Part 16
Lycurgus, as Musculus observes, among all his laws, made none against the ungrateful, because ingratitude was thought a thing so vile, as not to be committed by man. The Persians and Athenians condemned the ungrateful to death. Ah, unthankful Christians, how can you think of these heathens, and not blush! Shall they bless God for crumbs—and will not you bless God for crowns? Shall they bless
God for the gifts of nature, and will not you bless God for the gifts of grace? etc. Next to a holy Christ, holiness is the greatest gift which God can give, and therefore be thankful for it, etc. But,
[3.] Thirdly, Evidence and declare the truth and reality of your holiness—by the reality of your constant pursuit after holiness—by your holding up and holding on in a way of holiness—by your perseverance in holiness. This exhortation, "Pursue with all men, and holiness," Heb. 12:14, was given forth to such as had a spirit of holiness, and principles of holiness in them; and these are the men who the holy apostle presses to press after holiness. [Hosea 6:3; 1 Thes. 3:12-13; 2 Pet. 1:5-10; Phil. 3:14-16; 2 Pet. 3:17-18.] "Finally, dear brothers and sisters, we urge you in the name of the Lord Jesus to live in a way that pleases God, as we have taught you. You are doing this already, and we encourage you to do so more and more." 1 Thessalonians 4:1
That holiness will do us no good, which is not made good by perseverance. O sirs, shall the ambitious person pursue after his honors, and the voluptuous person after his pleasures, and the worldling pursue after his gain, and the wanton pursue after his harlots, and the drunkard pursue after his full cups, etc.; and shall not Christians much more pursue after holiness? Not to go forward is to go backward; and not to grow better is to grow worse; and not to grow more holy is to grow less holy. The crown, the new name, and the white stone—is for him who holds out, and who holds on in his pursuit after holiness. [Rev. 2:10,17; Jude 20; 1 Cor. 9:24; Heb. 12:1, 4.]
Progress in holiness is fitly compared to a building, to a race, to the morning light, and to the increasing moon. Now, you know, houses are raised from the foundations to the walls, and from the walls to the first story, and then to the second story, and then to the third, and so higher and higher, until you come up to the roof. And in a race, you know, men run on until they come to the goal. And the morning light shines brighter and brighter until it becomes perfect
day. And the moon increases more and more until it comes to the full moon. Just so, must Christians persevere and hold on in adding grace to grace. O Christians! you must not be like to a morning cloud, nor to the early dew; you must not stand still in the ways of holiness, as the sun stood still in Gibeon, Josh. 10:13; much less are you to go back, like the sun on Ahaz's dial, 1 Kings 10:11; but as a bridegroom which comes out of his chamber, and rejoices as a strong man to run his race, Psalm 19:5. Just so, must you delight to run the ways of God's commands, Psalm 119:32; you must maintain your progress in piety, whatever comes of it.
"Her ways are pleasant ways, and all her paths are peace." Proverbs 3:17. O sirs, the way of holiness is the safest way, the noblest way, the sweetest way, the cleanest way, the pleasantest way, and the happiest way; and therefore hold on, and hold up in that way, though the world, the flesh, and the devil should cry out, "There is a lion in the way, there is a lion in the way," Proverbs 26:13.
It is said of Hannibal, that notwithstanding the rough rocks, and the craggy cliffs of the Alps—yet he proceeded onward in his design for Italy, with this resolution, that he would either find a way or make a way. Just so, must Christians hold on in a way of holiness, notwithstanding all the rocks and obstacles and difficulties that they meet with in that way.
It is an observation of some of the learned, that those who were marked to be preserved in Jerusalem, were marked with the letter tau, which is the last of all the Hebrew letters, to signify that they must run the race of holiness even to the last, Psalm 44:17-22; Ezek. 9:4. O sirs, in the face of all your sins and unworthiness, God holds on in ways of mercy towards you; and why then should not you hold on in ways of sanctity towards him? Shall Satan persevere in his enmity against holiness? and shall wicked men persevere in their opposition to holiness? and shall formalists persevere in their neglect of holiness? and will not you persevere in your pursuit of holiness?
A good farmer will not give over sowing until he has sowed all his land; nor will a good physician give over his patient until he has cured him; nor will a good workman give over his work until he has finished it; no more should a good Christian give over his pursuit of holiness, until he is come up to the highest perfection of holiness. Look! as God carried on the work of creation from day to day until he had finished it, and as Christ carried on the work of our redemption from day to day until he had completed it—just so, Christians should look to a daily carrying on of the work of holiness in their hearts and lives, until that work be perfected and completed.
The philosopher being asked in his old age, why he did not give over his practice, and take his ease? answered, "When a man is to run a race of forty furlongs, would you have him sit down at the thirtyninth, and so lose all his pains, and the prize for which he runs? Surely not! O Christians, you are racers, and you must run to the end of your race, Heb. 12:1; [What had it availed Peter to have escaped the first and second watch, if he had stuck at the iron gate, and had not passed through that also?] It is not enough to begin well, and to run well for a time—but you must hold out in running until you come to the goal, or else you will lose all the pains and labor that ever you have taken in religion, you will lose all the prayers that ever you have made, and you will lose all the sermons that ever you have heard, and you will lose all the fasts that ever you have observed, and you will lose all the tears that ever you have shed, and you will lose all the alms that ever you have given—if you do not hold out to the end. If you do not persevere in well-doing, you will lose your crown, and be undone forever after all your doings. A progress in holiness is requisite not only to your consolation—but also to your salvation, Mat. 24:13. But,
[4.] Fourthly, Evidence and declare the truth and reality of your holiness—by a resolute standing up for purity of religion, and for purity of worship and ordinances, in opposition to all mixtures and corruptions whatever. O sirs, the great God is concerned about nothing more in all the world, than upon purity in his worship,
James 1:27. There is nothing that does so provoke and exasperate God against a people, as mixtures in his worship and service, Mat. 21:12-13; John 2:15-17. Pollutions in worship do sadly reflect upon the name of God, the honor of God, the truth of God, and the wisdom of God; and therefore his heart rises against them. The very spirit, life, and soul of the second commandment lies in these words, "You shall not make to yourself any engraved image," etc. In matters of divine worship God abhors that men should mix their water with his wine, their dross with his gold, their chaff with his wheat, etc. When once men come to be so bold as to defile his worship with their mixtures, then God is resolved to be a swift and a terrible witness against them, as you may clearly see by comparing these notable places of Scripture. [Lev. 10:1-2; Ezek. 5:11-12, and 23:38-39; Jer. 7:29-30; Ezek. 8:17-18; Rev. 22-23; Deut. 4:2, and 12:32.]
