Chapter 3 (continued, part 15)
That is a sweet text, Isaiah 65:8, "But I will not destroy them all,' says the Lord. "For just as good grapes are found among a cluster of bad ones (and someone will say, 'Don't throw them all away—there are some good grapes there!'), so I will not destroy all Israel. For I still have true servants there." Oh, says Christ to the Father, here are a company of weak saints that have some buddings of grace, oh do not destroy it, Father! there is a blessing in it, though it be but weak. The genuine sense of the similitude, I think, is this: when a vine being blasted or otherwise decayed is grown so bad and so barren, that scarce any good clusters of grapes can be discerned on it, whereby it may be deemed to have any life, or of ever becoming fruitful again, and the farmer is about to cut it down to the ground, one standing by sees here a cluster, and there a little cluster, and cries out, Oh do not not cut down the vine, it has a little life, and by good husbandry it may be made fruitful. We may look upon the Lord Jesus as thus pleading with his Father's justice: Father, I know you see that these souls are dry and barren, and that there is little or no good in them, and therefore you might justly cut them down. But, O my Father! I see here a bunch and there a bunch, here a little grace and there a little grace— surely there is a blessing it. Oh spare it, let it not be destroyed.
Mat. 12:27, "A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory." [It is the custom of Biblical writers, to use phrases whereby they understand much more than
they do express: an example whereof you have in this verse, where Christ's not breaking the bruised reed signifies his great mercy and kindness in repairing, and restoring, and curing the bruised weakling. And so his not quenching the smoking flax is his enlivening, quickening, and inflaming that fire or spark of grace or goodness which was almost quenched, etc.]
"A bruised reed he will not break." The Jewish commentators understand it thus: he shall not tyrannise over—but nourish and cherish the poor, weak, feeble ones, who are accustomed to be oppressed by great ones. But men more spiritual understand it thus: Christ will not behave roughly and rigorously towards poor weak tender souls, whose graces are as a bruised reed and as smoking flax. A reed is a contemptible thing, a fragile thing, it will break sometimes before a man is aware; a bruised reed is more fragile, it will be broken with a touch—yet Christ will not break such a bruised reed, that is, a soul weak in grace.
"A smoldering wick he will not snuff out." The wick of a candle is of little worth, and yet less when it smokes, as yielding neither light nor heat—but rather smokes, and offends with an foul smell, which men cannot bear— but will put it out. But the Lord Jesus Christ will not do so. Souls whose knowledge, love, faith, and zeal do as but smoke—the Lord Jesus will not trample under foot; nay, he will cherish, nourish, and strengthen such— to life eternal. Look, what wax is to the wick, or oil is to the lamp—that will the Lord Jesus be to the graces of weak Christians.
"Till he leads justice to victory." That is, until the sanctified frame of grace begun in their hearts be brought to that perfection that it prevails over all opposite corruption.
Thus you see how sweetly the Lord Jesus behaves towards souls weak in grace; therefore let not those who bring forth a hundredfold despise those who bring forth but thirty, nor those who have five talents despise those who have but two.
The fifth support is this:
Support 5. That weak saints may be very useful to the strong,
and sometimes may do more than strong saints can.
As you may see in 1 Cor. 12:14-28. The apostle in this Scripture discovers the singular use of the weakest saint in the body of Christ, by the usefulness of the weakest and lowest member in the natural body to the strongest: ver. 21, "The eye cannot say to the hand, I have no need of you; nor again the head to the foot, I have no need of you." By the head and by the eye he means such saints as were eminent in gifts and graces, who were adorned more richly and who shined more gloriously in grace and gracious abilities than others. Oh these should not despise those who were not so eminent and excellent as themselves; for God has so tempered the inequality of the members in the natural body, that the more excellent and beautiful members cannot do without the more abject and weak members; therefore slight not the weakest saints, for certainly, at first or last, the weakest will be serviceable to the strongest. A dwarf may be useful to a giant, a child to a man; sometimes a little finger shall do that which a limb in the body cannot do; it is so often in Christ's spiritual body. I will give you a very famous instance for this.
Weak Christians may be of singular use to the strongest; those who know most may learn more even from the weakest saints. [A little star has light and influence, though not the glory which is proper to the sun.]
Junius was converted by discoursing with a ploughman. In Acts 18:24-27, Apollos, though he was an eloquent man and mighty in the Scriptures as the text speaks—yet was he furthered and bettered in the knowledge of Christ's kingdom by Aquila and Priscilla. A poor tent-maker and his wife were instrumental to acquaint him with those things that he knew but weakly, and so communicated their light and knowledge to him.
The sixth support is this:
Support 6. Where there is but a little grace, there God expects less, and will accept of less, though it be accompanied with many failings.
You say, Oh! I have but a little grace, a little faith, a little love, a little zeal. Oh know, where there is but a little grace, there God expects less
obedience, and will accept of less service: 2 Cor. 8:12, "For if there be first a willing mind, it is accepted according to that which a man has, and not according to that which he has not." The two pennies dropped into the treasury, Luke 21:3, by the poor widow, her heart being in the action, were more acceptable than large amounts cast in by the rich people. Noah's sacrifice could not be great, and yet it was greatly accepted by God. In the time of the law, God accepted a handful of meal for a sacrifice, and a parcel of goat's hair for an oblation; and certainly God has lost none of his affections to poor souls in the time of the gospel.
Canticles 2:14, "Let me hear your voice, for your voice is sweet, and your countenance is lovely." The Hebrew wordfor voice signifies any sound such as birds or brutes make. Their chattering is like lovely songs in the ear of God, their penny is a sweet offering. Parents, who have but some drops of that love and tender affection that is in God to his people—they accept of a very little service from their weak children; and will not God? In time of strength God looks for much—but in the time of weakness God will bear much, and overlook much, and accept of a little, yes, of a very little. [It is very observable that the eagle and the lion, those brave creatures, were not offered in sacrifice unto God—but the poor lamb and dove: to note that your brave, high, and lofty spirits God regards not; but your poor, meek, lowly spirits God accepts.]
