03.07. Chapter 7

An Ark for All God’s Noahs in a Gloomy Stormy Day or, The Best Wine Reserved Until Last or, The Transcendent Excellency of a Believer’s
Portion above All Earthly Portions by Thomas Brooks 1662.

"The Lord is my portion, says my soul; therefore
I will hope in Him." Lam 3:24.

CONCLUDING PRINCIPLES

I shall pass on to the last thing proposed, and that is, to lay down some PRINCIPLES that may, by the blessing of God, be of singular use to the Christian reader.

First principle. As, first, That it is one thing for a man to have God for his portion, and it is another thing for a man to have an assurance in his own soul that God is his portion. There are many who have God for their portion, who yet are full of fears and doubts whether God is their portion. Thus it was with Asaph in Psa 77:1-20, and thus it was with Heman in Psa 88:1-18, and thus it is with very many Christians in these days. Sometimes God exercises his children with such changeable and such terrible dispensations, as raises many fears and doubts in them about their interest and property in God. And sometimes their secret indulging of some bosom idol, their entertainment of some predominant lust, raises strange fears and jealousies in their souls about their interest in God. And sometimes their not closing with the Lord so closely, so fully, so faithfully, so universally, and so sincerely as they should, without any secret reservation, raises many doubts and questions in them whether God is their portion or not. The graces of many Christians are so weak, and their corruptions are so strong; and Satan is so busy with them; and their duties and performances are so weak, so flat, so dull, so sapless, so lifeless, so fruitless, and so inconstant—that they are ready at every turn to say, "If God is our God, why is it thus with us? If God is our portion, why are our hearts in no better a frame? Why have our duties no more spirit, life, and fire in them?" Look! as the sun may shine, and yet I not see it; and as the husband may be in the house, and yet the wife not know it; and as the child may have a very great portion, a very fair estate settled upon him, and yet he not understand it; so a Christian may have God for his portion, and yet for the present he may not see it, nor know it, nor understand it.

1Jn 5:13, "These things have I written unto you who believe on the name of the Son of God, that you may know that you have eternal life, and that you may believe on the name of the Son of God." These precious souls had God and Christ for their portion, and they did believe, and they had eternal life in the seeds and beginnings of it, and in the promise, and in Christ their head, who, as a public person, had taken possession of it in their steads—and yet they had not the assurance of these things in their own souls, Eph 2:6. Look! as the babe that has passed the pangs of the first birth does not presently cry out, ’My father, my father,’ so the babe of grace, the newborn Christian, does not presently cry out, ’My God, my God.’

It is one mercy for God to be my God, and it is another mercy for God to tell me that he is my God; it is one act of grace for God to be my portion, and it is another act of grace for God to tell me that he is my portion. Look! as fire may be hidden under ashes for a time, and as bits of gold may be hidden in an heap of dust for a time, and as stars may be hidden in a dark night for a time, and as a pearl may be hidden in a puddle for a time—so God may be a man’s portion, and yet this may be hidden from him for a time.

Second principle. The second principle is this, That it is one thing for a man to have God for his portion, and another thing for a man clearly and convincingly to make it out to himself or others, that God is his portion. Doubtless there are many thousands who have God for their portion, who yet, if you would give them a thousand worlds—are not able to make it out to their own or others’ satisfaction, that God is their portion.

Most Christians attain to but small measures of grace. Now small things, little things are hardly discerned, they are hardly made out. A little faith is next to no faith, and a little love is next to no love, and a little repentance is next to no repentance, and a little zeal is next to no zeal, and a little hope is next to no hope, and a little holiness is next to no holiness, and a little communion with God is next to no communion with God, and a little conformity to God is next to no conformity to God. Now where there is but a little grace, there it is very difficult for a man to make out the truth of his grace, and so by consequence to make out the truth of his interest and property in the God of grace. It is not grace in truth—but grace in strength, which will enable a man to make it out to himself, and to make it out to others, that God is his portion. It is not grace in its sincerity—but grace in its thriving—in its high and eminent actings—which will enable a man to make it out to himself and others, that God is indeed his God.