There is no sin which does so incense and provoke God to jealousy and wrath against a people, as mixtures in worship. God can bear with defilements anywhere, but in his worship and service—and that,
First, Because mixtures in worship are cross to God's express commands. Who are you, O man! who dares run cross to his commands—who can command you into the dust, yes, into hell, at his pleasure? etc.
Secondly, Because this is to accuse the blessed Scripture of insufficiency. If the Scripture are a sufficient rule to order, guide, and direct us in all matters of worship—then how do you, O man! detract from the sufficiency of the Scripture, who mingles your own or other men's inventions with divine institutions, and set up your worship along side God's worship? O sirs, the Scriptures are sufficient to direct us fully in everything that belongs to the worship and service of God. We need not depend upon the wisdom, prudence, care, or authority of any men under heaven to direct us in matters of worship.
"All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work." 2 Timothy 3:16-17. The Scriptures are sufficient to inform the ignorant, to confute the erroneous, to reform the wicked, and to guide and direct, support and comfort those who are gracious. Here a lamb may wade, and an elephant may swim. Here is milk for babes, and meat for strong men, and comfort for the afflicted, and support for the tempted, and ease for the troubled, and light for the clouded, and enlargement for the straitened, etc. Oh, how full of light, how full of life, how full of love, how full of sweetness, how full of goodness, how full of righteousness and holiness, etc., is every chapter, and every verse in every chapter, yes, and every line in every verse!
The Scriptures are sufficient to direct us as to all the parts of worship. As,
1. public prayer.
2. reading and expounding.
3. preaching.
4. singing.
5. the seals both of baptism and the supper of the Lord.
The Rabbis say that a mountain of matter hangs upon every word of Scripture, yes, upon every tittle of Scripture. God never sends his people to the shop of men's traditions and inventions—but he still sends them to the Scripture: Isaiah 8:20, "To the law and to the testimony! If they do not speak according to this word, they have no light of dawn." And in the New Testament Christ sends his hearers to the Scriptures: John 5:39, "Search the Scriptures, for in them you think you have eternal life, and they are they which testify of me." The Greek word that is here rendered search, signifies a strict, narrow, curious, diligent search. We must search the Scripture as we
would search for gold, or for some precious stones which we would gladly find; we must search the Scriptures as hunters seek and search out their game. And so the apostle sends his hearers to the Scriptures, 2 Pet. 1:19-22, as to a surer word than that of revelation. All which speaks out the sufficiency of the Scripture to direct us in all matters that concern our internal or eternal welfare. Oh, that you would forever remember these two things:
(1.) First, That that which bred the Popish religion, superstition, idolatry, and pompous worship—was men's departing from the word, and not cleaving to the word as a sufficient rule to direct them in all matters of worship. And,
(2.) Secondly, That that which has occasioned all those discords, divisions, heats, heart-burnings, animosities, and contentions, etc., about ceremonies, liturgy, forms, gestures, etc., has been men's not keeping close to the blessed word of God. When men forsake this perfect rule of Scripture, where won't they run? and what won't they do? Ah, who are you, O vain man—who accuses the holy Scriptures of insufficiency—how will you blush, and be ashamed and confounded, when in the great day the Lord shall plead the excellency, and vindicate the sufficiency and authority of his blessed book, in opposition to all the mixtures of men's traditions with divine institutions?
Thirdly, God won't nor can't bear with mixtures in his worship and service, because to bring them in is to accuse and charge God with weakness and folly, as if God were not careful enough, nor faithful enough, Heb. 3:4-6, nor mindful enough, nor wise enough, nor prudent nor understanding enough, to order, direct, and guide his people in the matters of his worship—but must be beholding to the wisdom, prudence, and care of man, John 4:23-24, of vain man, of sinful man, of vile and unworthy man, of weak and foolish man—to complete, perfect, and make up something that was lacking in his worship and service, Psalm 39:5, etc.
Fourthly, God won't bear with mixtures in his worship and service, because all mixtures debases the worship and service of God, and makes the worship a vain worship, Isaiah 29:13-14; Mat. 15:3, 6, 8-9. As the mixing of water with wine is the debasing of the wine, and the mixing of tin with silver, or brass with gold, is the debasing of the silver and gold—just so, for men to mix and mingle their traditions and inventions with God's institutions, is to debase the worship and service of God, and to detract from the excellency and glory of it. The kings and princes of this world have most severely punished such, who, by their base mixtures, have counterfeited their coin; and there is a day a-coming wherein the King of kings will most severely punish all such who have counterfeited his worship and service by mixing their Romish traditions with his holy institutions.
Rev. 22:18, "For I testify unto every man who hears the words of the prophecy of this book—If any man shall add unto these things, God shall add unto him the plagues which are written in this book." And no wonder! For what horrible pride, presumption, stoutness, and baseness of spirit is it in foolish man to be so bold with the great God, as to dare to mix anything of his own with his worship and service, which, according to divine institution, is so perfect and complete! God will never tolerate it—to see men lay their dirt upon his gold, and to put their rags upon his royal robes.
Ah, Christians, Christians, evidence your holiness by standing up for holy ordinances and pure worship—in opposition to all mixtures whatever. Oh, don't you touch a polluted worship, don't you plead and contend for a polluted worship—but let Baal plead for Baal. And though all the world should wander after the beast—yet you must not follow them! And though every forehead should have the mark of the beast upon it—yet you must abhor his mark, and whatever else it is, which but smells and savors of the beast.
It is observable that in kings' courts, that children, fools, and the crude rabble, are much impressed with fine pictures, and rich shows, and glistening gaudy clothes, etc. But such as are wise, serious, grave
statesmen—they have no regard for such poor things, they look upon those things as things which are much below the nobleness and the greatness of their spirits, who have honorable objects, and the great and weighty affairs of the state to busy themselves about. Just so, though the children, the fools, and the rabble of the world are much affected and impressed with such pollutions and mixtures as makes up a glorious pompous worship—yet you who have a spirit of holiness, and principles of holiness in you, oh, how should you slight such things, and pass by such things as things below you, as things not worthy of you—who have a holy God, a holy Christ, a holy gospel, and a holy worship to busy your thoughts, your minds, your heads, and your hearts about. But,
[5.] Fifthly, Evidence and declare the truth and reality of your holiness—by bewailing and lamenting the loss of holiness. Ah, how is this crown of holiness fallen from our heads! Lam. 5:16. Oh the leanness of souls! Oh the spiritual witherings and decays in grace and holiness, which are to be found among many Christians this day! Some complain of the loss of trade, and others complain of the loss of estate; some complain of the loss of credit, and others complain of the loss of friends. But what are all these losses to the loss of holiness? And yet how few are there, who complain of the loss of holiness. Holiness is fallen in our hearts, in our families, in our streets, and in our churches; and yet how few are there to be found, who lament the fall of holiness.