One, writing of the tree of knowledge, says that "it bears many leaves— but little fruit." Though weak saints have a great many leaves, and but little fruit, little grace—yet that little the Lord will kindly accept of.
Artaxerxes, the Persian monarch, was famous for accepting of a little water from the hand of a loving subject; God makes himself famous, and his grace glorious, by his kind acceptance of the weakest endeavors of his people, etc.
The seventh support is this:
Support 7. The least measure of grace is as true and as good and sure a pledge of greater measures of grace that the soul shall have here, and of glory that the soul shall have hereafter —as the greatest measure of grace
"He who has begun a good work, he will perfect it to the day of Christ," Philip. 1:6. Christ is called not only the author—but also the finisher of our faith, Heb. 12:2. In Mal. 4:2, "But for you who fear my name, the Sun of Righteousness will rise with healing in his wings. And you will go free, leaping with joy like calves let out to pasture." And so in Job 17:9, "The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger." Zech. 12:8, "On that day the Lord will defend the people of Jerusalem; the weakest among them will be as mighty as King David! And the royal descendants will be like God, like the angel of the Lord who goes before them!" 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 tree in Alcinous's garden always had blossoms, buds, and ripe fruits, one under another. Such a tree, will God make every Christian to be. "The righteous," though ever so weak, "shall flourish like the palm tree," Psalm 92:12-14. Now the palm tree never loses his leaf or fruit, says Pliny.
An old man being asked if he grew in goodness, answered, Yes, doubtless I believe I do, because the Lord has said, "They shall still bring forth fruit in old age, they shall be fat, and flourishing."
In the island of St. Thomas, on the back side of Africa, in the midst of it is a hill, and over that a continual cloud, wherewith the whole island is watered. Such a cloud is Christ to weak saints. Though our hearts naturally are like the isle of Patmos, which is so barren of any good as that nothing will grow but on earth that is brought from other places—yet Christ will make them like "a watered garden, and like a spring of water, whose waters fail not," Isaiah 58:11.
The eighth support is this:
Support 8. That the least good that is done by the weakest saint shall not be despised by Christ—but highly esteemed and
rewarded.
The Lord comes—with a great reward for a little work. As you may see in Mat. 19:27, "Behold we have forsaken all, and followed you, and what shall we have?" A great all! a great catch indeed, as I have formerly showed you; they left a few old boats and torn nets and poor household stuff—yet Christ reacts very sweetly and lovingly to them, and tells them in verse 28, that they would "sit upon twelve thrones, judging the twelve tribes of Israel." Christ tells them they shall sit as kings. They are here but obscure kings—but kings elected; but in that day they shall be kings crowned, kings glorified, kings acknowledged. Then they shall as far outshine the glory of the sun, as the sun now outshines a twinkling star. In that day they shall be "higher than the kings of the earth," Psalm 89:27.
So in Mat. 10:42, "And whoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a disciple, truly I say unto you, he shall never lose his reward, for a cup of cold water." Water, the common element, and cold water, which cost them not so much as fire to warm it; for that, there is a torrent and a very sea of all pleasures provided for you to all eternity. God esteems men's deeds by their minds —and not their minds by their deeds. The least and cheapest courtesy that can be showed shall be rewarded. There is an emphasis in that deep asseveration, "Truly I say unto you, he shall never lose his reward." God is not likely to break his promise; neither will he forget the least good done by the least saint. The butler may forget Joseph, and Joseph may forget his father's house—but the Lord will not forget the least good done by the weakest saint.
Agrippa, having suffered imprisonment for wishing Caligula emperor, the first thing Caligula did when he came to the empire, was to promote Agrippa to a kingdom. He gave him also a chain of gold as heavy as the chain of iron, which was upon him in prison. And will not Christ richly reward for all our well-wishes toward him, and for all our gracious actings for him? Surely he will. He has a king's heart, as well as a king's purse.
The Duke of Burgundy, being a wise and loving man, did bountifully
reward a poor gardener, for offering of him a root, being the best present the poor man had; and will not our God, whose very nature is goodness, kindness, and sweetness, etc., do much more? Surely he will reward the least good done by the weakest saint. Therefore be not discouraged, weak Christians, though you should meet with hard measure from the world, though they should reward your weak services with reproaches, etc., for the Lord will reward you; he "will not despise the day of small things," Heb. 6:10. What though, O precious soul, your language is clipped and broken? what though you can but chatter like a crane? what though you can not talk as fluently and eloquently for Christ as others? what though your hand is so weak, that you can not do so much for Christ as others? nor do so well for Christ as others? Yet the Lord, seeing your heart sincere, will reward you. You shall have an everlasting rest for a little labor, and a great reward for a little work!
The ninth support is this:
Support 9. That as your graces are weaker than others—so your temptations shall be fewer—and your afflictions lighter than others.
God in much wisdom and love will suit your burdens to your backs; he will suit all your temptations and afflictions to your strength. Your burdens shall not be great—if your strength be but little; as you may see, 1 Cor. 10:13, "No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." The Lord, O weak Christian! will suit your burden to your back—and his strokes to your strength. This is most evident in Scripture, that the strongest in grace have always been most tempted, afflicted, and distressed. [When Latimer was at the stake, ready to be burned, he breathed out those sweet words, God is faithful!]
If Abraham excels others in faith, God will test the strength of Abraham's faith to the uttermost, and put him to that test, which he never put man to before, Gen. 20. If Moses excels all others in meekness, the Lord will test the strength of that grace, and Moses shall have to do with as proud and as murmuring a generation, as ever man had to do with. If
Job excels all others in patience, he shall be exercised with such strange and unheard of afflictions, as shall try not only the truth—but also the strength of his patience to the uttermost. If Paul has more glorious revelations than the rest of the apostles, Paul shall be more buffeted and exercised with temptations, than the rest of the apostles. [Num. 12:3; Exod. 16:7-8; Num. 14:27, 36, and 16:11; Exod. 15:24; James 5:11; read the 1st, 6th, and 7th chapters of Job; 2 Cor. 12:1-11.]
