047. Chapter 42: The Life of Faith in Reference to the Promises
------------ CHAPTER FORTY-TWO ------------ The Life of Faith in Reference to the Promises
Some years ago this material was the substance of a letter to a godly merchant in the New Netherlands. It has subsequently been enlarged, has been printed several times, and is now appended to this work.
All felicity, full satisfaction, and enduring joy of man consists in having communion with God -- such was Adam’s life prior to the fall. After the fall, man’s understanding has been darkened; he has become a stranger to the life of God, is deprived of the glory of God, and thus travels upon the broad way to destruction. In His goodness God has revealed a way by which a condemnable sinner can be reconciled with, and enjoy God, this being his felicity, satisfaction, and joy. In this life, this is but in principle, but after death and the general resurrection of the dead, this will be enjoyed in perfection in the third heaven -- in the paradise of God. The Lord Jesus Christ is this way, being the one, eternal, living, and only wise God and the eternal Son of the eternal Father. He has assumed our own human nature out of the holy Virgin Mary and has united it to Himself in singleness of person. He is thus true and eternal God, and a perfectly holy man. He was ordained by the Father in the eternal Counsel of Peace -- or in the eternal covenant of redemption -- to be Surety and Savior. In having given Himself to that end, He as Surety has removed all the sins of all the elect and taken them upon Himself. By His suffering and death He satisfied the justice of God, thereby reconciling the elect with God. Furthermore, by His obedience in fulfilling the law, He has merited a perfect righteousness for them. He is “the way, the truth, and the life,” and no man comes unto the Father, but by Him (John 14:6). Salvation is in none other, and He can save to the uttermost all those who come to God by Him.
God causes this Savior and Surety, being the only way unto salvation, to be proclaimed in various places in the world by means of the gospel, that is, good news. He makes it known to men and calls them; He urges everyone to desire this salvation -- and for the obtaining of it, to receive this Savior as their Surety, and surrender to Him in order to be led by Him unto salvation. Is not a person wicked who insists on remaining in his wretched condition; who despises the salvation, eternal bliss, and joy in the perfect enjoyment of communion with God; who despises God, rejects the Surety, disdainfully rejects all friendly invitations, and thus goes lost forever -- is he not frightfully wicked? On the contrary, is not he blessed who is acquainted with the necessity of, the full salvation in, and the friendly invitation to come to this Surety, Jesus Christ? Is not he blessed who delights in this salvation, desires this way, and becomes a partaker of it in this way? A Serious Exhortation to the Unconverted to Consider Their State and Repent
Apply this now to yourself. If you are unconverted, you are as yet without Christ, without God, without the promises, and without hope unto salvation -- that is, if you remain and die as such. Would that for once you would conduct yourself wisely, and that it would please the Lord to convert you, give you faith, and lead you unto salvation.
First, reflect with composure upon your blindness. However, how will one convince him who is born blind that he is blind, since he does not know what it is to see? You know in a natural sense that there is a God. However, do you know Him? Do you continually think upon Him as the lofty, omnipresent, omnipotent, omniscient, holy, and righteous God? Do you know what it means to behold God’s face in righteousness? Are you acquainted with what a preciousness there is in being reconciled with God by this Surety, and how delightful it is when God reveals Himself to the soul, fills the soul with His love, and when the Lord Jesus kisses the soul with the kisses of His mouth? Are you acquainted with the satisfaction and joy the soul experiences in the union with and the enjoyment of God, and how the soul is warmed and set aflame with love toward God when she is irradiated by His love? Do you know of that pure, holy, liberated, contented, delightful, and satisfied state of soul which flows forth out of this blessed communion with God as a reconciled Father in Christ? You may respond: “I understand the words and am acquainted with this matter in the natural realm; but I cannot imagine what the spiritual motions of the soul and God’s manifestations to the soul are. I am blind in this respect, and therefore I also can not desire it. However, I do know this: I wish to be satisfied and joyful, but I have no knowledge of anything other than in the things of the world. It does not grieve me that I miss God and have no desire to have God as my portion; I do not know Him.”
Secondly, are you not sinful within and without? Do you not live in all manner of sin of which nature teaches you that they are sin? Are not the lust of the eyes, the lust of the flesh, and the pride of life attractive and delightful to you? Do you not find your life in them? Do not all of these set the faculties of your soul and the members of your body in motion in order to attain, enjoy, practice, find delight in, and satisfy yourself with them? Is not God outside your heart? Are not harm and shame the only things which bridle your lusts? What is your response to all this?
What is your opinion? Can the holy God be pleased with such a vile and abominable sinner as you are? Can God, the righteous Judge of all the earth, do anything else but do right? Is not His judgment according to truth and has He not said, “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Galatians 3:10)? Oh, if you would but perceive what the word cursed expresses as applied to yourself! It is to be despised, scorned, and rejected by God. It means to be deprived of all grace, help, comfort, and hope; it means to be without refuge and shelter. It is an unbearable and dreadful terror; it is a trembling and anxiety resulting from being filled with the wrath of God -- all of this without any relief and rest. It means to be eternally cast away from God in the pool of damnation; that is, into the eternal fire where there is nothing but weeping and gnashing of teeth and where the smoke of torment arises to all eternity. All of this will be accompanied by the most horrifying despair, since all hope for the future will be totally cut off. Behold, this is your condition, this you are worthy of, and this will come upon you if you do not make haste to flee to that Surety we have held before you.
First, do not deceive yourself by thinking, “God is gracious and merciful; therein is my hope.” Man, awake from the stupor imposed upon you by the devil and your darkened understanding! Are there not any people damned, and do not the majority of mankind go lost (Matthew 7:1-29)? Where then is your imaginary mercy of God? It would not be an act of God’s mercy if the righteous Judge would forgive sins without punishing them to the full. Such mercy would be despised in worldly judges. Rather, God’s mercy consists in the gift of a Surety in whom He fully punishes the sins of believers, in granting a person faith in this Surety, and in regenerating, sanctifying, and leading such a person in that way to eternal felicity. Do you now perceive that your hope upon mercy is false, and that you would deceive yourself, since your hope is without foundation?
Secondly, also do not deceive yourself by thinking as follows: “If I believe that Christ has died for us, and if I do my best, repent, and endeavor to live a godly life; and if I pray that God would be gracious to me, I have a good hope that I shall be saved.” This is the widest pathway to destruction, for all this is erroneous. Christ did not die for all men; He died for His elect only, to whom He gives true faith, the nature of which we shall soon discuss. What is the best that you can do, you who are blind and dead in sin? And you who are void of the principle of spiritual life, what repentance can proceed from you? Your feigned conversion and godliness is but a work of nature, consisting in abstinence from blatant evil and the performance of civil good; however, this is not conversion and godliness. The latter is a principle of spiritual life which proceeds from the soul’s union with God in Christ, which manifests itself in spiritual deeds wrought in the soul by the almighty power of God.
Thirdly, also do not deceive yourself by thinking that you are converted simply because you have experienced sorrow, have been moved emotionally, have been terrified, believe that Christ is your Savior, and pray for the forgiveness of sins. Many have done this who are now already in hell. True sorrow, faith, and prayer are hidden matters for the unconverted; their focus is only on the natural. Those who are in the flesh cannot please God.
You are thus entirely destitute; you are blind, dead in sins, condemnable, and all the foundations of your hope are nothing but deceit.
What now? There is yet hope for you, that is, if you but desire to be saved in the way which I shall propose to you. There is no counsel for those who are insensitive about their wretched condition, who will not hear of either of hell or heaven, and have neither desire nor fear. But poor man, awake! for you are at the very edge of hell -- and behold, you are falling into it. Awake, awake, before it is too late! If not, then with horror we must see you sink away into eternal damnation. An Exhortation to Concerned Souls
However, if there may be some concern and desire to be delivered from hell and to enjoy salvation eternally, give heed, and let such divine counsel be agreeable to you. The righteous and good God has given His Son Jesus Christ -- who is God and man -- as Surety, who, by His suffering and death, has accomplished eternal reconciliation and redemption, and by His holy obedience has merited a perfect righteousness. As His servant, I offer this Surety to you in His Name -- yes, you who read or hear this read, the God of heaven calls you to receive this Surety freely as your ransom and righteousness. This Jesus, who is good and true, invites you in a most friendly manner to receive Him and to surrender yourself fully to Him, assuring you that upon coming He will not cast you out, but will most certainly take you to Himself into eternal felicity. Should you not listen to such a God who calls, and to such a Jesus who extends such a friendly invitation? Shall this not move your heart? Do such offers then have no attraction for you? Shall eternal felicity and deliverance from hell not be matters of concern for you? How I wish that the Lord would illuminate your understanding, incline your will, and stir up all your affections to receive that Surety, to enter into that great covenant of grace and be saved! May the Lord Himself draw you powerfully and translate you out of yourself into Christ Jesus. May He grant you faith, regenerate you, grant you life in union with Christ, and may He also cause you to grow and increase in this life -- for it is God who works in you both to will and to do.
First, to that end it is indeed necessary that you are acquainted with and perceive your wretched state, your wicked heart and previous sins, as well as the corruptions which continually manifest themselves. Do not yield to a sense of hopelessness, however, nor become discouraged, for the way unto life is not by way of a new covenant of works, but by the covenant of grace in which everything is given without price -- the atonement of Christ being the only foundation -- and all things are given to the praise of the glorious grace of God.