Besides, many precious hearts have such weak heads, and such bad logic, and such shallow natural parts, that they are not able rationally nor divinely to argue the case with their own souls, nor to make an improvement of those rules, helps, ways, and means, whereby they might be enabled to make it out to themselves and others, that God is their portion. Look! as many people have often a good title to such and such lands, and to such and such estates and inheritances, though they are not able for the present to clear up their title either to themselves or others; so many of the dear children of God have a good title to God, and a real interest and property in God, and yet for the present they are not able to clear up their title to God, nor to clear up their interest and property in God, either to themselves or others. And this is so great a truth, that all the faithful ministers of Jesus Christ who deal with poor souls, and who are conversant about souls—are ready from their daily experience to affirm it before all the world. He who shall say, that such have not God for their portion, will certainly condemn the generation of the just.

Third principle. The third principle is this, That where there is a hearty willingness in any man to accept of God to be his God, to own God for his God, and to close with God as his God—there God is certainly that man’s God, Isa 55:1-2; John 7:37-38. If there is a cordial willingness in you to take God to be your God, then without all question, God is your God. A sincere willingness to accept of God to be your God is accepted of God, and is sufficient to enter into a gracious covenant with God. O sirs! a sincere willingness to accept of God to be your God, flows from nothing below the good will and pleasure of God. No power below that glorious power which made the world, and which raised Christ from the grave—is able to raise a sincere, an hearty willingness in man to accept of God to be his God, and to take God for his God. Psa 110:3, "Your people shall be willing, in the day of your power, in the beauties of holiness." There is no power below the power of the Lord Almighty, which can raise up a willingness in the hearts of sinners. It is not in the power of all the angels in heaven, nor of all the men on earth, to beget a sincere willingness in the heart of man to accept of God to be his God. This is work that can only be effected by an omnipotent hand.

Though an emperor may force a woman who is his slave, to marry him because she is his purchase—yet he cannot by all his power force her will; he may force her body to the action—but he cannot force her will to the action. The will is always free, and cannot be forced. But God is that great emperor that has not only a power to marry the soul, which he has redeemed from being Satan’s bondslave—but also a power to make the soul that is unready ready, and that is unwilling willing—to marry him, and to bestow itself freely upon him. If there be in you, O man, O woman, a sincere willingness to take God upon his own terms to be your God, that is, to take him as a holy God, and as a ruling God, and as a commanding God, in one thing as well as another; then he is certainly your God. Rev 22:17, "And the Spirit and the bride say, Come; and let him who hears say, Come; and let him who is athirst, come; and whoever will, let him take the water of life freely."

Fourth principle. The fourth principle is this, That it may so happen, that such a Christian who has God for his portion, who has a saving interest and a property in God—may lose the sight, the sense, the feeling and the evidence of his interest and property in God; and this is evident by comparing these scriptures. [Psa 30:6-7; Psa 51:13; Job 16:9; Job 19:10; and 2Ch 30:20; Psa 77:6; Psa 88:6; Isa 8:17; Lam 3:18] Doubtless it is very rare to find a Christian who has had the knowledge, and experience, and evidence of his interest and property in God—but that Christian also has experienced what it is to have his interest and property in God clouded and darkened. Such Christians that have experienced what the warm beams of the Sun of righteousness means, have likewise experienced what it is to have their sun set in a cloud; and this truth I might make good, by producing of a cloud of witnesses, both from among the martyrs and from among the saints of all ages. But what do I talk of a cloud of witnesses, when the tears which daily drop from many of your eyes, and the sad complaints, and sighs, and groans of many of your souls, do sufficiently evidence this sad truth.

Therefore let no man conclude that God is not his God, because he has lost the sight and sense of his interest and property in God; let no man say, that God is not his portion, because he has lost those evidences, at the present, by which he has formerly proved God to be his portion. Though a man should lose his documents and evidences that he has to show for such or such an estate—yet his documents and evidences being enrolled in a court of record—his estate remains good, and his title is still good in law. Therefore there is no reason why such a man should sit down, and wring his hands, and cry out, ’I am undone, I am undone!’ Though a Christian should lose his documents, his evidences that once he had to show, that once he had to prove God to be his God and portion, and that he had a real interest and property in God—yet his documents, his evidences being enrolled in the court of heaven—his title to God, his interest in God remains good. Therefore there is no reason why such a person should sit down dejected, and wring his hands, and cry out, ’Oh I am undone, I am forever undone!’