And thus you see it clear by all these instances, that the best and choicest saints have always met with the worst and greatest temptations and afflictions. So when the disciples were in the lowest form, when they were weak in grace, the Lord Jesus exercises them but with light afflictions; but when they had a greater measure of the Spirit poured upon them, then their troubles were increased and multiplied, and their former troubles, in comparison of the latter, were but as scratches of pins, compared to stabs at the heart, Acts 2:1-21. When the Spirit of the Lord was poured out upon them—then they were greatly afflicted, opposed, and persecuted; when they had a greater measure of the Spirit, to enable them to bear the hatred, frowns, strokes, and blows of the enraged world—then all of them had the honor to suffer a violent death for Christ, as histories do evidence.
That is a very remarkable scripture, Luke 24:49, "And now I will send the Holy Spirit, just as my Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven." The Lord Jesus would not have them go from Jerusalem, until they were endued with power from on high—the gifts and graces of the Spirit that are promised in Isaiah 44:3; Joel 2:28; John 14:16, and 15:26. Says Christ, "Stay here in the city, until you are completely armed and fitted for all encounters, until you be endued with power;" or, as the Greek carries it, "until you are clothed." They were as naked persons; they had but a little of the Spirit, so that they were not complete; they were not clothed with the Spirit, until after the ascension of Christ. Now says Christ, "Wait until such time as you are clothed with the Spirit." The Lord Jesus knew well enough that they would meet with bitter opposition, terrible afflictions, and dreadful persecution for his and the gospel's sake; therefore "stay here in the city until the Holy Spirit comes and fills you with power from heaven," that so
nothing may daunt you, nor sink you.
The tenth support is this:
Support 10. That your persons stand not before God in your own righteousness—but in the perfect, spotless, and matchless righteousness of the Lord Jesus.
Weak hearts are apt to sit down troubled and discouraged, when they look upon that body of sin that is in them, and those imperfections which attend their chief services; they are ready to say, We shall one day perish by the strength of our lusts, or by the defects of our services. Oh but weak souls should remember this, to strengthen them against all discouragements, that their persons stand before God, clothed with the righteousness of their Savior, and so God owns them and looks upon them as persons wrapped up in his royal robe. Hence it is that he is called, Jer. 23:6, "JEHOVAH TSIDKENU, the Lord our righteousness." And so in 1 Cor. 1:30, "He is made unto us wisdom, righteousness, sanctification, and redemption." [The costly cloak of Alcisthenes, which Dionysius sold to the Carthaginians for a large sum, is a mean and beggarly rag, compared to that embroidered mantle which Christ puts upon the weakest saints.]
Though weak saints have nothing of their own—yet in Christ they have all, for in him is all fullness, Col. 1:19, both repletive and diffusive; both of abundance and of redundance; both of plenty and of bounty. Christ is made to weak saints wisdom, by his prophetical office; and he is made to weak saints righteousness and sanctification, by his priestly office; and he is made to weak saints redemption, by his kingly office. So in Col. 2:10, "And you are complete in him—who is the head of all principality and power."
Varro reports of two hundred and eighty-eight different opinions which were among the philosophers, as to what constituted happiness; but they were wrong in them all, one judging his happiness lay in this and another in that. They caught at the shadow of happiness—but could not come at the tree of life, the Lord Jesus Christ, who is weak saints' complete happiness. Rev. 14:5, "They were without fault before the throne of God."
Though men may accuse you, judge and condemn you—yet know for your support, that you are acquitted before the throne of God. However you may stand in the eyes of men, as full of nothing but faults, people made up of nothing but sin—yet are you clear in the eyes of God. So in Cant. 4:7, "You are all fair, my love, and there is no spot in you." There is no spot in God's account. God looks upon weak saints in the Son of his love, and sees them all lovely; they are as the tree of Paradise, Gen. 3:6, "fair to his eye, and pleasant to his taste." Or as Absalom, in whom there was no blemish from head to foot. Ah, poor souls! you are apt to look upon your spots and blots, and to cry out with the leper not only "Unclean, unclean!" but "Undone, undone!" Well, forever remember this, that your persons stand before God in the righteousness of Christ; upon which account you always appear, before the throne of God, without fault; you are all fair, and there is no spot in you.
The eleventh support is this:
Support 11. Your sins shall never provoke Christ, nor prevail with Christ so far, as to give you a bill of divorce. [Read Jer. 3. Out of the most poisonful drugs God distills his glory and our salvation. Galen speaks of a maid, called Nupella, who was nourished by poison. God can and will turn the very sins of his people, which are the worst poison in all the world, into his children's advantage.]
Oh there is much in it, if the Lord would set it home upon your hearts. Your sins shall never prevail so far with Christ, nor ever so far provoke him, as to work him to give you a bill of divorce. Your sins may provoke Christ to frown upon you, they may provoke Christ to chide with you, they may provoke him greatly to correct you—but they shall never provoke Christ to give you a bill of divorce: Psalm 89:30-34, "But if his sons forsake my law and fail to walk in my ways, if they do not obey my decrees and fail to keep my commands, then I will punish their sin with the rod, and their disobedience with beating. But I will never stop loving him, nor let my promise to him fail. No, I will not break my covenant; I will not take back a single word I said."
That is a great support to a weak saint—that his sin shall never separate him from God nor Christ. You are many times afraid that this deadness,
this dullness, this earthliness, and these wandering thoughts, etc., which attend you, will provoke the Lord Jesus to sue a bill of divorce against you. But remember this, your sins shall never so far prevail with Christ, as to work him to give you a bill of divorce.