Secondly, one must not focus upon his corruptions for long periods of time in order thereby to sink even deeper into his misery and to be more brokenhearted; as if being more brokenhearted prior to conversion would make one more acceptable before God; as if it were a condition upon which you could, and without which you could not come to Christ; as if it were the basis for our liberty to receive Christ. Rather, broken-heartedness is only necessary to cause you to go out of yourself and to take refuge with Jesus. If this is brought about by sorrow over your sinful state, it makes no difference whether your sorrow and broken-heartedness are great or small. Their only purpose is to drive you, while yet unconverted, out to Jesus.
Thirdly, the reception of Christ by faith as one’s ransom and righteousness seldom occurs without fits and starts. A repentant sinner sees and perceives, to a greater or lesser degree, his wretchedness. Even if he cannot reflect upon his deeds as such, there are indeed perceptions -- albeit they are but faint -- of the righteousness of God, which time and again hinder him, nearly causing him to lose courage. He knows Jesus as Surety and as the only way to obtain reconciliation and salvation; he knows what troubles him and what it is that drives him. Since he is and remains a great sinner, he is sometimes so in the dark as to whether he may come. Yet, he cannot find deliverance anywhere else and he thus turns to this way, hoping that the Lord will permit Himself to be entreated and to grant him Christ. At times he may have more light and perceive the offer, the calling, and the invitation; and this gives him liberty. Various spiritual motions intermingle here. At one time he turns to Jesus as one standing from afar, not being able to speak a word; he stands perplexed and at times a tear trickles down. At another time the soul is filled with yearning, saying, “Oh, that I could find Him and receive Him!” Then again she waits upon the Lord to give her some light, inner stirring, ability to approach, and some liberty; or the soul is able to persevere in prayer, weeping, and supplication in order to have Jesus as her portion. Then there are times when the soul has liberty to surrender herself to Jesus. She makes known to Him her desire and the uprightness of her intent, and she gives her heart to Him, albeit that she is yet concerned as to whether the Lord Jesus will be willing to receive it. At other times she believes the offer of grace with more clarity and she receives Him in all His fullness as He freely offers all this to her. There are many inner fluctuations between light and darkness, hope and discouragement, faith and unbelief, and temptation and holiness. By way of such fluctuations the soul becomes more and more acquainted with Jesus. Jesus is no longer unknown to her. There comes a grounded hope in her heart and at times there are some assurances. These quickly vanish, however; and while wrestling, she learns more and more to rely upon Jesus and to entrust her soul to Him.
Fourthly, it is during this strife and these exercises of faith that the Lord changes and regenerates the heart, and grants spiritual life to it. This life abhors the former life of sin, and has a desire, yearning, and love for holiness. And although spiritual life is, as yet, feeble and tender and corruption still is strong, it nevertheless does not die; instead, it surfaces time and again, and in the continual battle between the flesh and the spirit it becomes stronger and stronger.
Believers Cannot Make Progress in Their Own Strength A believer, a converted person, who now desires to increase in this life must carefully guard against any notions about his own strength. Instead, he must habitually endeavor to discern his impotence, for then he will be more dependent upon the Lord in every deed. He will then gratefully acknowledge every good thought, be kept from much falling into sin, avoid many temptations, and be steadfast in the ways of the Lord. To that end it is necessary that one give attention to what God says about man in that respect. God says:
(1) That man is dead in sins. What can a dead person contribute to his own regeneration?
(2) That man is so blind that he “receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). What can a man do and how can he perform anything of which he neither understands what it is nor how it ought to be?
(3) That man is so wicked that he will not come to Christ, will not permit Christ to gather him in, has no desire after the knowledge of the ways of the Lord, and that every imagination of the thoughts of his heart is only evil continually. What can be expected of such a man other than wickedness? Can such a man do anything that is good?
(4) That man is absolutely incapable of performing anything that is spiritual. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Romans 8:7). It is as impossible for man to do good as it is for a leopard to change his spots. God says that it is He rather than man who transforms someone into a sheep of Christ.
(5) That only He removes the stony heart and gives a new heart of flesh, causing man to walk in the statutes of the Lord and to keep and do His judgments. An unconverted person can thus not do anything that is spiritual. Therefore, he who has received spiritual life does not have this of himself, but from God.
Yes, once God has converted someone, he still needs the preceding, supporting, and finishing influence of the Holy Spirit, for the Lord Jesus says to His disciples (already having been born again), “Without Me ye can do nothing.” Paul says to believers, “It is God which worketh in you both to will and to do.” Meditate frequently upon this and similar texts; consider them, while lifting the heart to God, to be declarations and pronouncements of the God of truth, and say, “God says this concerning me; thus, this is how I am.” This must be lively within the heart, and in this frame one must do everything; in all things be dependent on the Lord, and give thanks to the Lord for every good inclination.
Furthermore, take note of your heart and deeds and observe: (1) How impotent you are to do anything aright -- to do it by faith, in union with Christ as one’s life and strength.
You are impotent to comply with the law as being the will of God -- incapable of doing so out of pure love, to the honor of God, and without inclination toward a seeking of self.
(2) Consider how the heart is repulsed by that which is spiritual, how difficult and troublesome it is for the unregenerate old nature to live in the presence of and continual communion with God, and how inclined it is to the world. It seems as if the old nature is naturally inclined to rest and delight in these thoughts. This is an indication that the old nature is here in its element and that spiritual life is thus supernatural, having been wrought, not by them, but by an almighty power.
(3) Take notice of the innumerable multitude of sins which continually issue forth from the heart in reference to so many different objects and in so many different ways -- which occur either spontaneously or at the slightest external stimulus. How many sins manifest themselves when one begins to resist sin, and how one’s nature will rage against this! Yes, even when one opposes sin, sin will ignite and become lively; and sin, taking occasion by the commandment, will even work all manner of concupiscence.
(4) How strong is the attraction of sin! It prevails, contrary to reason, over one’s own judgment, his objective and intent, the goodness of God, and chastisements. Is there then any expectation and strength with you to mortify sin? How wrong it is, therefore, to be active in one’s own strength!
(5) When a person is overcome by manifold crosses, and they are very intense and of long duration, where then is the humility and the acknowledgement of the Lord’s sovereignty and justice? Where then is your faith that it is God’s hand -- your acknowledgement of the providence of God -- your faith that this all comes upon you by the love of God, to your benefit, that God has appointed both time and measure, and that there will be a deliverance to your benefit? Where is the willing surrender under the hand of the Father? How much fretfulness, grief, melancholy, rejection of one’s state, and inclinations toward despair arise in the heart! Does not all of this teach you your impotence?
(6) Furthermore, how incapable you are to make appropriate use of your prosperity. Upon being delivered from a cross which either presses you down or imperils you, being granted one blessing after another, do you then readily acknowledge that the Lord has done this? Is your heart joyful in thanksgiving toward God, or is it a great effort to believe, even faintly, that God’s hand was in it? Does it humble your soul? Do you consider yourself as unworthy of all these benefits, or do you consider it as having occurred spontaneously -- as if it transpired by chance, and specific means were the cause of its execution?
How one will lift himself up in prosperity; how riches will become the city of his strength, and how he will secretly rest in what he possesses! What care is expended to preserve and multiply them! How great is the consternation and discouragement when it vanishes! Do you not perceive from all this how impotent you are to mortify sin, practice virtue as you ought, and to bear with adversity and prosperity correctly? The Tendency of Both Unconverted and Converted to Rely upon Their Own Strength An unconverted person, upon being convicted of sin and God’s wrath upon him -- and thus of his condemnable condition -- undertakes everything in his own strength. He will repent, forsake his sinful life, and live virtuously; he then hopes that God will be gracious to him, and he prays to God for forgiveness. Poor man! He does not know what repentance is, for this does not consist in abstaining from evil and in doing what is good. Rather, it consists in a complete change of heart and life; that is, from darkness to light, from death to life, from being worldly-minded to being heavenly-minded, from being carnal to being spiritual, and from being sinful to being godly. All this is through union with Christ who by faith dwells in the heart and who exercises a life-giving influence in the soul. Nothing comes of all his intentions, for when his fear dissipates and his nature by renewal exerts itself, he is the same as he was before. And even if he were to remain consistent in all his actions, his nature has nevertheless not been changed, but there is only a change in the degree of natural virtuousness. The highest degree of such virtuousness is but the manifestation of the natural heart. It does not bring forth spiritual deeds -- deeds proceeding from a spiritual heart. With all his virtuousness he will go lost if he is not regenerated by the Spirit of God. When a person has received true spiritual life from God, and this life is yet feeble and the old nature still strong, this person will join together God’s work and his own. He not only seeks for the forgiveness of sin and reconciliation with God in the blood of Christ, but he also prays for sanctification, thereby manifesting that he is impotent and is in need of God’s help. However, according to his imagination, he himself must also be active. He thinks as follows: “If I were to wait so long until God would take the initiative and work all things within me, nothing would come of it.” He therefore begins to work and with much determination resolves to do so. He perceives the dreadfulness of sin with such clarity, and is so enamored with holiness that it seems impossible to him to return to sin. He is determined and it will now take place. What is the basis for this courage? Is it the assurance of divine influence? No, it is his vivid intention to carry out what he has intended to do, and he thus concludes that he has strength within himself. If, however, this intent gradually disappears from his mind, if his determination dissipates, if the clarity of his view of the dreadfulness of sin and the desirability of spiritual life is obscured (which generally occurs very readily), and if the corrupt nature by renewal gains strength and he again falls into sin and becomes a captive of sin -- then all lies in ruin. Such a person will then blame himself -- however, in such a way as if he could have done better, rather than attributing it to his wickedness, unwillingness, and impotence. This, instead of lessening his guilt, greatly aggravates it, and is brought down even further. If he then tries once more, and the result is again the same, he will become discouraged and will begin at once to reject his spiritual state. This is a very evident sign that all his expectation was based upon his own strength. As long as a man is not drawn away from his own imagined strength and does not come into a frame in which he is conscious of his impotence, there will be little purity in his sanctification and he will make little progress. Our Obligation to Use the Means in Spite of Our Impotence
Question: Must one then simply let go and refrain from action until God irresistibly intervenes and works everything within us? Is man nothing but a stock and a block which does not move itself, but can only be set in motion by external means?