O sirs, will you lament such as are fallen from riches to poverty, from honor into disgrace, and from the highest pitch of prosperity to the lowest step of beggary and misery; and will you not lament such who are fallen from the highest round to the lowest round in Jacob's ladder? O sirs, will you mourn over a decayed estate? will you weep over decayed friends? and will you sigh and sob over a decayed body? and will you not much more lament and mourn over decayed souls? etc. Ah, how many have lost that love, that life, that heat, that zeal, that readiness, that forwardness, and that resoluteness that once they had for God and godliness! Rev. 2:4-5.
Some have fallen from their holiness by giving themselves elbowroom to sin against the checks and lashes of conscience, Psalm 51. Others have decayed in holiness by their secret resisting and smothering the gracious motions of the Spirit, Acts 7:51. Some have fallen from holiness, either by their neglect of precious means, or else by their heartless using of the means, 1 Thes. 5:20. Others have fallen from their holiness, either by the allurements and enticements of a tempting world, or else by the frowns and threatenings of a persecuting world, 2 Tim. 4:10. Some have fallen from holiness by their non-exercise of grace. Others have fallen from holiness by not discerning their first decays in grace. Just so, that, upon one account or another, multitudes in these days have fallen from that holiness which was once their glory.
If you look into families, there you shall find masters complaining that their servants are so careless, foolish, frothy, light, slight, slothful, unfaithful, proud, and lofty—that they are not to be trusted. And if you look again into the same families, there you shall find servants complaining that their masters and mistresses are so exceeding froward, peevish, passionate, worldly, neglective of duties, and careless of their souls—that it is even a hell to servants to live with them. Now, how do you account for all these sad complaints— but either a total lack of holiness, or else a very great decay of holiness? And if you look among all other relations, as husbands and wives, parents and children, magistrates and people, ministers and Christians, oh, what sad divisions, what fiery contentions, and what fearful jars are there to be found! oh, what slightings, what revilings, what under-valuings, what heart-risings, what heart-swellings, and what heart-burnings are to be found among them! And what do all these things declare—but that the glory of God has departed from Israel, and that holiness is fallen to a very low ebb?
Ah friends, were there but more holiness among you, there would be more unity among you, and more love among you, and more sweetness and tenderness among you, and more forbearance and patience among you. Oh, then you would never be snarling one at
another, nor biting one of another, nor plotting one against another, nor devouring one of another any more.
Again, if you look among men whose abilities are great, whose gifts are high, whose profession is glorious, and whose expressions and notions are very seraphical, ah, what a little holiness will you find!
O sirs, shall the men of this world vex and fret, shall they weep and wail, and shall their lamentation and mourning be like that of Hadadrimmon in the valley of Megiddo, 2 Chron. 35:24-25, and that for the loss of a little wealth, or for a punctilio of honor, or a day of pleasure, or the smiles of a prince, etc.? And will not you lament and mourn for the loss of holiness, which is the choicest jewel in a Christian's crown? Tears, instead of gems—were the ornaments of David's bed when he was fallen from his holiness, Ps, 51. And though the Persian kings would have neither mourning, nor mourning apparel worn in their presence—yet the King of kings loves to see his people a-mourning for the falls of holiness, as well as for the heights of wickedness.
When news was brought to Xenophon of his son's death, he took off his crown from his head, and wept. O my brethren, who can hear of the death of holiness, and behold the death of holiness in men's hearts, lives, and families—and not take off his crown, and weep; and not take off his ornaments, and weep until he can weep no more? etc. But,
[6.] Sixthly, Evidence and declare the truth and reality of your holiness—by pursuing, pressing, and following after the highest degrees of holiness. Oh, do not sit down satisfied with some drops or sips of holiness—but labor after the perfection of holiness. Oh, don't content yourselves with so much holiness as will bring you to happiness, or with so much holiness as will keep wrath and your souls asunder, or hell and your souls asunder, or eternal ruin and your souls asunder. The exhortation in the text, "Follow peace with all men, and holiness," Heb. 12:14, is an exhortation that was given
out to saints who were holy before, and the life and force of the exhortation lies in this—that those who were holy should labor to be more and more holy, they should still be adding of grace to grace, holiness to holiness, they should still be a-going on from faith to faith, and from strength to strength. [2 Pet. 1:5-13; Romans 1:17; Psalm 84:7.]
As holiness has its conception, birth, and infancy—just so, it has its full growth, and after the highest degrees of holiness, all Christians must strive. Holiness is not like to Jonah's gourd, which shot up in a night—but it is like plants and trees which grow up by degrees, (Psalm 92:14,) and after the highest degrees we must endeavor. [Only mushrooms grow up to perfection in one night.] After the prophet Elijah had traveled a day's journey in the wilderness, he sat down and slept under a juniper-tree, and there God calls upon him, "Get up and eat," 1 Kings 19:4-5; and when he found him the second time he calls again upon him, "Get up and eat, because you have a great journey to go," verse 7. O Christians, you have a howling wilderness to travel through, you have a great journey to go, you have many a mountain to walk over, and many an enemy to vanquish— even the world, the flesh, and the devil, and many a cross to bear, and many a mercy to improve, etc., and therefore you have very great cause to up and eat. I say, get up and eat, that is—grow stronger and stronger in holiness, and to walk from grace to grace, and from virtue to virtue, and to come off from your milk, and to feed upon strong meat, Heb. 5:12-14, that you may hold out to the end of your journey, and neither faint nor fall short of that great salvation which attends perfection of holiness.
This progress in holiness is that main thing that the apostle presses upon the believing Corinthians in that 2 Cor. 7:1, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The apostle having in the former chapter armed the believing Corinthians with many strong arguments against all communion and fellowship with idolaters, he comes at last to touch upon those great
and glorious promises which, upon the account of their high and holy calling, they were interested in, verse 16-18. He presents them as singular motives, and as choice and precious encouragements, to move them to perfect holiness in the fear of God. There is no work on earth that so well befits the heirs of such precious promises as that of cleansing themselves from all filthiness on the one hand, and that of perfecting holiness in the fear of God on the other hand.
Now this being a point of the highest concernment, and of the greatest importance imaginable to the saints, I shall therefore endeavor these three things:
I. First, To lay down some motives to provoke you to perfect holiness in the fear of God, etc.
II. Secondly, I shall propound some means, some directions, that may help you to make a progress in holiness, etc.
III. Thirdly, I shall show you how you may know whether you have attained to such a perfection of holiness as we are all to strive after, etc.