Mark—There is nothing can provoke Christ to give you a bill of divorce but sin. Now sin is slain; consequently, I shall open this to you in three things:
[1.] First, Sin is slain JUDICIALLY; for it is condemned both by Christ and his people, and so it is dead according to law; which is and may be a singular comfort and support to weak saints, that their greatest and worst enemy, sin, is condemned to die, and shall not forever vex and torment their precious souls. It is dead judicially, it is under the sentence of condemnation: 1 Cor. 15:55, 56, "O death, where is your sting? O grave, where is your victory? The sting of death is sin," etc. The apostle here triumphs over it as a thief condemned to death. Sin is sentenced now; though not fully put to death, it is dead judicially. As when the sentence of death is passed upon a malefactor, you say he is a dead man; why? he is judicially dead; so is sin, sin is judicially dead. When a man who has robbed and wounded another is taken, and sentenced judicially—we say he is a dead man. Sin, O weak soul! is sentenced and judicially slain; and therefore that can never work the Lord Jesus to give you a bill of divorce. The thoughts of which should much refresh you and support you.
[2.] Secondly, Sin is dead or slain CIVILLY, as well as judicially. It is civilly dead, because the power of it is much abated, and its dominion and tyranny overpowered. As when a king or tyrant is whipped and stripped of his power to domineer, reign, and play the tyrant, he is civilly dead, even while he lives; so is sin in this sense dead even while it lives, Romans 6:14. [It is with sin in the saints as it was with those beasts, Dan. 7:12, which had their dominions taken away, though their lives were prolonged for a season and a time.]
Adam died civilly the same day that he sinned. The creatures that before lovingly obeyed him, as soon as he renounced obedience to his God, they renounced all obedience to him or his sovereignty, so that he civilly died the very same day that he sinned.
That is a sweet word that you have, Romans 6:11, "Likewise reckon you also yourselves to be dead indeed unto sin." Therefore Christ will never divorce you for sin. Oh what a support may this be to a weak saint, that sin, which he fears above all other things in the world, is slain judicially and civilly. The Lord has whipped and stripped it of all its ruling, reigning, domineering, tyrannizing power. Oh, therefore, Christians, look upon sin as dead, that is, as not to be obeyed, as not to be acknowledged, no more than a tyrant who is stripped of all his tyrannizing power. People who are wise, and understand their liberty, look not upon such a one as fit to be obeyed and served—but as one fit to be renounced and destroyed. You must so look upon your sins, and deal accordingly with them. [Where sin sits in the soul, as a king sits upon his throne, and commands the heart, as a king commands his subjects, there is reign of sin; but grace frees the soul from this.]
[3.] Thirdly, Sin is slain NATURALLY, as well as civilly. Christ has given it its death's wound by his death and resurrection. He has given sin such a wound, that it cannot be long-lived, though it may linger a while in a saint. As a tree that is cut at the root with a sore gash or two, must die within a year, perhaps a month, nay, it may be within a week; though for a time it may flourish, it may have leaves and fruit—yet it secretly dies, and will very shortly wither and perish. The Lord Jesus has given sin such a mortal wound, by his death and Spirit, and by the communication of his favor and grace to the soul, that sin shall never more recover its strength —but die a lingering death in the souls of the saints. Christ did not die all at once upon the cross—but little by little; to show us, that his death should extend to the slaying of sin gradually in the souls of the saints.
When our enemy has a mortal wound, we say he is a dead man, his wound is mortal; so when Jesus Christ has given sin such a deadly wound, such a mortal blow, that it shall never more recover its strength and power—we may truly say, it is dead, it is slain. Therefore cheer up, O weak souls, for certainly sin which is thus slain can never provoke Jesus Christ to give you a bill of divorce. Ah! that all weak Christians would, like the bee, abide upon these sweet flowers, and gather honey out of them, etc.
To proceed. The twelfth support is this:
Support 12. Christ and you are sharers. Know this, weak saints, for your support and comfort,
1. That Christ shares with you—and you share with Christ. I shall open this sweet truth to you a little.
[1.] Christ shares with you in your NATURES.
In Heb. 2:16, "For truly he took not on him the nature of angels—but he took on him the seed of Abraham." And by this he has advanced fallen man above the very angels. This is the great mystery spoken of, 1 Tim. 3:16, "And without controversy great is the mystery of godliness—God was manifested in the flesh," etc.
[2.] The Lord Jesus shares with you in your AFFLICTIONS.
In Isaiah 63:9, "In all their afflictions he was afflicted, and he personally rescued them. In his love and mercy he redeemed them. He lifted them up and carried them through all the years." It is between Christ and his church as between two lute strings, no sooner one is struck but the other trembles.
The ancients use to say commonly, that Alexander and Hephastion had but one soul in two distinct bodies, because their joy and sorrow, glory and disgrace, was mutual to them both. It is so between Christ and his saints. Their names, which are written in red letters of blood in the church's calendar, are written in golden letters in Christ's register in the book of life, said Prudentius. In my lifetime, said a gracious soul, I have been assaulted with temptations from Satan, and he has cast my sins into my teeth to drive me to despair; yet the Lord gave me strength to overcome all his temptations.
[3.] He shares with you in all SUFFERINGS and PERSECUTIONS.
Acts 9:4-5, "Saul, Saul, why do you persecute me?" There is such a near union between the Lord Jesus Christ and the weakest saints, that a man cannot strike a saint but he must strike through the very heart of Christ. Their sufferings are held his, Col. 1:24; and their afflictions are his
afflictions, and their reproaches are his reproaches, Heb. 13:13; and their provocations are his provocations, Neh. 4:4-5; God is provoked more than Nehemiah. So Isaiah 8:18, compared with
Heb. 2:13. "Behold I, and the children whom the Lord has given me, are for signs and wonders in Israel." This the apostle applies to Christ, Heb. 2:13.
[4.] The Lord Jesus Christ shares with you in all your TEMPTATIONS. Heb. 2:17-18, and 4:15-16.
Christ was tempted, and he was afflicted as well as you, that he might be able so support you who are tempted. As a poor man who has been troubled with pain and grief, he will share with others who are troubled with pain or grief. Ah, friends! the Lord Jesus Christ has lost none of his affections by going to heaven; he is still full of compassion, though free from personal passion. When he was on earth, oh! how did he sympathize with his poor servants in all their temptations. "Satan," says Christ to Peter, "has desired to winnow you—but I have prayed for you who your faith fail not," Luke 22:32. Luther, in his preaching, addressed every man's temptation, and being once asked how he could do so? answered, Because I have experienced manifold temptations and experiences myself. Oh! the manifold temptations that the Lord Jesus has undergone, makes him sensible, as I may say, and willing to share with us in our temptations.