Answer: First, an unconverted person cannot and will not do anything; and a converted person cannot do anything without Christ, for God must also work in him to will and to do as has been shown above. It is, however, the duty of both -- both being convinced of this. An unconverted person has the illusion that his corruption is not such that he cannot repent when he wills. He imagines that he, indeed, is willing and that it is in his hands.
Secondly, if God chooses to convert such a person, He will then deal with him according to his nature; that is, in conformity to his rationality. God illuminates his understanding, affects his will in an immediate sense, inclines it toward Him, and causes him to be active himself by means of His influence. Furthermore, a converted person, besides having received spiritual life, is a new creature, a new man, and a hidden man of the heart. This life has its motions and the propensity to be active, according to whether it is weak or strong. In several respects there is a similarity here with natural life. In the natural realm, man is entirely dependent upon God, without whose influence and will he can neither breathe nor move; nevertheless, he is in actuality the formal cause of his actions. A person has the ability and strength to walk and to engage in various activities, but all men are not of equal strength. A man is able to stand up against a child, but a hundred children are not able to stand up against a man; this is likewise true in the spiritual realm. A converted person has spiritual life, and this life has its own motions and will endeavor to manifest itself albeit in dependency upon the influence of the Spirit of God. This life prevails and does not cease upon the conclusion of a spiritual act; it is not repeatedly given anew when a person becomes active, prays, and exercises faith, hope, and love -- thereby suggesting that he would be dead in the intervals. Rather, these motions which repeat themselves time and again, proceed from this intrinsic life, be it by the common or extraordinary influence of God. When a spiritual man grows and increases, he not only grows as far as his actions are concerned, but also internally in the habitual frame of his spiritual life. If a man decreases and regresses, the inner disposition of his spiritual life also becomes weaker. This is not true in reference to one sinful deed, for a man who falls retains his strength; rather, it pertains to a more persistent pattern of living an increasingly sinful life. According to whether the propensity of this life is small or great, weak or strong, this man will either be more or less capable of resisting sin, and of practicing virtue either more or less purely. If a believer is but small in grace, he can only do the work of a child; the larger task is reserved for the young men and fathers. It is evidence of spiritual wisdom to know one’s weakness and strength and to be active in circumstances consistent with the greater or lesser degree of his strength -- doing so neither below nor above his level and always striving to grow. A Christian must be faithful in regard to this spiritual life, so that it will not decline due to his carelessness and listlessness; rather, it ought to increase due to his diligence. By God’s common influence, one should frequently be able to do much more as far as this life is concerned. Exhortations are intended to revitalize us time and again. “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18); “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure” (Php 2:12-13); that is, do not work in your own strength, but rather in dependence upon divine influence -- which will time and again precede, and stir up and sustain you, so that your labor will not be in vain. “If ye then be risen with Christ (that is, if you have spiritual life within you, let this life be active), seek those things which are above” (Colossians 3:1). To that end it is necessary to exercise faith unto justification and by faith to be exercised with the promises.
True Holiness: A Fruit of Being Exercised with Justification
All true and pure holiness issues forth from being exercised with justification by faith, and therefore, more than anything else, one must earnestly endeavor to be exercised with this. The basis for faith is the Word of God in general, and the calling in particular: the offer of and invitation to the Lord Jesus Christ. This fact must, first of all, be acknowledged as being certain, steadfast, and infallible -- as having been revealed, offered, and promised by God who is true, immutable, and faithful. This is not to suggest that this is saving faith itself, but it is the foundation which must first be laid before one will be able to build thereon.
God declares that men by nature are children of wrath who are nothing but sin within and without, and thus are hateful, abominable, intolerable, and condemnable. God declares Himself to be the Judge of all the earth -- a righteous Judge who will by no means clear the guilty, whose judgment is according to truth, and who will reward everyone according to his works. Therefore in order for man to be saved, the justice of God must be satisfied by the bearing of the punishment due upon the sinner and by the perfect fulfillment of God’s law -- man having been created in conformity to this law and eternal felicity having been promised upon obedience. God, in His Word, reveals the wondrous way whereby these two matters have been executed and whereby the sinner can become a partaker of eternal felicity. God, out of purely free grace, solely out of love toward hateful sinners, according to His unsearchable wisdom, and by His omnipotence, has given His own eternal Son to be a Surety for the elect. He, who is very God and coessential with the Father and the Spirit, has assumed the human nature, taken upon Himself the sins of the elect, borne the punishment, fulfilled the law, and thereby reconciled the elect with God and merited their right to eternal life. The Surety Jesus Christ, thus having become the ransom and righteousness of the elect, proclaims peace to you by means of the gospel. He invites, offers, and with various reasonings allures everyone -- regardless of who he or she may be, and how great a sinner he or she may be -- to be justified, sanctified, and glorified by Him, along with the sure promise that He will in nowise cast out him who comes unto Him. This must of necessity be believed, for He who is true says this. He who neither approves of this nor receives this as infallible truth upon which he may most certainly depend, dishonors God in a most dreadful manner and considers God to be a liar (1 John 5:10). Acknowledge then these evangelical truths, believe them, and rejoice that there is a Jesus and that this Jesus calls you in order to save you.
These divine revelations are the foundation upon which saving faith rests. Since all fullness is to be found in Jesus, and since this fullness is being offered to you personally by this good Jesus, receive Him then as your Jesus with a ready and willing mind, heartily surrender yourself to Him, and entrust your soul entirely to Him in order that by Him you may become a partaker of all the benefits of the covenant. The acts of choosing, receiving, surrendering, and entrusting constitute saving faith. The promises are applicable to a person who is thus engaged. “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name” (John 1:12); “He that believeth on the Son hath everlasting life” (John 3:36); “Blessed are all they that put their trust in Him” (Psalms 2:12).
God’s Offer of Grace in Christ: The Basis for the Exercise of Faith
Many are in the dark concerning the exercise of faith and act confusedly in this respect. They make themselves the starting point; they turn to Jesus, pray for grace by the blood of Jesus, flee to Him, take hold of Him, and in this manner hope that He will as yet receive them and be moved to bestow grace upon them. In themselves these matters are good; however, the correct manner of conduct is lacking here. They seek to move Jesus, whereas they ought to know and believe that Jesus was willing, called them, and offered Himself, saying, “Whosoever will, and whosoever thirsteth, let him come.” This offer must be the basis for their liberty to receive Him, and men must make this offer the basis for their assurance -- namely, that they, having received Him upon His offer, truly have the forgiveness of sins and are partakers of all the benefits of the covenant. Those who flee to Jesus apart from the foundation of this offer, seldom attain assurance about their state, unless the Holy Spirit deals with them in an exceptional manner. This assurance will last no longer than the duration of the sweet consciousness of grace. When this dissipates, they again live in fear, and question their previous assurance and comfort. They think that the Lord Jesus is not willing to receive them, that they are too great a sinner, and that they spoil everything time and again. They question whether they are indeed capable of receiving Jesus; for their contrition is not of the right kind, and they know not if their desire is of the right kind, etc., as if contrition, desire, and hunger were conditions upon which one would be permitted to come. Instead, perplexity and hungering are only frames by which one is stirred up to seek Jesus. If you are therefore stirred up to turn away from yourself and to go to Jesus, approach Him upon the basis of the offer of grace; be not hindered by the objections mentioned before, and your goings will become more established. The nature of faith is such that it does not remain with the receiving of Jesus, but presses on to justification and to a life of love and holiness by faith.