Sixteen Provocations to Increased
Holiness
(1.) The first motive to whet and stir up your spirits to labor after greater degrees and higher measures of holiness than yet you have attained to—consider that notwithstanding all the means, and all the advantages, and all the opportunities that you have enjoyed to work you to perfect holiness in the fear of God—yet you have obtained but to very small measures of holiness. You are rather babes than men in holiness; you are rather shrubs than cedars in grace; you are
rather dwarfs than giants in godliness to this very day. This sad charge I shall briefly charge against you by an induction of eight particulars, thus:
[1.] First, The strength, the power, the activity, and the prevalence of SIN in you to this day does witness to your faces that you have yet obtained but small measures of holiness. Romans 7:22-24; Isaiah 59:12. O my brethren, are not many of your corruptions as powerful and as strong as they were five, ten, yes, twenty years ago—notwithstanding all the prayers that you have made, and all the sermons that you have heard, and all the tears that you have shed, and all the resolutions that you have taken, and all the promises that you have made, and all the conflicts that you have had? And what does this speak out but that holiness is at a low ebb in your souls? O sirs, were but holiness risen to a greater height in your souls—how readily would you trample upon your lusts!
As the house of David grew stronger and stronger—the house of Saul grew weaker and weaker, 2 Sam. 3:1. As holiness rises in the soul by degrees—sin dies in the soul by degrees. The more any man abounds in holiness—the more he abounds in his spiritual conquests over the world, the flesh, and the devil, Gal. 8:14. O sirs, your pride testifies to your faces, and your self-love testifies to your faces, and your worldliness testifies to your faces, and your passion testifies to your faces, and your meager faith testifies to your faces, and your hypocrisy testifies to your faces, and your carnality testifies to your faces, etc., that yet you are not got up many rounds in Jacob's ladder, Hosea 5:5, and 7:10. But,
[2.] Secondly, You have not attained to much holiness; witness that high price that you set upon the toys, the trifles, and the vanities of this world, as Jonah did upon his gourd, Gen. 24:30-31. Ah, at what a rate do men value the empty honors, the fading riches, and the fleeting pleasures of this world! Did not Peter prefer an earthly tabernacle (Matthew 17) above a
celestial palace, not made with hands, and eternal in the heavens? But what do I talk of Peter, when this disease had again and again and again overspread the hearts of all the disciples, as you may evidently see by comparing these scriptures together. [Mat. 17:4; 2 Cor. 5:1-2; Mat. 18:1-2; Mark 9:33-36; Luke 9:46-47, and 22 to 28.] They had dispute upon dispute—which of them should be accounted greatest. They had often sharp contests among themselves, which of them should have the greatest honor, the best office, and the highest place in Christ's earthly kingdom! Indeed their thoughts, heads, and hearts were so taken up about an outward kingdom, a worldly kingdom, that they little minded either the spiritual kingdom of God within them, or the glorious kingdom of God above them.
As the foolish Indians prefer every toy and trifle before their mines of gold—just so, many Christians, who are low in holiness, prefer the trifling vanities of this world before the glorious treasures and endless pleasures which are at God's right hand, Psalm 16:11. Oh— but where holiness is risen to any considerable height, there men will make a very footstool of earthly crowns, for Christ to get up and ride in triumph. There all the glory and glitter of this world will be but as dross and dung, "But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ." Philippians 3:7-8. There men would, like the woman, the church, in the Revelation, "trample the moon," that is, all the things of this world, which are as changeable as the moon, "under their feet," Rev. 12:1. Were there but more holiness in your hearts, all the mirthful and gallant things of this world would be more contemptible in your eyes. O sirs, if Midas was condemned to wear ass's ears, because he preferred Pan's pipe before Apollo's lute, that is, human policy before divine providence—how severely are they to be censured, who prefer the poor, low, empty nothings of this world before all the glory and happiness of the eternal world! etc. But,
[3.] Thirdly, You have attained to but little holiness; witness your fears and faintings in a day of adversity. Though there are as many fear nots, as there be fears in Scripture— yet in a day of calamity, how easily and frequently does your fears get above your faith! Isaiah 51:12-13, and 41:10, 14. What fainting-fits do then attend you! Proverbs 24:10, "If you faint in the day of adversity —your strength is small." Look! as bodily faintness discovers bodily weakness—just so, soul faintness discovers soul weakness. It is troubles, which are the trials of a Christian's strength. Afflictions will test what sap and life we have within us. As the man is for holiness— just so, is his strength under trials. He who has no holiness—has no strength; and he who has but a little holiness—has but a little strength. He who has much holiness—has much strength; and accordingly will bear up bravely in a day of trial; his bow, with Joseph's, will then abide in strength, Gen. 49:23-24. Though Noah in the building of his ark met with many a sore trial, and many a sad affront, and many a broad jest, and many a bitter scoff; and though the people generally laughed at the good old man, thinking that he did only dream of rain; yet Noah, being eminent in holiness, his bow abode in strength, and he held on building of the ark, until he had finished the work that God had commanded.
But oh the sadness, the weakness, the faintness—which attends most people in the day of their adversity! Jer. 8:18, 21, "When I would comfort myself against sorrow, my heart is faint in me. For the hurt of the daughter of my people am I hurt; am I black; astonishment has taken hold on me." Chapter 45:3, "You did say, Woe is me now! for the Lord has added grief to my sorrow; I fainted in my sighings, and I find no rest." Lam. 1:22, "For my sighs are many, and my heart is faint." Chapter 5:17, "For this our heart is faint, for these things our eyes are dim." Now this faintness in the day of adversity speaks out much spiritual weakness; for where holiness is risen to a noble height, there men will bear up courageously, even in a day of calamity.
The eagle is the king of birds, and therefore the Romans, who were the greatest potentates on earth, still bore the eagle in their standards. Now the naturalist observes concerning this royal bird, that whereas all other birds make a noise when they are hungry, this princely bird makes no noise at all, though he be ever so hungry, for such is the greatness and the nobleness of his spirit, that whatever befalls him, he won't cry, and whine, and repine, as other birds will do when they lack their food; his princely spirit carries him above all hunger, thirst, or danger. Just so, men who are eminent in holiness, are men of such noble, princely spirits—that they won't faint, nor vex, nor fret, nor complain—nor whine, whatever their needs, trials, or straits may be. Such afflictions as would break other men's hearts, cannot so much as break their sleep; they still hold on their way, and whatever they meet with, they will be still a-mounting nearer and nearer to heaven. But where there is but a little holiness, there men will be like the common fowls of the air, still a-making a noise, they will still be a-crying, whining, and repining under every trial and trouble they meet with. But,
[4.] Fourthly, You have but a little holiness; witness your easy, your ready, and your frequent fallings before temptations and motions to sin. O sirs, when the temptation does but touch and take; when you are no sooner tempted but you are conquered; no sooner assaulted but you are vanquished; certainly holiness is at a very low ebb in your souls. That garrison, without all question, is very weak—which is taken at the first assault; and that soldier is but slightly armed, that is run through at the first thrust. Just so, that Christian has but little spiritual strength in him, who is worsted and vanquished upon the first appearance of a temptation. When men's understandings are easily corrupted with error, or their judgments with levity, or their wills with frowardness, or their affections with disorderedness, or their consciences with unrighteousness—it is a very great argument that there is but little holiness within. O sirs, men eminent in holiness, in their ordinary course, have been always eminent in the resisting and withstanding
of temptations, as is evident in Joseph, Job, Daniel, the three Hebrew children, etc. [Gen. 39; Job 1; Dan. 3 and 6.]