2. As Christ shares with weak saints, so weak saints share with Christ. And this I shall show you briefly in a few particulars.
[1.] Weak saints share with Christ in his DIVINE NATURE.
2 Peter 1:4, "Whereby are given to us exceeding great and precious promises; that by these we might be partakers of the divine nature." Not of the substance of the Godhead—for that is incommunicable; but by the divine nature we are to understand those divine qualities, called elsewhere, "the image of God," "the life of God," that whereby we are made like to God in wisdom and holiness, wherein the image of God, after which man was at first created, consists, Eph. 4:24, Col. 3:10. [To be
made partakers of the divine nature notes two things: (1.) fellowship with God in his holiness; (2.) a fellowship with God in his blessedness.]
Saints do partake of this divine nature, that is, of those divine qualities before spoken of—they resemble God, not only as a picture does a man, in outward lineaments—but as a child does his father, in countenance and disposition. And well may grace be called "the divine nature," for as God brings light out of darkness, comfort out of sorrow, riches out of poverty, and glory out of shame; so does grace bring day out of night, and sweet out of bitter, and plenty out of poverty, and glory out of shame. Grace turns pennies into gold, pebbles into pearls, sickness into health, weakness into strength, and needs into abundance. "Having nothing— and yet possessing all things," 2 Cor. 6:10, etc.
[2.] Weak saints share with Christ in his SPIRIT and GRACE.
In Psalm 45:7, Christ is "anointed with the oil of gladness above his fellows." They have the anointings of the Spirit, as well as he—though not so richly as he. They have their measure, though not that measure and proportion of the Spirit as the Lord Jesus has. So in John 1:16, "Of his fullness have all we received, grace for grace." There is in Christ not only a fullness of abundance—but also a fullness of redundance. There is an overflowing fullness in Christ, as a fountain overflows, and yet still remains full. "Grace for grace," or, "grace upon grace." Abundance of grace, and the increases of graces, one by another.
"Grace for grace," that is—as the paper from the press receives letter for letter; or as the wax from the seal receives print for print; or as the mirror from the image receives face for face—so does the weakest saint receive from Jesus Christ.
"Grace for grace," that is, for every grace that is in Christ, there is the same grace in us, in some measure. There is not the weakest saint who breathes—but has in him some wisdom that answers to the wisdom of Christ, and some love that answers to the love of Christ, and some humility, meekness, and faith, that answers to the humility, meekness, and faith of the Lord Jesus—in truth and reality—though not in degree or quantity, etc.
[3.] Weak saints share with Christ, in the manifestations and discoveries of his FATHER.
The Lord Jesus, who lies in the bosom of the Father, has the clearest and the fullest manifestations of the Father that can be, and he comes and opens the love and heart of the Father, he unbosoms God to the weakest saints, as in John 15:15, "Henceforth I call you not servants; for the servant knows not what his Lord does: but I have called you friends; for all things that I have heard of my Father I have made known unto you." So in John 17:6-8.
[4.] Weak saints share with Christ in his honorable TITLES.
In the title of sons, 1 John 3:1, "Behold what manner of love the Father has bestowed upon us—that we should be called the sons of God!" And in that of heirs, Romans 8:17. Yes, they are priests, and prophets, and kings, as well as he, as you may see by comparing Rev. 8:5-6, with 1 Peter 2:9, etc. [The wife shares with her husband in all his titles of honor; so does a Christian with his Christ.]
[5.] Weak saints share with Christ in his CONQUESTS.
In 1 Cor. 15:55-57, Romans 8:37, Christ has triumphed over sword, famine, death, and devils, etc., and so have they through him also. Over all these we are more than conquerors, we are over and above conquerors. Oh what a blessed thing is this! that weak saints should share with Christ in his conquests. The poor weak soldier shares with his general in all his noble and honorable conquests; so does a poor weak Christian share with his Christ in all his noble and honorable conquests. [See 1 Sam. 18:17-29; Col. 2:14, 15; Eph. 2:13-16; Heb. 2:14,15; Romans 8:37.]
[6.] Lastly, They share with Christ in his HONOR and GLORY.
And what would they have more? John 12:26, "If any man serves me, let him follow me; and where I am, there shall also my servant be: if any man serves me—him will my Father honor." 1 Peter 5:1, Eph. 2:6, "And has raised us up together, and made us sit together in heavenly places in
Christ Jesus." Believers are already risen in Christ their head, and they do at this instant sit in heavenly places in Christ Jesus. Christ, as a public person, does represent all believing souls, and they are set down in heavenly places in Christ Jesus. In Romans 8:17, "If we suffer with him, we shall also reign with him." And in John 14:2-3, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there you may be also." So in Rev. 3:21, "To him who overcomes will I grant to sit with me on my throne, even as I overcame, and am set down with my Father in his throne." [Christ is the believer's precursor, to prepare for them the best mansions, etc.]
Now, what would you have more, weak souls? Christ shares with you, and you share with Christ. You are apt to be discouraged because you do not share with Christ in such measures of grace, comfort, and holiness—as such and such strong saints do. Oh! but remember in how many weighty things Christ and you are sharers—and be dejected if you can! Ah, Christians! what though you do not share in the honors, profits, pleasures, and advantages of the world; yet this should be your joy and crown—that Christ and your souls are sharers in those things which are most eminent and excellent, most precious and glorious. The serious remembrance thereof, should bear up your heads, hopes, and hearts— above all the troubles, temptations, and afflictions that come upon you in this world, etc.
III. The third thing propounded, was to show you the DUTY of weak saints. Who these weak saints are, you have heard; and what their supports and comforts are, you have heard; and now I shall show you their duty in the following particulars.
And the first duty that I shall press upon weak saints is this:
1. To be thankful for that little grace they have. [The laws of Persia, Macedonia, and Athens, condemned the ungrateful person to death; and certainly unthankfulness may well be styled the epitome of all vices.]