Justification is not a work of man, but of God as righteous Judge. Man comes before the bar of justice, not as he is in himself, for then he could only be condemned; instead, he comes as having the righteousness of the Surety Jesus Christ which the Judge imputes to believers, Christ having acquiesced in and having been willing to become Surety. He satisfied and merited everything in their place, and a believer receives Christ’s ransom and righteousness on the basis of the offer. The believer thus has a perfect righteousness which can abide the judgment of God. While thus standing before the bar of divine justice, the believer is acquitted of guilt and punishment, and is granted a right to all the benefits of the covenant of grace, both in this and in the life to come. The pronouncement of this justifying sentence is made in the Word of God by means of all the promises made to believers. The believer seeks out these promises, being convinced that he believes in Jesus and that God has thus made these promises to him, declaring him to be an heir of all those benefits, such as: forgiveness of sins, freedom from curse and condemnation, having God as a reconciled Father, being a child of God, being an heir of God, being a fellow-heir of Jesus Christ in eternal glory, etc. The stronger that faith in Christ is, and the greater the measure of clarity is with which the promises made to believers are perceived and in a lively sense are received by faith and applied to the soul, the more clearly the believer will hear the pronouncement of the justifying sentence by the righteous Judge, and the greater the measure of peace and joy will be. The efficacy of justification will, however, be tasted in a most lovely and sweet manner if the Holy Spirit causes the soul to discern her grace, applies the promises to the heart, and says to the soul, “I am thy salvation; thou art Mine; I have loved thee with an everlasting love.” The Believer’s Need for Daily Justification A believing soul is not satisfied with having received Jesus by faith only once, but she does this time and again, both when she has fallen into sin and endeavors to restore the disturbed peace, as well as outside of such a situation. She is desirous to live continually in union with Christ and to be continually in amazement about, and to rejoice in, the great work of redemption. She ascends to eternal election and then proceeds to the fall, to the promises of the future Messiah; she considers the types and proceeds to the incarnation of the Lord Jesus; she reflects upon His suffering and death -- from the cradle to the cross; she contemplates upon His resurrection, ascension, His being crowned with glory, His intercession, His coming unto judgment, as well as eternal glory. In all this she observes how the Lord’s glory, righteousness, goodness, wisdom, truth, omnipotence, and other perfections of God shine forth, and she praises and glorifies God on that account.
She thus beholds the glory of God in the face of Jesus Christ and walks with Christ, being rooted and builded up in Him. And as Moses’ countenance shone due to his fellowship with God, she will likewise perceive that her soul will acquire a more habitual spiritual frame, and will be more capable of despising the world with all that belongs to it, denying self, and walking with a perfect heart in the ways of the Lord -- both toward God and her neighbor. This frame and its result are of an entirely different nature than when one has the illusion of being reconciled to God and occupies himself with the speculation of God’s majesty and the insignificance of himself and all creatures. Such is but the work of nature, whereas the other is truly spiritual -- also in the smallest degree. Therefore true holiness flows forth out of faith and justification. The Need to Be Exercised with the Promises in Order to Grow in Grace
We have stated above that the growth of spiritual life also increases in consequence of faith’s activity in reference to the promises. By way of various trials and sorrows, it pleases the only wise God to lead His elect, who have presently been regenerated, to the felicity which He has ordained for them and which Christ has merited. He does so at one time by bodily trials, then by spiritual trials, and frequently by both. A bodily cross generally troubles the soul and causes corruptions (which lay upon the ground as dregs) to surface and to trouble her quiet and clear disposition. Just as strong legs are needed to hold up under prosperity, it is an equally great art to hold up under adversity; great grace is also needed for this. Adversity presses the soul down, robs her of a joyous and cheerful disposition, oppresses the heart, and even has an evil effect upon the body, which yields opportunity for and stirs up to the commission of many sins. Sorrow kills more people than one would anticipate, although it is not noticed. In adversity, both discouragement and despair are very near at hand. One frequently reasons as follows: “It is done, no deliverance can be expected, and my hope has perished.” If such a person then tries to cheer himself and becomes active, he will act as a young horse hitched before the wagon; it jumps forward, then it walks next to the trail, then it rears, then it stands still, but the yoke remains the same nevertheless. One is so unaccustomed to the cross in body or in soul that he does not know what to do. He seeks it in either this or that direction, but it is not to be found there, and the more he tosses about, the more confused he becomes. Such a person becomes sorrowful, doubts all previous grace and experience, views God as being provoked to wrath, and as an avenger. He will not be able to take refuge to the Lord. God hides Himself. Such a person is unstable and without footing; he will sin more and more, and the cross will become heavier and heavier. He will seek for diversion, attempting to shake off the cross, but instead it oppresses more and more -- just as is true for a deer which has been shot and carries the arrow with it while fleeing. Thus, a person walks upon the treadmill, so to speak, and after much walking, is still in the same place.
Cross-bearing and the Believer’s Use of the Promises
It is therefore necessary to know how one ought to behave himself while bearing a cross in order that he may be sanctified thereby -- for this is God’s objective when He visits His children with a cross. He chastises for our profit so that we may be partakers of His holiness; and believers indeed become partakers thereof if they bear their cross well. For even if for the present the cross may not seem joyous, but rather seems to be grievous, it will nevertheless afterwards yield the peaceable fruit of righteousness to those who are exercised thereby. Therefore, since the cross cannot be avoided and be cast away, one must set himself to it -- there being no other way to heaven -- and take up the cross willingly, therewith to follow Christ and bear it well. The cross will then be sweet and light even if it may press tears from our eyes. One will then possess his soul in quiet patience and have sinful passions under control. He will then experience the comforts and the help of the Lord, gain much advantage from the cross, and thank the Lord that He has led him in this way. However, the great question is: How will one bear the cross in order that he may be sanctified thereby? To this I answer: by faith in the promises. In order that God’s children would not succumb due to the multitude and variety of bodily and spiritual afflictions, but be sanctified thereby, the Lord has made many promises to them whereby a believer must be exercised in order to be comforted and strengthened. David found much strength in the promises: “Remember the word unto Thy servant, upon which Thou hast caused me to hope. This is my comfort in my affliction: for Thy word hath quickened me” (Psalms 119:49-50). Every believer will likewise be revived by the promises when he makes use of them. Their hands have eyes; that is, they believe what they see. They delight in possession, in immediate deliverance when the cross but begins to show its teeth; then they are comforted and deem God to be good. To be led further into the cross, however, and to remain there for a long time, so that one neither sees an opening anywhere nor a means of deliverance -- then to remain steadfast in faith, and to bear the cross courageously (persevering in the ways of the Lord while having a lively hope of eternal glory), that is work for mature men -- work that requires effort. The child of God must strive for this, so that in the way of many exercises he may attain to such a propensity. He who wishes to go to heaven must count on being surrounded by crosses from all sides. If heaven is not worth all this effort to you, then cease in your pursuits and live for the lust of the eyes, the lust of the flesh, and the pride of life. Love the world, get your share of what it has to offer [Note: This is a paraphrase of the Dutch idiomatic expression, “neemt er uw deel en deeg af.”] , and be assured that you will have to endure the final outcome, that is, eternal destruction. However, do you have love for God? Do you desire to be reconciled with Him and continually live in fellowship with Him? Do you desire to enjoy in Him, through Christ, peace which passes all understanding, and live in humility, meekness, and submission? Is it all your delight, in willing obedience, to live a life pleasing to the Lord? Is it your choice that the Lord be your only and all-sufficient portion, and to delight yourself in the Lord? Do you have eternal life as your objective, and do you lay hold on it? Therefore choose then also the way of the cross, the way of temptations, dark providences, and many perplexities, since that is the Lord’s way with His children whom He leads to glory. You must also go the way which Christ has gone. Let all your endeavor not be how to avoid or cast off the cross, but rather, how you may bear it courageously and be comforted in it -- yes, bear it joyously. You will do so when you exercise yourself with the promises -- then, if not deliverance, the divine consolations will be most precious to you.
How the Promises Are to Be Used In order to make good use of these promises, four matters must be considered by way of preface: 1) who makes the promises, 2) to whom they are made, 3) the specific promises that are made and their nature, and 4) the confirmation that the promises will neither yield comfort nor strength unless the Holy Spirit Himself applies them to the soul.
First, it is not a matter of indifference as to who the person is who promises. The promises of someone who promises more than he can give, who may become incapacitated, and who is able to change his intent are of little value. Such is true for all human promises. When God promises something, however, one not only may deem it to be sure, certain, and infallible, but he is also obliged to do so. Otherwise, one will dishonor God dreadfully, since he then deems Him to be a liar. God is sovereign and He may either promise or not promise, or He may promise the one thing to this person and not to the other. God’s goodness is wondrous and He promises great things to His children. God is omnipotent and He can execute all things without any impediment. God is true and faithful, and therefore He neither can nor will change, and He will certainly perform His promise. Sooner would heaven and earth be turned upside down before one of His good words would fall to the ground. When exercising one’s self with a promise, one must consider God to be thus in the lifting up of his heart and with full approbation and assurance. If he does not do this, the promise will yield little comfort and exercise; doing this, however, adds emphasis to the promise. Therefore with uplifted heart, let this time and again be your practice.
Secondly, when considering a promise, one must carefully note to whom the promise is made. To appropriate promises to oneself without having a foundation for doing so is great foolishness and imagination; this will deceive the soul unto her destruction. One must therefore consider the promises in their context. With each promise, one will find a description of the characteristics of the persons to whom they are made. It will then be necessary to examine one’s self as to whether these characteristics are found within. If yes, then one must come to the express conclusion: “This promise has been made to me by the great, omnipotent, good, and immutable God, and this promise will therefore most certainly be fulfilled in me. I thus conduct myself accordingly with certainty as if I already had the matter.” In this manner, one will attain to assurance and glorify God as being true.
Thirdly, since the way to heaven is encompassed by many tribulations, believers would have to spend their life in much misery -- yes, due to them, would succumb in the way -- if it were not that God, in His goodness, had provided for such circumstances by making many glorious promises to them. This is not only true in a general sense, but also as it pertains to various circumstances and inconveniences -- so that, being comforted by these promises, they would persevere all the more courageously in all difficulties. He who, in reading the Bible, has accumulated numerous promises to be readily available upon becoming subject to a trial has a great advantage. The Holy Spirit, in granting inner comfort, customarily uses Scripture passages which He clearly and powerfully impresses upon the heart, be it during sleep or during waking hours. They can be such texts to which you have paid no attention -- yes, which you did not know were in the Bible and which you subsequently find to your amazement. Such inner comforts brought about by Scripture passages are generally more efficacious and are rooted more deeply in the heart. Therefore read your Bible frequently, and accustom yourself to find a promise or an example for every occasion, and you will experience that evil will neither grieve you, cause your faith to waver, nor cause you to be in despair and to be discouraged.