Austin thanks the Lord that his heart and the temptation did not meet together. The devil tempting Bonaventure, told him that he was a reprobate, and therefore persuaded him to drink in the present pleasures of this life, for, says Satan, you are excluded from the future joys with God in heaven; to whom he answered, "No, not so, Satan, for if I must not enjoy God after this life, I will labor to enjoy him as much as I can while I live." When one of the martyrs was offered riches and honors if he would recant, he gave this excellent answer, "Do but offer me something that is better than my Lord Jesus Christ, and you shall see what I will say to you." And the young convert when he was tempted, answered, "I am not the man that I was!" When Valens the emperor offered large preferments to Basil, and told him what a great man he would make him, he answered, "Offer these things to children, and not to Christians." When Bernard was tempted, "Tell me not, Satan," said he, "what I have been—but what I am, and will be—through grace." And so when Beza was tempted in the like case, he answered, "Whatever I was, I am now in Christ a new creature, and that is it which troubles you, Satan; I might have continued in my sins long enough before you would have vexed at it—but now I see you do envy me the grace of my Savior." And when Augustine was sadly reviled by the Donatists for the wickedness of his youth, he answered, "The more desperate my disease was—just so much the more, I admire the physician."
Thus men eminently holy have stood their ground in the face of all temptations and motions to sin. But, alas in these times how easily, how readily, and how frequently do multitudes fall before every temptation! As soon as Achan had but cast his eye upon the Babylonish garment and shekels of silver and wedge of gold—his fingers itched to be handling of them, Josh. 7:21. Just so, many in these days, as soon as they do but see the way to honor or preferment, or a great place, or a high office, etc., oh, how do their fingers itch, how do their souls long after these things! and though
they savor and smell ever so strong of Babylon or of Rome—yet have them they must. Such people may do well to remember, that Achan's Babylonish garment was but a shroud to shroud him, and his golden wedge was but a wedge to cleave him, and his shekels of silver were but shekels to hold him the faster, both under the wrath of God and man.
Such as can turn with every wind, and close with every worship, and bow to every idol that man sets up—have either no holiness, or else but very little holiness, in their hearts. Such as easily and readily fall before temptations from within or without, have never attained to any great measures of holiness. But,
[5.] Fifthly, You have but a little holiness; witness the strange behavior and carriage of your souls, when the Lord smites you in some near and dear enjoyment. If the Lord does but frown upon your Joseph, or touches your Isaac, or calls for your Benjamin, or withers your gourd—oh, now with Rachel you will not be comforted, or with Jacob you will go mourning into the grave, or with David you will cry out, "O Absalom, my son, my son! would God I had died for you!" or with Jonah you will tell God to his face that you do well to be angry. [Jer. 31:15; Gen. 37:35; 2 Sam. 18:33; Jonah 4:9.] Oh, now you can't look up and trust in God, you can't look up and delight in God, you can't look up and hope in God, you can't look up and solace yourselves in God, you can't look up and lie down in the good pleasure of God, you can't look up and justify God, you can't look up and say God is your God, etc.
Oh, now that God has touched you in your first-born, you can neither eat, nor drink, nor sleep. Now you can taste no sweet, nor take any comfort, nor find any contentment in any of all your enjoyments. Now that God has touched the apple of your eye, you can neither think well of God, nor speak well of God, nor behave well towards God. Oh, now nobody can please you, nor can anything satisfy you. Now you think that there is no sorrow compared to your sorrow; no cross compared to your cross; nor any loss compared to your loss,
etc. Now every sweet is bitter, and every comfort is a cross; and accordingly you behave both towards God and towards man, Lam. 1:12, 18; all which speaks out holiness to be at a very low ebb in your souls.
O sirs, were holiness but risen to some considerable height in your souls, you would with Job, who was eminent in holiness, bless a taking God, as well as a giving God, Job 1:21; and you behave sweetly and sincerely towards God, as well when he writes bitter things against you as when he is a-multiplying of favors and kindnesses upon you. But if when the rod smarts—you kick, and fling, and fret, and fume, and vex, and tear your comforts in pieces, and your souls in pieces, and your God in pieces, as much as in you lies, certainly the streams of holiness run low in your souls. But,
[6.] Sixthly, You have but little holiness; witness the ebbings and the flowings of your spirits according to the working of secondary causes. As secondary causes work—so you are up and down, high and low. Now you are full of hopes—and at another time you are full of fears. Now you believe—and later on despair. Now you are steadfast—and afterwards you are wavering. Now you say, "surely God will once more own us,"—and momentary you say, "truly God has forsaken us." Now you say you see the clouds begin to scatter—and later on you say you see the clouds grow darker and thicker. Now you say the winter is past, and the singing of birds has come—and afterwards you say your winter is likely to be longer than ever. [Cant. 2:11-12; Jer. 8:22, 46:11, and 2:8.] Now you say there is balm in Gilead—and at another time you say your wound is incurable. Now you say all is well—and shortly you are ready to give up all as lost, etc. And thus your hearts rise and fall according to the working of second causes.
When you have full purses, and powerful armies, and wise counselors, and great allies—then you are ready to say, "Surely our mountain is strong, and we shall never be moved!" Psalm 30:6-8. But when your bags are empty, and your forces broken, and your
counsels dissipated, and your allies fallen off—then you are ready to cry out, "Oh, now there is no hope, there is no help! "
Oh—but were you eminent in holiness, then, under the saddest and crossest workings of second causes, you would say with Asa, "O Lord, there is no one like you to help the powerless against the mighty. Help us, O Lord our God, for we rely on you," 2 Chron. 14:11; and with Elisha, "Those who are with us are more than those who are with them," 2 Kings 6:16-17; and with Moses, "Stand still and see the salvation of God," Exod. 14:13; and with David, "The Lord is on my side, I will not fear what man can do unto me," Psalm 118:6. Holiness in any considerable height, will set the power of God in opposition to all the power of the world, and then divinely triumph over them, Psalm 65:6-11.
