father.
The NECESSITY of being new creatures.
1. Until then, we are odious to God. Zechariah 11:8, "My soul loathed them." To God, an unrepentant sinner is worse than a toad. A toad has no poison, but what God has put into it; but a sinner has that which the devil has put into him. Acts 5:3, "Why has Satan filled your heart to lie?" A wicked man is possessed with an evil spirit. One man is possessed with the devil of pride, another with the devil of malice. To be possessed with the devil, must make a person odious to God! Thus he remains, until he becomes a new creature.
2. Until we are new creatures, our duties are not accepted with God. They are but wild grapes. God accepts no man—except where He sees His own image. The new creature is called the renewing of God's image, Ephesians 4:24. When they brought Tamarlane a pot of gold, he asked what stamp it had on it; and, when he saw the Roman stamp on it, he refused it. Just so, if God does not see His own stamp and image on the soul—He rejects the most splendid religious services.
Duties of religion are not accepted without the new creature, because there is that lacking, which makes them a sweet savor to God. The holy oil for the tabernacle was to be made of several spices and ingredients, Exodus 30:23. Now, if any of these spices had been left out, it would not have been pleasing to God. The unregenerate man leaves out the chief spice in his duties, and that is faith. Hebrews 11:6, "Without faith it is impossible to please God." Faith lays hold on Christ—and so is accepted.
Such as are not new creatures—but grow upon the stock of old Adam, get no benefit by ordinances. They are to them as medicine in a dead man's mouth—they lose their virtue! Nay, not only do ordinances do them no good—but they hurt them. It would be sad if all a man ate, would turn to poison. The word preached is a savor of death; it is not healing—but hardening to them. Nay, Christ Himself is a rock of offense to them, 1 Peter 2:8. The wicked stumble at a Savior—and suck death from the tree of life!
Without being new creatures, we cannot arrive at heaven. Revelation 21:27, "Nothing impure will ever enter it." Heaven is not like Noah's ark, which received clean and unclean. A sinner is compared to swine, 2 Peter 2:22. Shall a swinish creature tread upon the golden pavement of heaven! Indeed, the frogs came into king Pharaoh's court; but in heaven there is no entertainment for such vermin. It is only the new creature which qualifies us for glory. This consecrates the heart, and only the pure in heart shall see God. The new creature elevates the soul—as the loadstone elevates the iron. A soul renewed by grace, is fit to ascend to the heavenly glory.
The excellency of the new creature consists in two things: The nobility and the immortality.
1. The nobility. The new creature fetches its pedigree from heaven; it is born of God. God counts none else of the royal blood. The new creature ennobles a man's spirit. He aspires after the favor of God, and looks no lower than a heavenly crown. The new creature raises one to honor. He excels the princes of the earth, Psalm 89:27, and is a joint heir with Christ.
2. The immortality. The new creature is begotten of the incorruptible seed of the Word, and never dies. It lasts as long as the soul, as long as heaven. God has laid out great cost for it and, if it perishes, He would lose all his cost. When Xerxes destroyed all the temples in Greece, he caused the temple of Diana to be preserved for its beautiful structure. The new creature is God's temple, adorned with all the graces, which He will not allow to be demolished. Riches take wings, king's crowns tumble in the dust. Nay, some of the graces may cease—faith and hope shall be no more. But the new creature abides forever! 1 John 2:27.
The misery of the unregenerate creature. Dying as he is. I may say so of him, as Christ said of Judas, Mark 14:21, "Far better for him if he had never been born!" Better to have been a toad, a serpent, anything—if not a new creature. The old sinner must go into old Tophet, Isaiah 30:33. Damned captives will have nothing to ease their torments—not one drop of honey in all their gall. In the sacrifice of jealousy, there was no oil put into it, Numbers 5. In hell, there is no oil of mercy put to the sufferings of the damned to soothe them.
Therefore, get out of the wild olive tree of nature. Labor to be new creatures—lest you curse yourselves at last! A sinful life, will cause a hopeless and despairing death.
QUESTION. What shall we do to be new creatures?
ANSWER 1. The preaching of the Word is the seed of which the new creature is formed. This is the trumpet which must make the dead in sin come out of their grave!
ANSWER 2. Pray earnestly for the new creature: "Lord, You have made me once—make me again! What shall I do with this old heart? It defiles everything it touches!" Urge God with His promise, Ezekiel 36:26, "A new heart also will I give you." Say, "Lord, I am as these dry bones—breathe a supernatural life of grace into me!" Ezekiel 37:10.
USE 4. Of thankfulness. Let such as are new creatures, stand upon Mount Gerazim, blessing and praising God. Ascribe all, to the riches of God's love; set the crown upon the head of free grace! God has done more for you—than if He had made you kings and queens! Though you have not so much of the world as others, you are happier than the greatest monarchs upon earth! And, I dare say, you would not change place with any of them. The Apostles seldom speak of the new creation—but they always join some thankful praises with it. 1 Peter 1:3, "Blessed be God, who, according to His abundant mercy, has begotten us again to a living hope." Colossians 1:12, "Giving thanks to the Father, who has made us fit for the inheritance in light." The new creature is a sign of election—a badge of adoption. What distinguishing love is this—that God should make any of us new creatures—when He has left the greatest part of the world to perish in their sins! Such as are objects of mercy should be trumpets of praise!
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