Fourthly, even though God has made such glorious promises to His children, which they in faith must apply to themselves and thus support and comfort themselves, they frequently are of little effect when internal temptations are intense and external difficulties overwhelming. Then it is as if there is not one single promise in the Bible. If they find one, they cannot perceive that they have the characteristics of those to whom the promises have been made, and thus they do not consider them to be applicable to themselves. And, if they cannot deny it, they nevertheless have no effect -- either because the matter is not fulfilled for them, or because they focus so intensely upon the circumstances that they cannot quiet their heart in order to take note attentively of the promise. It can also be due to having become fretful, sorrowful, and of a gainsaying disposition, or because they are swooning, and due to discouragement, are as dead and have become insensitive. “But a wounded spirit who can bear?” (Proverbs 18:14). Therefore in order that the promises be efficacious, it is needful that the Holy Spirit Himself bring them to mind and reveal that these promises have been made to them, since they have these characteristics. He must furthermore cause them to see the glory of the promises and their certainty, and comfort them thereby. A godly widow once told me that at one time a heavy cross came upon her. In despair, she opened the Bible and in doing so read Matthew 6:1-34. This had such an effect upon her heart that she took the cross upon her with joy. She folded the page where that chapter was and thought: “I now have sufficient matter to comfort myself. I now know from where I shall derive my strength if, in the future, I shall encounter another cross.” Such a cross came and she diligently sought out Matthew 6:1-34, but could not find in it what she had previously found. Why was this so? The Holy Spirit at that moment neither used this means nor applied it to her as He did previously. May the Lord send you the Holy Spirit as a Comforter. May He, time and again, bring the promises to mind and reveal to you that you have those characteristics, in consequence of which the promises have been made to you. May He impress the certainty and glory of them upon your heart so that by His light you may be encouraged to persevere in this dark providence!
Having said this by way of preface, a few words will be sufficient to show you the manner in which you must deal with the promises in order to use them to your benefit.
First, seek out a promise which is applicable to your situation. Consider this promise as having been made by the God of truth to His children, and that it will be fulfilled with more certainty than certainty itself. Consider that the behavior of His children (whatever it may be) will not cause God to change and nullify His promises since this given promise has been made in an absolute sense -- as is true for all the promises of the covenant of grace. Their fulfillment is not contingent upon any condition from man’s side, even though there are such promises regarding temporal things (as, for example, in Isaiah 1:19-20).
Secondly, consider carefully the characteristics of those to whom the promise is made; they are either expressed in the immediate context of the promise or in the condition. Compare your condition with this in the presence of the Lord, and let the Lord and your conscience be the judge as to whether these matters are in you.
Thirdly, immediately look unto the Lord Jesus -- be it that you are currently in a frame in which faith is in exercise and you enjoy intimate union with Jesus, or be it that to a greater or lesser extent you are in need of renewing the act of faith -- and thus take notice that all promises are yea and amen in Him; that the right to these promises has been merited by Jesus; and that a believer (be he strong or weak) is an heir of them all, and thus also of such and such a promise in particular.
Fourthly, then turn to yourself and to the promises, and consider them as having been made to you -- yes, made to you by the immutable God, and that they will be fulfilled for you more certainly than certainty itself. This is the kernel of the matter. However, how rarely one engages himself in this way!
Fifthly, therefore, depend on and adjust your circumstances to this, and rejoice as if you had the matter already, saying, “My God will give it to me at a time when it is most beneficial for me, and with this divine wisdom I am satisfied.” Comfort yourself with this when the promise pertains to cross-bearing, and be exercised with it when it pertains to illumination, spiritual revelations, and strength for sanctification. Keep this promise in view, present it to the Lord, remind Him of the promises, continually lay hold of this promise, and in laying hold of the promise be prayerfully exercised with this while taking hold of the Lord’s strength. Rest upon it with quiet assurance and use all means which the Lord has ordained for the acquisition of such matters. When God promises the outcome, He is also pleased to give the means, and will cause men to use them when the time of the fulfillment of the promises has come. The fulfillment of the promises does not depend on the means, but the means are dependent upon the fulfillment of the promises.
Sixthly, therefore wait patiently for fulfillment and be neither impatient nor sorrowful, for that issues forth from unbelief in the promises of the God of truth and dishonors Him, or is due to a lack of submission to His wisdom. God is glorified both in His veracity and fatherly wisdom when one is quiet and nevertheless actively waits upon Him. Therefore, “though it tarry, wait for it, because it will surely come, it will not tarry” (Habakkuk 2:3).
It is in this manner that one is exercised with the promises.
Specific Promises for Specific Circumstances In order to illustrate, I shall present some cases to you and join one or two promises to each. First, if a cross pertaining to temporal things fills you with concern, and either oppresses or threatens you and your soul is troubled -- for temporal afflictions can indeed cause the soul to be shaken to a great degree, not only impeding the functioning of spiritual life, but also very much weaken it -- then focus upon these and similar promises: “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” (Psalms 34:19-20); “Be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5); “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Corinthians 10:13).
Secondly, do you perceive the burden of sin, its bitterness, the disquietude of the conscience, and do you dread God’s wrath, as well as death and damnation? Flee to Jesus and receive Him as your ransom and righteousness. Consider the way of God in justification: Man is freely justified by His grace through the redemption which is in Christ Jesus -- and in such a frame turn to the promises. “... for I will forgive their iniquity, and I will remember their sin no more. ... If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord” (Jeremiah 31:34
Thirdly, does your faith waver? Is there no strength to receive the Lord Jesus? Does light, peace, or assurance not follow upon this abstruse and faint transaction with Him? Do you frequently think, “How shall I do and how shall I be saved? Shall I then never truly believe in Jesus? Will He never draw me to Himself, and shall I never find reconciliation? My soul is overwhelmed. Oh, that He would take the initiative; oh, that I could find Him!” Consider the following promises: “A bruised reed shall He not break, and smoking flax shall He not quench” (Matthew 12:20); “He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. He giveth power to the faint; and to them that have no might He increaseth strength” (Isaiah 40:11
Fourthly, perhaps you complain about darkness, saying: “Oh, how delightful is the light -- to see the glory of the Lord in the face of Jesus -- to be acquainted with all the benefits of the covenant of grace in their magnitude, beauty, and sweetness -- to contemplate the great work of redemption from beginning to end with continual admiration -- to reflect upon the deep humiliation of the Lord Jesus and all the blessedness to be found therein; and to have an immediate view of Jesus crowned with honor and glory -- that is heaven upon earth! I have indeed seen something of this, but at that time failed to acknowledge it because I had too great a desire for clearer light; however, if I had that now, how I would rejoice! But the sun has gone down. I still know that Jesus is the altogether lovely One, but I do not see it, and my affections are not stirred up by a view of Him. I am completely in the dark, and I see neither God, Christ, grace within me, nor the preciousness of the gospel. When I engage in prayer, it is as if I call upon an unknown God. If I desire to go to Jesus, He hides Himself and I cannot get a view of Him. If I pray for something, I cannot get a view of the matters; I do indeed enumerate them, but my affections relative to them are not stirred up and it is therefore as if I did not desire them from God. It is not merely a heavy cloud which is passing between me and the Sun of Righteousness, but it is a pitch-dark night. Oh, that the glorious Morning Star would arise for me, and that the day would come that I would be as in former days! My desire and prayer are and will remain: "O send out Thy light and Thy truth: let them lead me" (Psalms 43:3); however, my situation remains the same.” You must know that the Lord occasionally illuminates certain individuals in an immediate and extraordinary manner. If you complain about a lack of light, your desire is indeed good, but this desire must be tempered by submission, since not only is this the Lord’s doing, but He also reserves the actual beholding for eternity. The Word of God is the light by which we must now walk. Furthermore, a believer can also be in darkness, not only as concerns judgmental knowledge but also regarding spiritual knowledge; that is, in the beholding of the spiritual nature of the truths revealed and to be enamored by them. If this is the problem, you must take refuge to the promises and be exercised with them as was stated above.
Take notice of these and similar promises:
(1) “Light is sown for the righteous” (Psalms 97:10-11) -- and light will therefore arise in due season;
(2) “Blessed is the people that know the joyful sound” (Psalms 89:15). This refers to the voice of the Lord Jesus speaking in the gospel, as well as to those whose pleasure and delight it is to hear, receive, and give heed to this voice;
(3) “They shall walk, O Lord, in the light of Thy countenance” (Psalms 89:15);
(4) “Unto the upright there ariseth light in the darkness” (Psalms 112:3-4);
(5) “But unto you that fear My Name shall the Sun of righteousness arise” (Malachi 4:2);
(6) “And he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him” (John 14:21);
(7) “And I will bring the blind by a way that they knew not” (Isaiah 42:16).