Fifth principle. The fifth principle is this, That such who have not, for the present, God for their portion, ought not decidedly to conclude that they shall never have God for their portion. Such a person who cannot yet truly say that the Lord is his portion, ought not to despair of ever having of God for his portion. The time of a man’s life is but a day, and God may bestow himself as a portion upon man in whatever hour of that day he pleases. In the parable, he bestowed himself as a portion upon some at the first hour, upon others at the third hour, upon others at the sixth hour, upon others at the ninth hour, and upon others at the eleventh hour, Mat 20:1-17. God is a free agent, and may bestow himself upon whom he pleases, and as he pleases, and when he pleases. There is no sinner, no, not the greatest sinner living under the gospel, who can infallibly determine that God will never be his God. No sinner can conclude that God has decidedly and absolutely excluded him from mercy, and shut him out among those who he is resolved never to bestow himself upon. For, 1. God never took any sinner one of his secret council.

2. In the gospel of grace, God has revealed no such thing.

3. Secret things belong only to the Lord, Deu 29:29.

4. God has bestowed himself as a portion upon as great sinners as any of those, who yet do not have God for their portion.

5. All the angels in heaven, and all the men on earth, cannot tell to the contrary—but that God may have thoughts of mercy towards you, and that your lot may fall within the purpose of his grace, and that he may bestow himself as a portion upon you before you are cut off from the land of the living. Although a sinner may certainly know at the present that God is not his God, that God is not his portion—yet he does not certainly know that God will never be his God, that God will never be his portion. Therefore no sinner may decidedly conclude that God will never be his God, because for the present he cannot, he dares not say he is his God.

God gave himself as a portion to Abraham when he was old, when he was a white-headed sinner, Gen 12:4. And Manasseh was old when he was converted and changed, and when God bestowed himself upon him 2Ch 33:1, 2Ch 33:12-14. And Zaccheus and Nicodemus were called and converted in their old age. When there were but a few steps between them and the grave, between them and eternity, between them and everlasting burnings—then the Lord graciously revealed himself, and bestowed himself as a portion upon them.

Dionysius tells us that Mary Magdalene, who was so loose and dissolute in her youth, being converted in her old age, she sequestered herself from all worldly pleasures, and lived a most solitary life in the mountains of Gallia, where she spent full thirty years in meditation, fasting, and prayer. And old godly Similes said that he had been in the world sixty years—but had lived but seven, counting his life, not from his first birth—but from his new birth. And Augustine repented that he had begun to seek, serve, and love God no sooner. By all these instances it is most evident that God may bestow himself as a portion upon sinners, upon very great sinners, yes, upon the greatest of sinners, and that at very last—when they are stricken in years, and when they are even ready to go out of this world. Therefore let no man despair of having of God for his portion, even though for the present his soul cannot say, ’The Lord is my portion.’

O sirs! despair is a sin, a very heinous sin, yes, it is that sin that damns with a witness. Despairing Judas perished and was damned, whereas the very murderers of Christ, believing on Christ, were saved. Acts 2:1-47. Despair thrusts God from his mercy-seat; it throws disgrace upon the throne of grace; it gives the lie to all the precious promises; it casts reproach upon the nature of God; it tramples under feet the blood of the covenant; it cuts the throat of faith, hope, and repentance; it renders all the means of grace useless and fruitless; it embitters all a man’s comforts; it gives a sting to all a man’s troubles; it proclaims Satan a conqueror; it raises a hell in the conscience; it makes a man a terror to himself and an astonishment to others. In Dan 7:1-28 there is mention made of four beasts—the first a lion, the second a bear, the third a leopard—but the fourth, without distinction either of kind, or gender, or name, is said to be very fearful, and terrible, and strong; and such a thing as this fourth beast was, is desperation, as all have found that ever have been under it. Desperation is a complicated sin; it is a mother sin; it is a breeding sin; it is the combination of all sins. Therefore above all take heed of this sin. O sirs! as you love your souls, and as you would be happy to all eternity, do not despair, nor do not be peremptory in your conclusions, that God will never be your portion, because for the present he is not your portion. Remember the gracious invitations of God, and remember the glorious riches of mercy, and remember the overflowings of infinite grace—and then despond and despair if you can.