Will you be thankful, O Christian, for the least courtesy showed you by men? And will you not be thankful for that little measure of grace that is bestowed upon you by God? Do you remember, O weak Christian! that the least measure of grace is more worth than a thousand worlds? that it is more worth than heaven itself? Do you remember, O weak Christian! that the greatest number of men have not the least measure or grain of saving grace? Does free grace knock at your door, when it passes by the doors of thousands? And does it cast the pearl of great price into your bosom, when others are left to wallow in their blood forever? And will you not be thankful? Oh do but consider, weak souls, how notoriously wicked you would have been if the Lord had not bestowed a little grace upon you! You look, O soul, one way, and there you hear some a-cursing, and ablaspheming God to his very face. Had not the Lord given you a little grace, ten thousand to one but you had been one in wickedness among these monsters of mankind. And you look another way, and there you see persons dicing, carding, gambling and drunkenning, etc.; why, had not the Lord vouchsafed to you some tastes and sips of grace, you might have been as vile as the vilest among them! Ah, weak saints! you do not think what an awakened conscience would give for a little of that little grace that the Lord has given you. Were all the world a lump of gold, and in their hand to give—they would give it for the least spark of grace, for the least drop of mercy.
I have read of a man who, being in a burning fever, professed that if he had all the world at his dispose, he would give it all for one draught of beer. So would an awakened conscience give for one grain of grace. Oh! says such a soul, when I look up and see God frowning, when I look inward and feel conscience gnawing and accusing, when I look downward and see hell open to receive me, and when I look on my right and left hand, and see devils standing ready to accuse me, oh! had I a thousand worlds I would give them all for a little drop of that grace that such and such souls have, whom I have formerly slighted and despised. Oh! what would not a damned soul, that has been but an hour in hell, give for a drop of that grace that you have in your heart! Think seriously of this and be thankful. [One of the kings of England in his straits cried out, "A kingdom for a horse! a kingdom for a horse!" So do awakened consciences cry out, A kingdom for a Christ! a kingdom for a Christ, or a
little grace!]
Well! remember one thing more, and that is this, namely, that there is no such way to get much grace, as to be thankful for a little grace. He who opens his mouth wide in praises, shall have his heart filled with graces. Ingratitude stops the ear of God, and shuts the hand of God, and turns away the heart of the God of grace, and therefore you had need be thankful for a little grace. Unthankfulness is the greatest injustice that may be; it is a withholding from the great landlord of heaven and earth his due, his debt.
Philip branded his soldier who asked for the land of one that had relieved him and kindly entertained him, with the ungrateful guest. Lycurgus among all his laws, made none against the ungrateful; because that was thought a thing so wicked, as not to be committed by man. O weak saints! give not God an occasion by your ingratitude to brand you, and to write upon your foreheads, ungrateful children. Had it not been for unthankfulness, Adam had been in paradise, the lapsed angels in heaven, and the Jews in their own land of promise. You know how to apply it, Isaiah 1:3-4.
But that I may in good earnest stir up your souls to thankfulness—will you take home with you these things, that perhaps have never or seldom been thought of by you?
[1.] First, Consider, that there is more need of praises than there is of prayers.
Two things do with open mouth proclaim this truth. And the first is this, our mercies greatly outweigh our needs. This is true in temporals—but infinitely more in spirituals and eternals. You lack this and that temporal mercy, and what is your lack, O soul! of this and that single mercy— compared to the multitudes of temporal mercies that you do enjoy? And as for spirituals, there is nothing more clear than this, that your spiritual mercies do infinitely outweigh your spiritual lacks. You lack this and that spiritual mercy—but what are those lacks to that God, that Christ, and all those spiritual blessings in heavenly places, with which you are blessed in Christ Jesus, Eph. 1:4. [God's favors and mercies seldom or never come
single; there is a series or chain of them, and every former draws on a future.]
[2.] Secondly, Consider this, That all your wants and miseries are deserved and procured by your sins. Jer. 4:18, "Your way and your doings have procured these things unto you: this is your wickedness, because it is bitter, because it reaches unto your heart." And chapter 5:25, "Your iniquities have turned away these things, and your sins have withheld good things from you." But all your mercies are unmerited and undeserved; they all flow in upon you from the free love and favor of God; and therefore there is more need of praises than of prayers. And oh! that the high praises of God were more in your mouths, upon this very account! And oh that, with David, you would summon all the faculties of your souls to praise the Lord, who has filled you, and followed you with the riches of mercy all your days, Psalm 149:2, and 103:1-5. [God and Christ are the sole fountain from whence all these streams of living waters flow.] But,
[3.] Thirdly, Consider this, Thankfulness is a surer and a better evidence of our sincerity, than praying or hearing, or such like services, are.
Thanksgiving is a self-denying grace; it is an uncrowning ourselves and the creatures, to set the crown upon the head of our Creator; it is the making ourselves a footstool, that God may be lifted up upon his throne, and ride in a holy triumph over all; it is a grace that gives God the supremacy in all our hearts, thoughts, desires, words, and works. Selflove, flesh and blood, and many low and carnal considerations, may carry men to pray, and hear, and talk, etc. The whip may work a slave to work— but thankfulness is the free-will offering of a child. There is nothing that so clearly and so fully speaks out your sincerity, as thankfulness does. Therefore, weak saints, if you would have a substantial evidence of your sincerity—be thankful for a little grace. The little birds do not sip one drop of water—but they look up, as if they meant to give thanks, to show us what we should do for every drop of grace, etc. [It is much to be feared that that man is Christless and graceless, who is earnest in craving mercies—but slow and dull in returning praises. It is a sign that the dumb devil has possessed such a man.]
The fourth and last consideration to set this home is this:
[4.] A thankful soul holds consort with the music of heaven.