Therefore believe also these promises. Fifthly, are you in a barren and dead condition? Does it seem that all life and feeling have departed? Do you speak as follows? -- ”There is neither a solution nor is there any hope for me, for I have no feeling for anything. Sins no longer upset me, threats do not frighten me, promises do not move me; I do not fear hell, and I have no desire for heaven. When I read the Word, I do not benefit from it and my thoughts flit from one thing to the next. I cannot pray, for my thoughts wander and while I am on my knees I become more sinful than before I pray; I would almost fall asleep, and I have nothing to bring before the Lord, for I do not desire anything. Occasionally I think, “Do I have a soul and do I believe in its immortality?” Yes, such bewildering thoughts arise in me that I do not dare to name them. I am insensitive to all this and I give up, for there is no grace for me to all eternity. This has lasted so long that all my hope has departed. It is finished; God has departed from me and I from God.” Poor, lost sheep! Your condition is miserable enough, but your words are more desperate in nature than your condition is. Give me an answer upon the following questions: Are you truly satisfied to be in that condition, or does your soul languish? Are you oppressed and miserable when you think upon God, even though you forget about yourself when you are among people and appear to be in good spirits in your conversation? Do you have what you desire? Are you satisfied? You will have to answer, “No, but what good does that do?” Would the world and its enticements be able to satisfy you if you could have everything according to your wishes? You will answer, “I think not.” Why are you then continually so oppressed by your sensitive insensitivity as if you had consumption? Has Jesus departed? Has the Comforter that should comfort your soul departed far from you? Is there no communion with God; is there no way by which you may approach; is there neither life, seeking, nor finding? Perhaps you will answer, “I do perceive this, but the feeling is gone.” Let me ask you, “Would it be your desire that the Lord would take the initiative with your soul and reveal Himself to your soul as your God? Is it your desire that the Lord Jesus would make Himself known to you as your ransom and your righteousness? Do you desire that the Lord would say to you, “I am Thy salvation; thou art Mine and thy sins are forgiven thee; I shall nevertheless save thee”? Is it your desire that the Lord would revive your faith, hope, and love, and quicken you in prayer, thanksgiving, doing battle against sin, and sanctification? Would you then be delighted and be in your element?” If you answer: “Yes, that is it; but what good does it do me, for I do not have it? I cannot work for it and I shall not attain to this anyhow, and I therefore give up with a sigh.” Do you think that such a frame can proceed from the natural man? Do you not perceive the operation of the Spirit in this? If you were to detect this frame in someone else, you would say to such a person: “Be of good courage, for your insensitivity issues forth from the excessive extent and duration of this painful experience as well as from discouragement; the Lord will indeed return to you.” This I also say to you, for it is still true for you, “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee” (Psalms 73:25).
Once more, do you still have within you some knowledge of the Holy Spirit and His operations? Are you still acquainted with the frame of a soul who believes, wrestles, prays, cleaves, weeps, hopes, and in uprightness walks wholeheartedly before the countenance of God? Compare this to the knowledge, religious activity, virtuousness, and language of one whose activity does not flow out of union with the Lord Jesus unto justification, and who thus is still in the state of nature. Do you know the difference and do you desire the first, knowing it to be precious according to truth, and pure? I ask you: “Is the natural man indeed capable of making such a distinction with either approbation or rejection -- with either love or aversion? Is not this ability a certain evidence of spiritual light and life?” Take careful notice of the following texts: “He shall give you another Comforter ... even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you” (John 14:16-17); “... the sheep follow Him: for they know His voice. And a stranger will they not follow, but will flee from Him: for they know not the voice of strangers” (John 10:4-5).
Furthermore, is there not the choice between Jesus and His cause on the one hand, and the world with either its counterfeit virtues or its vices on the other hand? Where is your heart? Is your heart fond of believers because they love Jesus and are loved by Jesus, or are you fond of charming the men of the world? In whose company do you desire to be? Must you not answer, “That difference is too great; my heart is fond of Jesus, His cause, and His children”? Is this proverb then no longer true, “Birds of a feather flock together?” [Note: The Dutch proverb reads as follows: “Gelijk bemint gelijk, en haat wat hem is ongelijk.” The literal translation of this is: “Like loves like, and hates what is not like him.”] Let your heart take note of
Lastly, are there then no intermissions? Is not your heart occasionally softened; do you not occasionally pray, weep, and look upward to heaven whether there is grace and Spirit for you? Are you not occasionally enabled to receive Jesus, and do you not occasionally have some comfort and a lively hope? Is not this then evidence that there is life within? Therefore have courage, and once more lift up the hands which hang down and the feeble knees. To that end consider the following (and similar) promises, and be exercised with them in the manner pointed out to you above. “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). This is followed by God’s dealings with the promise to one who is entirely bewildered and hard-hearted, “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him.” Did this bring about repentance and restoration? No; they were hardened even more. “... and he went on frowardly in the way of his heart” (Isaiah 57:16-17). What follows upon this? Was it total rejection and banishment of which they were worthy? No, the contrary is true. “I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips; peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him” (Isaiah 57:18-19). What unsearchable goodness this is! Add to this the following: “For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee” (Isaiah 54:67); “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires” (Isaiah 54:11). These are unconditional, certain, and glorious promises. “Are the consolations of God small with thee?” (Job 15:11).
Sixthly, do you mourn -- not mourning in the manner of the previous case when one languishes due to insensitivity and desires to mourn in a heartfelt and grievous manner, but is your soul encompassed with anxiety, fear, and trembling -- one time due to certain circumstances and then again due to many trials which overcome body and soul simultaneously? Does the Lord keep Himself estranged? Does He remain quiet, and does He hide Himself, so to speak, behind a cloud so that no prayer can penetrate? Does He not answer your cries? Does He reject your soul and has He in anger shut up His tender mercies? Is there no rest in your soul and has peace departed far from you? Is Jesus absent, and is your soul troubled because your Beloved has departed? Does your soul melt as you think of former times when you were able to pray, weep, wait, yearn, and long; when you were able to lean upon Him in such a delightful manner, when you lost yourself in mutual love and requested everyone neither to disturb nor awake your Love until it would please Him; when He kissed you with the kisses of His mouth, His left hand was under your head, He embraced you with His right hand, you were sick with love, and found delight under the shadow of His favor? Do you miss all this? Have numerous sinful and grievous afflictions come in their place? Is your life consumed by sorrow and your years with sighing? Come, and attentively give ear to the promises. “For I have satiated the weary soul, and I have replenished every sorrowful soul” (Jeremiah 31:25); “The spirit of the Lord God is upon me; because the Lord hath anointed me ... to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isaiah 61:1-3); “Blessed are they that mourn: for they shall be comforted” (Matthew 5:4).
Seventhly, has it pleased the Lord to allow Satan freedom to do battle against you, buffet you, shoot his fiery darts at you, torment you with insinuations and frightening thoughts, and turn you so to speak upside down? Does your own heart bring forth unbelieving thoughts? Is your soul terrified by the wrath of God, by the fear of death, or by other unfounded fears that one thing or the other will come to pass? Attentively consider these promises and endeavor to attain to, and have a quiet soul,
(1) In reference to the assaults of Satan: “And the God of peace shall bruise Satan under your feet shortly” (Romans 16:20); “And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee” (Zechariah 3:2).
(2) In reference to the wrath of God: “In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee ... so have I sworn that I would not be wroth with thee, nor rebuke thee” (Isaiah 54:8-9).
(3) In reference to the fear of death: “And deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:15); “... then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:54-57). Unfounded fears relative to what may come to pass are to be considered as birds which fly overhead. Do not act as a prophet, for you do not know what will come to pass; direct your way according to the Word of God; sufficient to the day is the evil thereof.
Eighthly, are you entirely destitute of everything, void of all spiritual good, and do you grieve over this emptiness? Man cannot live unless he has something in which he can find his delight. To possess a soul which cannot find delight within itself, and then not to have nor expect anything from without which could fill such an empty, weeping soul, is unbearable and as a hell. The things of the world cannot satisfy the soul. Yes, the inordinate desire for worldly goods even grieves the souls of godly persons. The soul must have Jesus as her ransom and righteousness, God as her Father, living communion with God, and the sweet influences of the illuminating, comforting and sanctifying graces of the Holy Ghost -- in one word, the possession and enjoyment of all the benefits of the covenant of grace. The empty soul greatly yearns for this and painfully perceives that which is lacking. There is an intense hunger and thirst; the soul perishes for hunger, becomes feeble, and faints. She cries out for spiritual bread and invigorating water; she succumbs by reason of her longing, but does not obtain what she longs for. She seeks but does not find; prays but does not receive -- poor, starving soul! Hear the promise and strengthen yourself with this until the soul be filled, for she will be filled. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6); “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1); “I will give unto him that is athirst of the fountain of the water of life freely” (Revelation 21:6); “If any man thirst, let him come unto Me, and drink” (John 7:37).