Sixth principle. The sixth and last principle is this, That such is the love, care, goodness, and kindness of God to his people, that few or none of them die without some assurance that God is their portion, and that they have a saving interest and property in him. That here and there a particular Christian, in cases not ordinary, may die doubting, and ascend to heaven in a cloud, as Christ did, Acts 1:9; will, I suppose, be readily granted. And that the generality of Christians shall, first or last, more or less, mediately or immediately, have some comfortable assurance, that God is their God, and that he is their portion, and that they have a real interest and property in him, may I suppose be thus evinced.

[1.] First, Several precious promises that are scattered up and down the Scripture seems to speak out such a thing as this is. Take these for a taste. Psa 9:18, "For the needy shall not always be forgotten—the expectation of the poor shall not perish forever." Psa 22:26, "The humble will eat and be satisfied; those who seek the Lord will praise Him." Psa 84:11, "For the Lord God is a sun and a shield; the Lord will give grace and glory. No good thing will he withhold from those who walk uprightly." Hos 2:23, "And I will have mercy upon her that has not obtained mercy; and I will say to them who were not my people, You are my people; and they shall say, You are my God." Psa 5:12, "For you, Lord, will bless the righteous; with favor will you compass him as with a shield." John 14:21; John 14:23, "He who has my commandments, and keeps them, he it is that loves me; and he who loves me shall be loved of my Father, and I will love him, and will manifest myself to him. If any man loves me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him."

[2.] Secondly, The common experiences of the saints, both in the Old and New Testaments, does evidence as much. Solomon’s Song of Solomon 2:16, "My beloved is mine, and I am his." Song of Solomon 6:3, "I am my beloved’s, and my beloved is mine." Song of Solomon 7:10, "I am my beloved’s, and his desire is towards me." Isa 63:16, "But you are our Father, though Abraham does not know us or Israel acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name." Isa 64:8-9, "But now, O Lord, you are our Father—behold, see, we beseech you, we are all your people." Jer 3:22-23, "Behold, we come unto you—for you are the Lord our God. Truly in the Lord our God is the salvation of Israel." Isa 25:9, "And it shall be said in that day, Lo, this is our God; we have waited for him, and be will save us." I might produce a cloud of witnesses from among the patriarchs and prophets, further to evince this truth; but thus much is as good as a feast. And as the church of God in the Old Testament, so the church of God in the New Testament attained to the same assurance. The believers in Corinth were sealed, and had the pledge of the Spirit in their hearts. 2Co 1:22, "Who has also sealed us, and given the pledge of the Spirit in our hearts." And 2Co 5:1, 2Co 5:5, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come." And so the believing Ephesians had the like. Eph 1:13-14, "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory." And so Eph 4:30, "And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption." And the believing Thessalonians had the same. 1Th 1:4-5, "Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only—but also in power, and in the Holy Spirit, and in much assurance." I might give you many particular instances out of the New Testament to confirm this truth—but these general instances are more convincing and satisfying.

[3.] Thirdly, If God should not, first or last, sooner or later, mediately or immediately, give his people some comfortable assurance that he is their portion, and that they have a real interest and property in him, the spirits, the souls of his people would certainly faint and fail. But this God will never allow, this God by promise has engaged himself to prevent, as you may see in that Isa 57:16, Isa 57:18-19, "I will not accuse forever, nor will I always be angry, for then the spirit of man would grow faint before me-- the breath of man that I have created. I have seen his ways, but I will heal him; I will guide him and restore comfort to him, creating praise on the lips of the mourners in Israel. Peace, peace, to those far and near," says the Lord. "And I will heal them."

Now, seeing that God has so graciously undertaken for his people, that their spirits shall not faint nor fail, there is no doubt but that, sooner or later, more or less, God will assure his people that he is their portion, and that they have a real interest and property in him.