Pompey once gloried in this—that with one stamp of his foot he could raise all Italy up in arms; but the great God with one stamp of his foot, or with one word of his mouth, can raise not only Italy—but also all the angels in heaven, and all the men on earth, in arms at his pleasure. And in the power of this God, eminent holiness will enable a man to glory all the day long. Where holiness is weak, there men stand and fall as second causes work—but where holiness is eminent, there men will live upon the first cause; and, however second causes may wheel about—yet such a man will live upon him, and look up to him who has a wheel within every wheel, Ezek. 1:15-22. But,
[7.] Seventhly, You have but little holiness; witness that soul-leanness, barrenness, and unfruitfulness that is among you at this very day. Ah, how may most cry out with the prophet Isaiah, "Oh my leanness, my leanness!" Isaiah 24:16, and 10:16. "Oh our leanness, our leanness, our barrenness!" etc. Though God has waited many years for fruit—yet behold nothing but leaves. I have read of the Indian fig-tree--that its leaves are exceedingly broad--but its fruit is no bigger than a bean. Ah, how many Christians are there in these days whose leaves of profession are very broad—but their fruits of righteousness and holiness are very small.
And as the Indian fig-tree, though it be of fair and goodly dimensions —yet it wastes all its sap and juice into leaves and blossoms. Just so, many in these days, who, though they look fair, and make a goodly show—yet they waste all their spiritual sap and life—into the mere leaves and blossoms of an empty profession.
Ah, how are many of our hearts like to the isle of Patmos, which is so barren that nothing good will grow on it; all the good things that grow there is from the earth that is brought from other places.
Look! as a company of ants are very busy about a molehill, running to and fro, and wearying themselves in their several movings and turnings, this way and that—and yet never grow great; for after all their motions and stirring, they are still the same as to the slender proportion of their bodies: just so, many Christians in these days run to and fro, they run from one duty to another, and from one ordinance to another, and from one opinion to another, and from one principle to another, and from one minister to another, and from one church to another, and from one way to another, and from one notion to another—and yet they make little progress in holiness, they grow but little in the love, the life, the likeness, and the knowledge of our Lord Jesus Christ, 2 Pet. 3:18. They are like those silly women who Timothy speaks of, who were ever learning—and yet never able to come to the knowledge of the truth, 2 Tim. 3:6-7. And they are like the country of Ozizala, which abounded with mirthful flowers—but was barren of nourishing grain. Just so, these abound in mirthful notions, and flourishing parts--but are barren of grace and holiness.
Seneca has long since observed that as the philosophers in his time grew more and more learned—just so, they grew less and less moral; and is there anything more evident in these days than this, namely, that as men grow more and more in empty airy notions, and in a pompous religion and profession—just so, they grow less and less zealous and pious.
The reason, say some, why Christ cursed the fig-tree, though the time of bearing fruit was not come, was because it made a glorious show with leaves, and promised much—but brought forth nothing. What is a barren tree, a barren ground, or a barren womb—compared to a barren heart? Many in our days are like the cypress-tree, which, the more it is watered—the more it is withered. Just so, the more many are watered with the means of grace—the more they wither; the more the dews of heaven falls upon them, and the more heavenly manna is daily rained round about them—the more lean, fruitless, and barren they grow. Such souls may do well to remember that those trees which are not for fruit—are for the fire! John 15:6; Heb. 6:8.
For a close, let me tell you that I fear, with Augustine—that many grieve more for the barrenness of their lands—than they do for the barrenness of their lives; and for the barrenness of their trees—than they do for the barrenness of their souls; and for the loss of their cattle—than they do for the loss of God's countenance. But,
[8.] Eighthly and lastly, You have but little holiness; witness that great indifference and fickleness that is to be found among you. Ah, how many Christians are there in these days of gospel light who are indifferent who they hear, or what they hear; who are indifferent whether they pray or not, or walk in gospel order or not, or maintain closet communion with God or not, or enjoy the Lord's supper or not, etc. Oh, what inconstancy is to be found among many in these days! Many people are only constant in inconstancy. [Lord Paulet kept both great favor and places under Henry the Eighth, a Papist, and under King Edward the Sixth, a Protestant, and under Queen Mary, a Papist, and under Queen Elizabeth, a Protestant; and being asked how he could do so, he answered that he always imitated the willow and not the oak.]
Now they are for ordinances—and at another time they are against them. Now ordinances are precious and glorious things—and afterwards they are poor low things. Now they cry up this and that for glorious truths—and shortly they cry down the same things as
dangerous and pernicious errors. Now they cry up Paul and cry down Apollos—and afterwards they cry up Apollos and cry down Paul. Now they are for this form—and momentarily they are for that form. Now they are very zealous—and shortly they are very lukewarm. Now they are for worshiping of God according to Scripture rule—and afterwards they are for worshiping of God according to the prescriptions of men. Now they have their gales of devotion—and before long they are quite becalmed. Now they are full of life—and in a short while they are very lumpish. Now they stand fast—and afterwards they are wavering. Now they are confident all will be well —and before long they give up all as lost. Now they will lay down their lives for Christ—and at another time they are afraid to own Christ, etc.
Now what does this indifference and inconstancy speak out—but either a total lack of holiness, or else that holiness is at a very low ebb in these men's souls? Now these eight arguments do clearly evidence that many, oh that I could not say that most, Christians have attained but to small measures and degrees of holiness. But,
(2.) Secondly, To provoke you to labor after higher degrees of holiness, consider that it is possible for you to attain to greater measures of holiness, than any you have yet reached unto. Though the work is hard—yet it is possible; and what great things won't men attempt upon the account of a possibility. Now that it is possible that you may attain to a greater perfection of holiness, I shall evidence these five ways:
[1.] First, By many precious PROMISES which are scattered up and down in the blessed Scriptures; as that Job 17:9, "The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger;" or as the Hebrew has it, "he shall add strength," that is, he shall go on from one degree of spiritual strength to another, he shall go on from a lesser degree to a greater degree of spiritual strength, and from a lower degree to a higher degree of spiritual strength. A holy man shall not only have his spiritual
strength maintained—but increased; he shall not only retain that spiritual strength he has—but he shall be still a-adding of strength to strength, Psalm 84:7. They go from strength to strength, or from power to power; or as the word may be read, from company to company, or from troop to troop—in allusion to the custom of the Jews, when all the males went up thrice a year to Jerusalem; now when they went up to Jerusalem, they went up with their flocks, and in troops. Now those who were lively, active, and strong—they overtook this company and that, and this troop and that—and so they went on, their power and strength increasing daily more and more, until they appeared before God in Zion. Look! as the bee goes from flower to flower to gather honey—just so, those who had a principle of grace and holiness in them, they went from one good company to another, from one troop of Christians to another—still gathering up heavenly honey as they went.