Ninthly, are you conscious of the power of corruption? Do the lusts of the flesh war against the soul? Are you losing the battle? Do vain imaginations and sinful stirrings of the heart have the upper hand? Does your most besetting sin manifest itself strongly, take you captive, penetrate, and rage furiously? Does it make you despair? Do you think that in your entire lifetime you will not be able to overcome, since your soul is wounded time and again? Does sin rob you of all your liberty before God, and of all your desire and spiritual life? How must you persevere? Consider the following promises: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them” (Ezekiel 36:26-27); “I will put My law in their inward parts, and write it in their hearts” (Jeremiah 31:33); “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31); “Let the weak say, I am strong” (Joel 3:10); “... for the Lord ... hath made them as His goodly horse in the battle” (Zechariah 10:5); “And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded” (Zechariah 10:5). The Use of the Promises in Cross-bearing and unto Sanctification
These and similar promises have a twofold use. They comfort so that believers with courage and joy may willingly take all manner of crosses upon them, bear them with ease, and assure themselves of an advantageous and glorious outcome. They also have a sanctifying effect, since by faith in the promises one continually lives in the presence of the Lord, acknowledges Him as omnipotent, good, reconciled in Christ Jesus, and true. With quiet trust one depends upon Him and remains steadfast in all that transpires, as seeing Him who is invisible. This is the fountain of pure holiness, and we thus become partakers of the divine nature through the promises. Therefore, whatever your condition may be, take hold of a promise, appropriate this to yourself as having been made to you by the God of truth, present it before the Lord and with humility and boldness beseech Him in Christ Jesus for the fulfillment of this His promise. Then remain focused upon these promises and be exercised with them. Let them be your strength in the battle, since you will most certainly obtain what is promised.
God may possibly have decreed a long period of time between the initial moment when the desire concerning a certain matter arose in your heart and the moment of fulfillment. Abraham had the promise that he would have a son from Sarah; the fulfillment was so long in coming, however, that it was no longer probable. What a long time span there was ere David received the kingdom! Zacharias had long before prayed for a son in his youth and his prayer was heard in his old age. We must thus not always expect the promised matter as soon as the promise comes to mind, nor should we become discouraged if it is not fulfilled immediately; instead, patient waiting is necessary at such a time. The Benefits of Waiting Patiently for the Fulfillment of the Promises
It is much more beneficial to wait patiently upon the postponed fulfillment of promises than to receive the promised matter immediately, for this will bring the soul into a holy frame and teach her to exercise many virtues. Among them are the following:
(1) One is not always capable of receiving the promised matter; rather, the Lord by way of postponement prepares the soul to be able to receive and make use of the promised matter properly. Similarly, one first cleanses and prepares a vessel before putting a delightful beverage in it, so that it will not leak out of a crack or assimilate the peculiar taste of the vessel. Such preparation is already the process of being sanctified.
(2) Postponement teaches one to believe without seeing and to acknowledge God as being truthful, even though He does not fulfill the promise as yet. This is a holy frame and is at such a time more beneficial to you than the promised matter itself. Yes, at times the promised matter itself is given, although in a different manner than you had imagined.
(3) Postponement teaches one to know and acknowledge God as being sovereign and only wise, who makes all things beautiful in His time. To be thus exercised is holiness and God-glorifying.
(4) Postponement will humble you, causing you to see your unworthiness and to understand that God will not give it to you for your sake. It will cause you to say: “I am not worthy of the least mercy; I am not worthy that God would make the least promise to me, a worm. Since, however, He has promised such great matters to me, should I then not rejoice and humbly anticipate them?”
(5) Postponement causes one to yearn for the Lord; it causes one to wait, to be quiet, and to be content with the present. It causes one to rejoice in the promise as if he possessed the matter already, considering Him to be faithful who has promised it, and glorifying Him in doing so. Are such spiritual frames not holy? Would you not prefer that God would postpone the fulfillment of the promises somewhat in order to attain to such frames, rather than that God would immediately give the promises without them?
(6) Postponement makes the soul more grateful when the desired matter arrives, causing the soul to rejoice all the more and to preserve it more carefully. Therefore be neither sorrowful nor discouraged. Do not cast everything away when the Lord postpones the fulfillment of the promise. Rather, endeavor in this way to attain the above-mentioned spiritual frame, and to be sanctified thereby. To be exercised both with and relative to the promises, and to wait for their fulfillment, causes the soul to be drawn away from worldly things, keeps her engaged in transaction with God, and -- without noticing this -- brings the soul into a more spiritual frame. Such a sanctified condition will spontaneously and without much effort engender various virtues. You will rest in the Lord, rejoice in Him, thank Him, acknowledge Him, and glorify Him in all His perfections in Christ Jesus. Those that honor Him He will honor. “Delight thyself also in the Lord; and He shall give thee the desires of thine heart. Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass” (Psalms 37:4-5); “Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord” (Psalms 27:14).
Observing the Time and Manner of Fulfillment
It does not suffice to focus only on the promises, to appropriate them in Christ, and to wait patiently upon the fulfillment. Rather, it is also very necessary and beneficial that you take careful notice when and in which manner a promise is fulfilled, and then subsequently bring to remembrance the previous fulfillment of the promise. Yes, you should record the fulfillment of each promise, along with its specific circumstances, so that you may have a record of them -- a record which one ought to read frequently. David gives us an example by saying, “And forget not all His benefits” (Psalms 103:2). Hezekiah remembered the fulfillment of the promises. “What shall I say? He hath both spoken unto me, and Himself hath done it” (Isaiah 38:15). Moses recorded the precise moment of fulfillment: “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt” (Exodus 12:41). Joshua reminded Israel of this: “And the Lord gave them rest round about, according to all that He sware unto their fathers ... there failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass” (Joshua 21:44-45). This must convict us of our negligence. When the godly are in great need or have a strong desire because of other difficulties, their prayers and seeking are heartfelt. They will then bring general and specific promises before the Lord and strengthen themselves with them. When God fulfills these promises, however, they may momentarily give thanks, but little notice is given to the fulfillment of that promise and it is much less remembered. It is one thing to acknowledge that our prayers have been answered and another thing to give heed to the fulfillment of God’s promises -- the first acknowledges the goodness of God, whereas the latter His veracity. As far as answers to our prayers are concerned, one must not only note the answers to these prayers -- which we shall discuss comprehensively in a subsequent volume -- but one must also note the fulfillment of the promises. Take, for example, the following two promises: “And call upon Me in the day of trouble: I will deliver thee, “ (Psalms 50:15); “And whatsoever ye shall ask in My Name, that will I do” (John 14:13). A believer in taking hold of the Lord on the basis of these promises (as pertaining to his present need and desire), is enlivened by praying believingly and assures himself of the fulfillment of these promises in subjection to the will of God. When God grants the desired matter, then there is an answer to prayer as well as the fulfillment of the promise; the believer must therefore note and remember both. If one were to take note of the fulfillment each time and record this in a register -- together with a description of the trial, the strong desire, earnest prayers, the making use of the promises, and furthermore add to this the Lord’s fulfillment of these promises -- it would frequently cause us to sink away in amazement and give us special freedom to request the promised benefits of the Lord. It would strengthen us in an extraordinary measure to trust in God and with what assurance one would expect the fulfillment of the general and special promises! The Misapplication of Promises
Question: It will be beneficial to answer the following question: Is it not possible to apply a promise wrongly to one’s self?
Answer: There are no promises for the unconverted in the Bible. They deceive themselves, regardless of what promises they may appropriate to themselves. These will not be fulfilled, for they are “without Christ, being ... strangers from the covenants of promise, having no hope” (Ephesians 2:12). Only believers are the “heirs of promise” (Hebrews 6:17). All the benefits of the covenant of grace are for them and will most certainly be given them. If they are exceptionally desirous for a given spiritual matter, then they, in the name of Christ, may not only in a heartfelt manner request this of God in prayer, but they may also consider those promises of God which pertain to the matter in question as having been made to them -- which is also true when a general promise is applied to this matter. They may humbly remind God of this, earnestly pray for fulfillment, and remain assured that this promise will indeed be fulfilled for them, while subjecting themselves to the will of God as far as time, measure, and manner is concerned. A believing supplicant cannot deceive himself in this.
It is somewhat different in regard to desires pertaining to bodily matters. The godly also have the promises of this present life. God also promises to support them in the bearing of their cross, in deliverance to their benefit, and that they will be provided for as far as food and clothing are concerned. They, in subjection to God’s will, may and must strengthen themselves with these promises and expect their fulfillment insofar as it is needful and beneficial unto salvation, for it is His way to lead the elect to glory in a way of many tribulations. A believer may have inordinate desires for a specific temporal matter of which he has no need in his station of life -- be it either that this matter at first suddenly comes to mind, or that, due to circumstances it gradually takes hold of him. The excessive desire for this matter prevents submission and causes him to imagine that he will either be delivered or obtain a matter which he desires excessively, although it has not been promised by God but he has promised himself. It can happen that a Scripture passage will suddenly come to mind, be it during waking or sleeping hours, appearing to be a revelation or promise of God to us. One might then apply certain Scripture passages of which one knows quite well that the promises they contain were made specifically to certain individuals such as Abraham, David, or others -- and then made under different and specific circumstances. Due to our strong desire, however, we appropriate them to ourselves as if they had been made by God to us by way of special application, and as if we may draw a conclusion therefrom in reference to our inordinate desire. One is strengthened in this opinion due to perceiving strong motions of the heart toward God, in love and in a lively acknowledgement of His goodness. One has intimate communion with God, is able to pray and exercise faith in Christ, and finds himself in a godly frame, be it with or without reference to the desired matter. Yes, one does not desire this matter if it is not according to the will of God; and one is quiet and in subjection. The matter resurfaces, however, and it is as if God gives renewed assurance, and in a lively manner holds His omnipotence before them. This causes such persons to be ensnared for years and very much impedes them in being at liberty as far as their condition and walk is concerned. The outcome is that the matter is not obtained and one must come to the conclusion that he has wrongly applied a promise to himself due to an excessive desire for a given matter.