By thankfulness you are like the angels, who are still a-singing hallelujahs to him who sits upon the throne, and is blessed forever, Rev. 4:6-9, and 5:12-14. In heaven there are no prayers—but all praises. I am apt to think, that there cannot be a clearer nor a greater argument of a man's right to heaven, and ripeness for heaven, than this, being much in the work of heaven here on earth. There is no grace but love, nor no duty but thankfulness, which goes with us to heaven. [Epictetus wished he were a nightingale, to be ever singing. And what then should a saint wish?]
Ay—but weak saints may say, Sir! we judge that there is weight in what you say, to provoke us to thankfulness; but did we know that we had true grace, though it were ever so little, though it were but as the grain of mustard seed, we would be thankful. But this is our condition, we live between fears and hopes; one day hoping we shall go to heaven, and be happy forever; another day we are fearing that we shall go to hell, and miscarry forever; and thus we are up and down, backward and forward. Sometimes we believe we have grace, and at other times we doubt we have none; sometimes we have a little light, and suddenly our sun is clouded; one day we are ready to say with David, "The Lord is our portion," and the next day we are ready to complain with Jonah, that we are "cast out" from the presence of the Lord.
Methinks I hear a weak saint saying thus to me, Sir, I would gladly have an end put to this controversy which has been so long in my soul, namely, whether I have grace or not, and if you please, I will tell you what I find, and so humbly desire your judgment and opinion upon the whole.
Well, speak on, poor soul, and let me hear what you have found in your own soul.
Why, sir, then thus:
[1.] I find, first, a holy restlessness in my soul—until with old Simeon I
have gotten Christ in my arms, yes, until I have gotten Christ in my heart, Luke 2:25-33. I go from duty to duty, and from ordinance to ordinance, and yet I cannot rest, because "I cannot find him whom my soul loves," Cant. 5:10. I am like Noah's dove, which could not rest until he had gotten into the ark. Oh I cannot be quiet until I know that I am housed in Christ. My soul is like a ship in a storm, which is tossed hither and there, oh! where shall I find him? Oh! how shall I obtain him who is the chief of ten thousand? What Absalom said in another case, I can say in this, says the poor soul; in his banishment he could say, "What is all this to me, so long as I cannot see the king's face?" And truly the language of my soul is this, What is honor to me? and riches to me? and the favor of creatures to me? so long as I go mourning without my Christ, so long as I see not my saving interest in my Christ. [The child is restless until it be in the mother's arms.]
Well, have you anything else to say, O weak Christian? Yes sir, I have one thing more to say. What is that? Why, it is this:
[2.] I can truly say, that the poorest, the most distressed and afflicted man in the world, is not fuller of desires, nor stronger in his desires than I am. The poor man desires bread to feed him, and the wounded man desires a plaster to heal him, and the sick man desires cordials to strengthen him, etc. But these are not fuller of desires after those things which are suitable to them, than I am of holy and heavenly desires. Oh that I had more of God! oh that I were filled with Christ! oh that I had his righteousness to cover me, his grace to pardon me, his power to support me, his wisdom to counsel me, his loving-kindness to refresh me, and his happiness to crown me, etc.
Well, is this all, O weak saint? No, sir, I have one thing more to tell you. What is that? Why, that is this:
[3.] Though I dare not say that Christ is mine—yet I can truly say, that Christ, his love, his works, his grace, his word, are the main objects of
my contemplation and meditation. Oh, I am always best, when I am most a-meditating and contemplating Christ, his love, his grace, etc. Psalm 139:17, "How precious are your thoughts unto me, O God; how great is the sum of them!"
Well, is this all, O weak saint? No, sir, I have one thing more to say. What is that? Why, it is this:
[4.] I can truly say, That the lack of Christ's love is a greater grief and burden to my soul, than the lack of any outward thing in this world. I am in a lacking condition, as to temporals; I lack health, and strength, and trading, friends, and money, "which is the answer to all things," as Solomon speaks, Eccles. 10:19. And yet all these lacks do not so grieve me, and so afflict and trouble me, as the lack of Christ, as the lack of grace, as the lack of the discoveries of that favor, which is better than life, Psalm 63:3-4.
Well, is this all, O weak saint? No, sir, there is one thing more. What is that? Why, that is this:
[5.] That I would not willingly nor resolvedly sin against Christ, for a world. It is true, I dare not say I have a saving interest in Christ—yet I dare say that I would not willingly and resolvedly sin against Christ for a world. [I will rather leap into a bonfire than willfully to commit wickedness, willfully to sin against God.] I can say, through grace, were I this moment to die, that my greatest fear is of sinning against Christ, and my greatest care is of pleasing Christ. I know there was a time, when my greatest care was to please myself and the creature, and my greatest fear was to displease myself and the creature. I can remember with sorrow and sadness of heart, how often I have displeased Christ to please myself, and displeased Christ to please the creature. But now it is quite otherwise with me, my greatest care is to please Christ, and my greatest fear is of offending Christ. [And I, said Anselm, had rather go to hell pure from sin than to heaven polluted with that filth. The primitive Christians chose
rather to be thrown to lions without, than left to lusts within.]
Well, is this all, O weak saint? No, sir, I have one thing more. What is that? Why, that is this:
[6.] Though I dare not say that Christ is mine, and that I have an interest in him—yet I can truly say, I dearly love the people of Christ, for the image of Christ that I see stamped upon them. It is true, I dare not say Christ is mine, and heaven is mine; I cannot say with such and such, "The Lord is my portion;" yet I can say that I dearly love those who have the Lord for their portion. I can truly say, that the poorest and the most neglected, and the most despised saint in the world, is more precious in my eye, and more dear to my soul, than the greatest and the richest sinner in the world, Psalm 16:3. [It is reported of Bucer and Calvin, that they loved all those in whom they could espy anything of Christ. It is just so with these poor hearts who question their present condition.]
Well, is this all, O weak saint, that you have to say? No, sir, I have one thing more. What is that? Why, that is this:
[7.] Though I dare not say that I have any interest in Christ, or that I love Christ—yet I dare say, that my soul weeps and mourns in secret for the dishonor that is done to Christ, both by myself and by others also. I can look the Lord in the face, were I now to die, and say, Lord! you who know all thoughts and hearts, you do know, that "my eyes run down with rivers of tears, because men keep not your law," Jer. 9:1-3; Psalm 119:136.