O sirs, there is no such way to perfect holiness, as to be still a-going on from duty to duty, and from ordinance to ordinance; from praying to hearing, and from hearing to praying; from reading to meditating, and from meditating to reading; from public duties to closet duties, and from closet duties to public duties, etc. Psalm 92:12-14, "But the godly will flourish like palm trees and grow strong like the cedars of Lebanon. For they are transplanted into the Lord's own house. They flourish in the courts of our God. Even in old age they will still produce fruit; they will remain vital and green." The promise of flourishing is repeated in these verses—to note the more than ordinary flourishing estate of the saints, even in their old age.
I have read of an old Christian, who being asked whether he grew in goodness or not, answered, "I believe I do, because the Lord has promised that his people shall bring forth fruit in old age." Pliny, writing of the crocodile, tells us that she grows to her dying day—just so, Christians who are rooted in Christ, and planted in the house of the Lord, they will be still growing up in grace and holiness even to their dying day. It is with real Christians as it is with wine—the older the better; or as it is with the sun—which shines most gloriously and
amiably when it is near setting. Gracious souls are like an evergreen tree, whose leaves are always green, not only in the summer of youth —but also in the winter of old age. The palm-tree is always green, it never loses its leaves or fruit, and the more it is loaded the deeper it is rooted; and so it shall be with throughout Christians.
Just so, in Isaiah 46:3-4, God has promised to carry us on to old age, "Listen to me, all you who are left in Israel. I created you and I have cared for you since before you were born. I will be your God throughout your lifetime—until your hair is white with age. I made you, and I will care for you. I will carry you along and save you." That God who begins a work of grace and holiness in his people's hearts— that God will perfect and carry on that work. Mothers express their tender care, love, and delight, by carrying their babes in their arms until they can walk alone. But God surpasses them in his love, care, tenderness, and divine fondness—for he will carry them even to old age. This word "I," which is six times repeated in the fourth verse, is doubtless of very great importance, and signifies not only God's eternal essence, and that he will be ever like himself—but also his unchangeableness in regard of us; for whatever our thoughts may be concerning God—yet we shall always find him one and the same; he will be as good to his people at last as he was at first, even to old age he will carry them.
Just so, in Proverbs 4:18, "The path of the righteous is like the first gleam of dawn, shining ever brighter until the full light of day." A holy man proceeds from grace to grace, from virtue to virtue; he goes from faith to faith, and from strength to strength—until at length he shines as the sun in his strength!
Just so, in Hosea 14:5-7, "I will be to Israel like a refreshing dew from heaven. It will blossom like the lily; it will send roots deep into the soil like the cedars in Lebanon. Its branches will spread out like those of beautiful olive trees, as fragrant as the cedar forests of Lebanon. My people will return again to the safety of their land. They will flourish like grain and blossom like grapevines. They will be as
fragrant as the wines of Lebanon." The growth, the fruitfulness, and the flourishing estate of the saints in grace and holiness, is set forth by a sevenfold metaphor in these words. The similes are all plain and easy, and you may easily dilate upon them in your own thoughts; and therefore I shall pass them.
I shall conclude with that precious promise, John 4:14, "But whoever drinks of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." The Spirit in its gracious operations shall be a constant spring in believers' hearts, and it shall every day rise higher and higher, like the water in Ezekiel, until grace is swallowed up in glory! Ezek. 47:1-7. And thus you see by these choice promises, that it is possible for you to attain to a greater measure of holiness. But,
[2.] Secondly, The PRAYERS that have been put up upon this very account, do clearly evidence that it is possible for you to attain to a greater measure of holiness. Certainly the people of God would never have prayed for higher degrees of grace and holiness, if they had not been attainable. Now it is very observable that the spirits of the saints have run out much this way, as is evident in these instances, Phil. 1:9-11, "And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ--to the glory and praise of God."
Colossians 1:9 "For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding." Colossians 4:12, "Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured." The Greek word is a metaphor from a ship, whose
sails are filled with wind. Epaphras was a humble petitioner that the souls of the Colossians might be filled with the highest degrees of grace and holiness, as the sails of a ship are filled with wind. 1 Thes. 3:12, "And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you." The apostle, by doubling his word, increase and abound, discovers himself to be an importunate suitor, that a double portion of grace and holiness might be given out to the Thessalonians.
Just so, in Hebrews 13:20-21, "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen." The apostle cannot beg anything for these believing Hebrews below perfection. And the apostle Peter puts up the same requests for those blessed converts who were scattered throughout "Pontius, Galatia, Cappadocia, Asia, and Bithynia."
1 Peter 5:10, "But the God of all grace, who has called us into his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect, establish, strengthen, settle you." God is called "the God of all grace," because he is the giver of all kinds of grace, and of all degrees of grace. Nothing below perfection will satisfy this great apostle, when he comes to plead for these saints. Though they had as much grace as would bring them to heaven—yet he begs such a perfection of grace as might raise them high in heaven. And thus it appears by the prayers of these holy men, that saints may still be rising in grace and holiness. But,
[3.] Thirdly, The EXPERIENCE of other saints does clearly evidence this, that you may attain unto higher degrees of grace and holiness than those which yet you have attained unto.
Genesis 6:9, "Noah was a just man and perfect in his generation, and Noah walked with God." Noah was not only perfect with perfection of parts; nor only perfect in respect of desires, endeavors, and aims; nor only perfect in respect of his justification before God by imputed righteousness; nor only perfect in respect of God's approbation, acceptance, and delight; nor only perfect in respect of God's design and intentions to make him so in the eternal world; nor only perfect in respect of those gifts and graces with which he was adorned and furnished for the discharge of his place, office, and work to which the Lord had called him; nor only comparatively perfect, in regard of that profane, ungodly, and debauched generation among whom he lived; but also he is said to be perfect in respect of an eminent progress that he had made in grace and holiness. He had attained to considerable degrees and measures of grace and holiness; and though his proficiency in the exercise of grace and practice of piety fell short of complete perfection—yet it rose to such a height that God could not but crown him and chronicle him for a perfect man. [Psalm 37:37; Phil. 3:11-16; Cant. 4:7; Eph. 5:26-27; Rev. 14:45; Proverbs 2:21, and 11:5; 2 Tim. 3:16-17.] In all ages of the world, there has been four different levels of Christians—namely, babes, children, young men, and old men. [1 Pet. 2:2; 1 John 2:12-14; Heb. 5:12-14.] Noah was not a babe, nor a child, nor a young man—but an old man in grace and holiness; and therefore he is said to be perfect. There are several grades in Christ's school—some higher, some lower. Now he who is in the highest grade may be said to be perfect, in regard of those who are in a lower or in the lowest grade. Now Noah was in the highest grade of grace and godliness, therefore he is said to be perfect.