[4.] Fourthly, The Lord’s supper is a sealing ordinance, and was ordained, instituted, and appointed for that very purpose and to that very end, namely, to seal up the believer’s property in God, and to assure him of his interest in God, in Christ, in the everlasting covenant, and in all the benefits of Christ’s death, namely—the favor of God, reconciliation, redemption, and the remission of sins. [Mat 26:26-28; 1Co 11:23-24; Rom 4:11] Now, how can it possibly be imagined, that so glorious an ordinance should be instituted to so great and so glorious an end as to assure believers of their interest and property in God, and yet this end should never be effected in them all their days, for whose sake the ordinance was instituted and appointed? Certainly God never appointed any ordinance to accomplish any end—but sooner or later, that ordinance did accomplish that end for which it was appointed and instituted, Isa 55:10-11, and Isa 45:23.

Cyprian shows how the martyrs in the primitive church, when they were to appear before the cruel persecuting tyrants, were accustomed to receive the Lord’s supper, and thereby they were so assured of their interest and property in God, and so fired with zeal and fervor, and filled with faith and fortitude, etc., that they made nothing of the greatest torments that those bloody tyrants could inflict upon them. And says Chrysostom, by the sacrament of the Lord’s supper we are so armed against Satan’s temptations, that he flees from us—as if we were so many lions that spat fire. The Jews in the celebration of the Passover did sing Psa 113:1-9, with the five following Psalms, which they called the great Hallelujah, and it was always after that cup of wine, which they called the cup of praise; and thus it should be with the saints. At all times, upon all occasions, in all places, they should sing Hallelujahs to God. Oh, but when they are at the Lord’s supper, then they should sing the great Hallelujah; but how they will be ever able to sing this great Hallelujah, except sooner or later, more or less, God gives them some assurance of their interest and property in himself, I cannot for my life discern. But, [5.] Fifthly, There is in all believers the choice and precious springs of assurance, as

(1.) Union and communion with the Father and Son. 1Jn 1:3, "That which we have seen and heard declare we unto you, that you also may have fellowship with us—and truly our fellowship is with the Father, and with his Son Jesus Christ." Now, that union which is between the foundation and the building, the head and the members, the husband and the wife, the father and the child, the subject and the prince, the body and the soul—are not so close a union as that which is between a believer and God. Besides, that union that a Christian has with God is an honorable union, and it is an inseparable union, it is an invincible union, and it is an everlasting union 1Co 6:16-17. Now, how is it possible for a man to have such a near and such a glorious union and fellowship with God from the day of his conversion to the day of his death—and yet never come to any assurance of his interest and property in God—is a thing not easily imaginable.

(2.) Precious faith is another spring of assurance. 1Pe 1:8, "Whom having not seen, you love; in whom, though now you see him not—yet believing, you rejoice with joy unspeakable, and full of glory." Now, this spring is in all the saints 2Pe 1:1. The faith of expectance will in time rise up into a faith of reliance, and the faith of reliance will in time advance itself into a faith of assurance.

(3.) Hope is another spring of assurance. Col 1:27, "Christ in you, the hope of glory;" Heb 6:19, "We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain."

(4.) A good conscience is another spring of assurance 2Co 1:12.

(5.) Real love to the saints is another spring of assurance 1Jn 3:14.

(6.) And lastly, the Spirit of God is another spring of assurance, Rom 8:1-39. Now, that a Christian should have all these choice springs of assurance in his soul, from his new birth to the day of his death, and yet in all that time never come to assurance of his interest and property in God, is a thing, I had almost said, beyond all belief. But,