Question: It must be asked here how such a wrong notion can engender love, hope, and faith in communion with God; or would this be imaginary as well?
Answer: No, this spiritual frame of the soul in a believer, and the exercises issuing forth from this, are not imaginary but are in truth. They are according to the Word, unto God, and through Christ. They do not issue forth from an erroneous notion, but from the spiritual life of the soul which was enlivened by a lively faith in God’s goodness, truth, and omnipotence, although the situation to which it was applied was erroneous. God will at times allow such errors to be to the advantage of believers -- not by virtue of the error itself, but according to His good hand over them. “All things work together for good” (Romans 8:28). It is not always necessary that a person have a special promise in order to be assured of the fulfillment of the promises. He may and must, however, also hold before himself the general promises, take hold of them, and relate the fulfillment of the promises to them when the Lord causes him earnestly to pray for a matter and to wrestle with such promises as: “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:6); “He will fulfil the desire of them that fear Him: He also will hear their cry, and will save them” (Psalms 145:19); “Open thy mouth wide, and I will fill it” (Psalms 81:10). These can be impressed upon the heart in such a lively manner -- being applied to a special need or desire -- that one receives the strong assurance that God will do it and give it, so that he is strengthened by it and encouraged to take hold of it. The Lord will then also grant our desire -- be it immediately, some time thereafter, or by the giving of a different solution. Since this fulfillment nevertheless relates to our desire and wrestling with the promises, one must then consider it to be a fulfillment of the promises.
One can also go too far in this, however. It can be that the passions are stirred too much, either as far as the time is concerned (desiring the matter too readily), or as far as measure and manner are concerned, so that one cannot subject himself to the wise government of God. Yes, with some beginning Christians, it is as if the time, measure, and manner were but extenuating circumstances; they wish to take hold of the promises according to their perception, desires, and prayers. This is foolishness, for it would be as if a farmer were to desire the seed to spring forth as soon as he sowed it -- as if he would harvest the wheat before it was ripe. A wise and more advanced Christian is more concerned about the wise and sovereign will of God than about the fulfillment of his desires. In such a frame he prays, believes the promises, and submissively waits for their fulfillment. To be submissive is not the same as renouncing, devaluating, or nearly abandoning the promises. Rather, it is an enlargement of the promise, since it will be fulfilled in a better and more beneficial way than if our passionate desires were fulfilled. How often there is perplexity upon receiving one’s desire, as was true for Israel upon receiving the quails! How frequently we must thank the Lord for not giving us our desire, subsequently perceiving that it would not have been good for us! Therefore, believe the promises, expect their fulfillment, and joyfully leave the time, measure, and manner to the Lord. You will then trust as a child and be established. Take the following text to heart: “Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord” (Psalms 107:43). The Christian’s Obligation to Walk Godly Among Men
It is not sufficient to lead a godly life in isolation, but a Christian must manifest himself to the world and within the church. He will thus glorify God in his station, be of benefit to his neighbor, and adorn the church.
Man has an innate inclination toward fellowship, but grace is necessary to make proper use of such associations among people. Some believers (I am not discussing the unconverted here) have too little association with people, be it that they are overwhelmed with domestic affairs, or that they are listless, and, so to speak, have lost all vigor due to the feebleness of their languishing spiritual life. It can also be their experience that they do not behave themselves among men as they ought, and generally come home with an uneasy conscience; or that they continually want to be engaged in spiritual meditation, thus manifesting that at best they desire to live for themselves, having no concern for the honor of God, the glory of the church, and the salvation of souls. Such persons are generally rewarded with darkness, a weakening of habitual grace, and bondage to sin. They will often deviate toward a religion which is of a more natural kind (although they think it to be more spiritual), which either is due to true spiritual life being darkened in them or because they do not possess it at all.
Others spend too much time with people, neglect their calling, run from the one to the other, know not where to spend their time, and thus become lazy, engage in gossiping, and do nothing. Instead of edifying and being edified, they neither edify themselves nor others, but cause reproach to come upon the church and themselves.
It is God’s command that we intermingle with other people. “Let your light so shine before men” (Matthew 5:16); “Having your conversation honest among the Gentiles” (1 Peter 2:12). It is the duty of a Christian to confess Jesus and to give expression to the life of Jesus in our walk. It is our duty to gain interest with our talent, to be instrumental in the conversion of people, and not only to be interested in our own advantage. We must be able to say, “Behold, I and the children whom the Lord hath given me” (Isaiah 8:18). We should be like sheep which come up from the washing, whereof everyone bears twins, and among whom none is barren. How else, except by having contact with people, could the church be multiplied and built up? How else could the light, holiness, and excellency of the church become manifest unless people intermingle with others? However, to that end we must take special care that our conversation be consistent with our Christianity.
It is therefore, first of all, necessary that you have and maintain a soul which is pure and undefiled, fully devoted to God, and finds her existence in communion with God. You will then -- as was true for Nehemiah -- be able to speak with men while simultaneously praying unto God (Nehemiah 2:4-5). It is with such intent that you must leave the home, and in order to preserve such a condition within, you must pray each time when going out. He who in the solitude of his home is not exercised in continually turning to God, walking with a perfect heart, or acknowledging the Lord in all his ways; who in believing union with the Lord Jesus does not strive to cleanse the heart from world-conformity, vanity, cleaving to sinful lusts, and a continual thinking upon vain imaginations; and who does not continually exercise himself to be of a spiritual disposition -- such a person, when in the company of and engaged in conversation with others, will not be fit to maintain this good disposition which as yet he has, although he be beset with the corruptions mentioned before. The good frame of heart will readily vanish and you will not have within yourself a fountain bringing forth all manner of spiritual matters to your personal benefit and that of your neighbor. Instead, you will frequently speak of spiritual matters for the sake of conversation, doing so, however, without inner warmth and without causing the hearts of others to burn within them. Yes, you will even become engaged in worldly conversation, and upon arriving home your spiritual frame will have vanished and you will have a restless conscience. Therefore, you must especially endeavor to have a pure heart. Everyone must do so according to the measure of grace which he has received, be it that one is either a child in Christ or more advanced. You must not be silent about spiritual matters merely because you are but a child and without great gifts. On the contrary, the language of a child is often charming. Also little ones have received a small talent with which they must seek to gain interest.
Secondly, you must deliberately seek to be free from both the love and fear of man, so that you thereby neither stoop to their level, nor are prevented to either speak or be silent in a manner as befits a follower of Christ. You must especially endeavor to strive to maintain the soul’s disposition of seeking secret fellowship with God. It is difficult to search out how subtly the love and fear of man will affect the heart. In solitude you may consider yourself to be free from being in bondage to man, perceiving their insignificance, and knowing that they can neither speak nor move outside of the determinate counsel of God. You know by experience that you cannot depend on man, and yet the love and fear of man so easily creeps in. What is the cause of this? It is self-love and a desire to be esteemed and honored. This begets the fear that you will not conduct yourself wisely enough, as well as a desire to be well-liked. Oh, much that is good is spoiled by this idol, and how much edification is prevented in this way!
Thirdly, it must be our only objective either to edify -- according to the measure of grace we may have (however small it may be) -- or to be edified. To that end it is necessary that you yourself select certain individuals (who are the most suitable subjects for our gifts) for the purpose of instructing them, leading them to Christ, rebuking and exhorting them -- or else persons by whom we ourselves can make the most progress. Experience will guide you in this. If you are in the company of others, be it by appointment or accidentally, or if you are alone with a certain individual, you must take careful note of everyone’s behavior in order that you may refrain from that which is undesirable in them, and learn that which is attractive and pleasant in them. If you are in the presence of a wise and spiritual man, you ought to be silent when he speaks; however, if he is silent, you must then give him the opportunity to speak. If you are in the presence of an ignorant man, you must give him some instruction; if he is weak, you must strengthen him; if he lives in sin, you must exhort and rebuke him; and if he mourns, you must comfort him. Thus, you will experience that you yourself will first and foremost benefit from your speaking. If you are in the presence of those who are like-minded, in sweet love and mutual familiarity you must speak together of spiritual matters, thus strengthening and stirring up one another (Romans 1:11-12).
Fourthly, if you are in the presence of an unconverted person or with people who espouse an erroneous religion, you must (without affectation and pride, and nonverbally) by your manner of speech and the subject matter of your conversation convey that every righteous person is more excellent than his neighbor, that the righteous are of a more excellent spirit, and that there is a distance between them as great as there is between light and darkness, life and death, and the children of God and the children of the world. Along with such a disposition one must manifest humility, self-denial, common love, modesty, and obligingness, so that in parting from them (you must not be there long -- it is not safe there) you will leave behind some conviction in their heart. I am not suggesting that you must always speak of spiritual matters; a wise person will know both time and manner. A Christian may also speak of worldly and civil matters; but then he must be on guard not to do so in a vain manner, but all conversation must be moral, dignified, and in moderation.
Fifthly, wherever you are, see to it that in all things you conduct yourself properly, that is, not gruffly but in a friendly manner, not being silent while only listening to be a judge. We should be talkative, but not verbose, and not engage in gossip. We should be humble, wise, and dignified, and in all things let the Lord Jesus be our example. May the Lord lead you in this sweet and holy pathway, cause you to progress in it, and at last translate you into eternal glory -- there to live in perfect union with God, and to be satisfied with joy and purity. There strife, faith, and hope will come to an end, and nothing but love will prevail. Amen.