And in this sense, I suppose, Job is said to be a perfect man: Job 1:1, 8, "There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one who feared God, and eschewed evil. And the Lord said unto Satan, Have you considered my servant Job, that there is none like him in the earth, a perfect and upright man, one who fears God, and eschews evil?" Job was a very considerable person; he was a man of a choice spirit, he was taller in
goodness, and head and shoulders higher in grace and godliness— than any of the saints in that age and corner of the world where he lived. Job was a man of the greatest weight and worth for holiness, in all the world. Job was a paragon; no Christians could come near him. As he was the greatest—just so, he was the best of the best of all the saints—for heights of grace and holiness. He was a giant, and all the Christians round about him were but as so many dwarfs. He was the paragon of his time; for piety and sanctity none could parallel him, none could match him.
In this sense we are to understand the apostle, both in 1 Cor. 2:6, "We speak wisdom among those who are perfect," and in Phil. 3:15, "Let as many as be perfect be thus minded." He speaks here not of an absolute perfection, for such a perfection himself disclaims in verse 12, "Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me." By the force of the original word, that is here rendered press on, [I persecute, I follow with as hot and as eager a spirit after perfection, just as persecutors do follow after those they persecute.] the apostle declares that he had perfection in chase, as it were, and that his spirit was with much heat and eagerness carried out in pursuing after it, and resolved not to rest until he had attained to it.
An absolute perfection is very desirable on earth—but shall never be obtained until we come to heaven. Absolute perfection is not the privilege of saints militant—but of saints triumphant; and therefore the perfection that the believing Corinthians and holy Philippians had attained to—was not an absolute but a comparative perfection; they were perfect in comparison of those who were but babes and shrubs and dwarfs in Christ.
It is a very high and honorable report which the apostle gives of the Corinthians in that 2 Cor. 8:7, "Therefore, as you abound in everything, in faith, in utterance, and knowledge, and in all diligence, and in your love to us; see that you abound in this grace also." And it
is a very large testimony that the same apostle gives of the Romans in that Romans 15:14, "And I myself also am persuaded of you, my brethren, that you are also full of goodness, filled with all knowledge, able also to admonish one another." Now the fullness the apostle speaks of is not a fullness of parts, for the weakest believer as well as the strongest is at first conversion renewed and sanctified in every part, though it be but in part and imperfect. But of this fullness the apostle does not speak. But then there is a fullness of degrees. The apostle is to be understood of a comparative fullness. The Romans were full of all goodness and knowledge—in comparison of those in whom Christ was but newly formed, and in whom the work of grace was but newly erected. And they were full of all goodness and knowledge now, in comparison of what they were at their first acquaintance with Christ, and first acceptance of Christ, and first resignation of themselves to Christ, and at their first marriage union and communion with Christ.
And thus you see, by the experiences of other saints, that it is possible for you to attain to higher degrees of grace and holiness than any that yet you have attained to. But,
[4.] Fourthly, It is possible for you to attain to higher degrees and pitches in holiness than any that yet you have attained unto; witness the PRAISES and THANKSGIVINGS that have been offered up to God upon their accounts who have attained to a very great height of holiness. Take a few Scripture instances for the clearing up of this particular:
1 Cor. 1:4-5, 7, "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything you are enriched by him, in all utterance and in all knowledge; so that you come behind in no good gift."
Eph. 1:3, 7-8, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ; who according to the riches of his grace, has
abounded towards us in all wisdom and prudence." [Though injuries should be written in the dust—yet spiritual mercies should be written on marble, that our hearts may be the better provoked to thankfulness for them.] Here the apostle trumpets out the high praises of God, for that he had blessed them and enriched them, though not with grain, or oil, or wine, or with gold or silver, which is but red and white clay, that yet he had blessed them with all spiritual blessings—which are the choicest, the chief, and the sweetest of blessings. Spiritual blessings are right-handed blessings, they are peculiar blessings, they are blessings-sweetening blessings, for they sweeten all the blessings man enjoys. And they are blessingsbegetting blessings, for they beget and bring forth many other blessings, to the enriching and adorning of a Christian's soul. And they are blessings-sanctifying blessings, they are blessings that sanctify all other blessings. And they are blessings-preserving blessings, they are blessings that will preserve all our other blessings. Spiritual blessings are peculiar blessings, they are costly blessings, they are blessings that reach to the very spirit and soul of a Christian, they are blessings that raise the spirit of a Christian, and that ennoble the spirit of a Christian, and that cheer up the spirit of a Christian, and that a thousand ways betters the spirit of a Christian! Therefore it is no wonder that the apostle's heart was so affected with spiritual blessings, and that his mouth was so filled with spiritual praises, as indeed it was.
1 Tim. 1:12, 14, "And I thank Christ Jesus our Lord, because the grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus."
And thus you see by others' thanksgivings, that it is possible for you to attain to far higher degrees of holiness than what for the present you are raised to. The stork is said to leave one of her young ones where she hatches them; and the elephant to turn up the first sprig towards heaven when he comes to feed, and both out of some instinct of gratitude; and shall not a divine instinct enable Christians to do much more in a way of gratitude, both upon the account of
their own graces, and upon the account of those eminent measures of grace, which other saints are blessed and crowned with? Though Seiarus did dare to sacrifice to himself—yet a Christian must not dare to sacrifice to himself, nor to his duties, nor to his graces, etc.; the sacrifice of praise in regard of grace received, is a crown of glory which is due to none but the God of grace.
All the rivers return to the sea from whence they had their beginning. God will give you his covenant, and he will give you his ordinances, and he will give his heaven, and he will give you his Son, yes, he will give you himself; but his glory, his glory—he will not give unto another, Isaiah 42:8. Whatever he parts with, he is resolved that neither angels nor men shall share with him in the glory of his grace. I have read of a stork which cast a pearl into the bosom of a maid which had healed her of a wound. O sirs! when God comes to heal you of your spiritual wounds and diseases, and not only so—but shall also richly bespangle and adorn your souls with his precious graces, what can you do less than cast that pearl of praise into the bosom of God? as David did in that Psalm 103:1-6.
The best means to get more grace, is to be thankful for that grace which you have, for God loves to sow much where he reaps much. If your returns are answerable to your receipts, you will still be on the receiving hand. Thankfulness is God's payment for all his blessings, and those who truly and duly pays this payment, shall be sure to abound in the best of blessings. Thankfulness for one blessing always draws on another blessing, as saints by experience daily find. And thus you see, by these arguments, that it is possible for you to attain higher degrees of holiness than any yet you have reached unto. But,