[6.] Sixthly, There is nothing in all the world that the hearts of the saints are more frequently, more fervently, and more abundantly desire, in all their prayers and supplications, than this—that God would tell them that he is their portion, and that he would clear up their interest and property in himself, Psa 4:6-7. The constant language of their souls is this—’Lord, do but tell us that you are our portion, and then bestow earthly portions upon whom you please; do but clear up our interest and property in yourself; and then we shall say—Our lot is fallen in a pleasant place, and verily we have a goodly heritage.’ Psa 16:5-6. Believers who know that God is their portion, and that they have a saving interest and property in him—will be eased them of all their sinful cares, fears, terrors, horrors, jealousies, suspicions, and sad apprehensions, which makes living a very hell. They know that assurance of their interest and property in God will make ever bitter sweet, and every sweet more sweet; it will turn a wilderness into a paradise, an Egypt into a Canaan. They know that assurance that God is theirs, will raise the truest comforts, the purest comforts, the greatest comforts, the surest comforts, the strongest comforts, the rarest comforts, the sweetest comforts, and the most lasting comforts in their souls, Isa 40:1-2. They know that assurance of their interest in God will fit them for the highest duties in Christianity, and for the hardest duties in Christianity, and for the costliest duties in Christianity, and for the most neglected, scorned, and despised duties in Christianity. They know that assurance of their property in God will most quicken their graces, and act their graces, and raise their graces, and strengthen their graces, and brighten their graces, and put a luster and a beauty upon their graces. They know that assurance of their interest in God will wonderfully weaken sin, and effectually crucify their hearts to the world, and sweetly moderate their affections to their nearest and dearest relations, and powerfully arm them both against the world’s oppositions and Satan’s temptations. To conclude—they know that assurance of their property in God will make death more desirable than terrible, yes, it will make the thoughts of death sweet, and the approaches of death easy, and all the warnings of death pleasant to their souls; and therefore they follow God hard day and night, with strong cries, prayers, tears, sighs, and groans, that he would make it evident to them that he is their portion, and that he would clear up their interest and property in him. Now, how can any man who is in his wits imagine that God should always turn a deaf ear to the prayers of his people in this thing especially, considering that their prayers, cries, tears, sighs, and groans are but the products of his own Spirit in them, Rom 8:26-27; and considering likewise the several promises, whereby he has engaged himself to answer to the prayers of his people?

I might tire both you and myself in turning to those particular promises—but that I am resolved against, and therefore take that for all. John 16:23-24, "Verily, verily, I say unto you, Whatever you shall ask the Father in my name, he will give you. Ask, and you shall receive, that your joy may be full." This double asseveration, "Verily, verily," is never used but in matters of greatest weight and importance; and this "Verily, verily," is a vehement confirmation of the truth of what Christ speaks. Now, from this gracious promise I may safely and clearly infer, that if God the Father will give to believers whatever they ask in the name of Christ, then certainly, at first or last, sooner or later—he will give them assurance that he is their portion, and that they have an undoubted interest and property in him; for this is one of the great requests that they are still a-putting up in the name of Christ, and upon the grant of this request depends the fullness of a Christian’s joy. But,

[7.] Seventhly and lastly, If God should not sooner or later, more or less, assure his people that he is their portion, and that they have a saving interest and a property in him; then he would be a very great loser, if I may so speak. He would lose many praises, and many thanksgivings; he would lose much of that love, of that honor, and of that delight, and of that admiration, which otherwise he might have from among his children. And it is very observable, that of all the duties of piety, there are none that are pressed so closely, so frequently, and so strongly upon Christians, as those of praising of God, and rejoicing in God, etc., as all know, who know anything of the Scriptures. Now, how it will stand with the holiness of God, and with the wisdom of God, and with the care of God, to be so great a loser in the very things which he has so roundly and earnestly pressed upon his people; whereas by one sweet word of his mouth he might so easily and so happily prevent it, I cannot easily discern.

All believers know that there is no such ready, no such effectual way under heaven to draw out their love, their joy, their delight, their praises, and their thanksgiving to God—as God’s assuring of them that he is their portion, and that they have an unquestionable interest and property in him. Certainly that God who loves the praises of his people, and who delights in the rejoicings of his people, and who is so infinitely pleased with the thanksgivings of his people—that God will not always hide himself from his people, that God will sooner or later so manifest himself to his people, that they shall be able to see their interest and property in God, and rejoicing to say, "The Lord is our portion!"

Now, oh you who are the people of the Lord, and that to this very day lie under many fears and doubts about your interest and property in God—be not discouraged, do not hang down the head, do not despond, do not despair—for certainly sooner or later God will assure you that he is your portion, and that you have a saving interest and a property in him.