Well, is this all? No, sir, I beg your patience to hear me in one thing more. What is that, O weak Christian? Why, that is this:
[8.] That I prize people and things according to the spiritualness and holiness which is in them; and the more spiritual and holy any man or
thing is, the more is that man and thing prized by my soul.
I have often thought of that sweet word, Psalm 119:104, "Your word is very pure, therefore does your servant love it." [Much in the word is wrapped up in a little; it is more to be admired than to have Homer's Illiads comprised in a nutshell. The word is like the stone, garamantides, which has golden drops within itself, enriching of the gracious soul.] Other men love it because of the profit they get by it, or because of a name, or this, or that; but I love it for the purity, for the holiness, and the cleanness of it. No preaching, says the weak saint, nor any praying, nor any talking, nor any society is sweet to me—but that which is most spiritual, most holy. It is not an exercise tricked and trimmed up with wit, learning, and eloquence; it is not the hanging of counterfeit pearls on truth's ears, which I prize; but the more plainness, spiritualness, and holiness, I see in an exercise, the more is my heart raised to prize it and love it.
And therefore, says the weak saint, because Christ is perfectly and infinitely holy above all other, I prize Christ above all. Ordinances are sweet—but Christ is more sweet to my soul. Saints are precious—but Christ is far more precious. Heaven is glorious—but Christ is infinitely more glorious. The first thing that I would ask, if I might have it, says the weak saint, is Christ. And the next thing that I would ask, if I might have it, is more of Christ. And the last thing that I would ask, if I might have it, is that I might be satiated and filled with the fullness of Christ. Let the ambitious man take the honors of the world, so I may but have Christ. Let the voluptuous man swim in all the pleasures of the world, so I may have Christ. And let the covetous man tumble up and down in all the gold and silver of the world, so I may have Christ—and it shall be enough to my soul. [None but Christ, none but Christ, said the martyr.]
Well, is this all, O weak saint? No, sir; I have one thing more to say, What is that? Why, it is this:
[9.] I find the same conflict in my soul that Paul found in his soul, after he was converted nearly fourteen years, after he was taken up into as
clear and choice enjoyments of God, as any soul that ever I read of. The conflict that is mentioned, Romans 7:6, I find in my soul. The whole frame of my soul, understanding, will, and affections, are set against sin. I find that "I hate the evil that I do, and I find that the good which I would do—I do not; and the evil which I would not do—that do I. I find a law in my members, rebelling against the law of my mind, and leading of me captive into the law of sin," and this makes me often to cry out with Paul, "O wretched man that I am, who shall deliver me from this body of death? Therefore I sometime hope, that those sins which are now my burden, shall never hereafter be my bane. [The best saints in this world are like the tribe of Manasseh, half on this side Jordan, in the land of the Amorites, and half on that side, in the Holy Land. And though to be kept from sin brings most comfort to a poor soul—yet for a poor soul to oppose sin, and God to pardon sin—that brings most glory to God, 2 Cor. 12:7-9.]
Well, and is this all, O weak saint? No, sir; I have one thing more to say. What is that? Why that is this:
[10.] I can truly say, when the Lord gives me any strength against sin, and any power to serve him, and walk close with him in his ways—it is a greater joy and comfort to my soul, than all the blessings of this life. Though I have not yet seen, he has "set me as a seal upon his heart, as a seal upon his arm;" though I have not yet the clear assurance of his love; though his spirit has not yet set up such a light in my soul, whereby I might run and read my right and title to himself and heaven; yet when he does give me but a little light through a crevice, when he does but begin to cause his love to dawn upon me, when he gives me but a little strength against sin, and a little power to walk close with himself, etc.; oh, this does administer more abiding joy, and more sweet peace, and more solid comfort to my soul, than all the riches, honors, friends, and favors of this world. [A gracious soul is as careful that he does not endanger another by a bad life, as he is careful to save his own life.]
Well, is this all, O weak saint? No, sir; I have one thing more to say. What is that?
Why, that is this:
[11.] Though my interest in Christ be not clear to me—yet I can truly say I would not change my condition with the men of this world, for a thousand worlds, Psalm 101:3; 139:21-22; 120:6. It is true, I cannot say that I have "the seal and witness of the Spirit," that many talk and boast of, though I fear but a few enjoy; yet I can truly say, that I would not change my estate with men merely civil, nor with the profane men of this world, for ten thousand worlds, etc.
Well, is this all, O soul! No, sir; I have but one thing more, and then I am done. Well, what is that? Why, that is this.
[12.] I find my soul carried forth to a secret resting, relying, leaning, staying, and hanging upon Christ for life and happiness. Though I know not how it shall go with me—yet I have thrown myself into his arms; I lean upon him; there I will hang, and there I will rest and stay: "if I must perish, I will perish there," Job 13:15; 2 Kings 7:3-5; Esther 4:16.
And thus, sir, I have opened my state and condition to you; and now I do earnestly desire your judgment upon the whole.
Well, then, this I shall say, as "I must answer it in the day of my appearing before God," that had I as many souls as I have hairs on my head, or as there be stars in heaven, I could freely adventure the loss of them all, if these things do not undeniably speak out, not only the truth— but also the strength of grace, etc. Nay, let me tell you, that he who finds but any of these things really in his soul, though the Lord has not given him a clear and full manifestation of his love and favor, etc.—yet, while breath is in his body, he has eminent cause to bless God, and to walk thankfully and humbly before him.
The second duty is this,
2. Live up to that little grace you have.
You say, O weak Christian, you have but a little light, a little love, a little zeal, a little faith, etc. Well, grant it—but know that it is your duty to live up to those measures of grace you have. And this is the second head that I shall press upon you—live up and live out that grace you have. [To speak well, says Isiodore Pelusiota, is to sound like a cymbal; but to live well, is to act like an angel, etc.] And if ever there were a season to press this point home upon souls, this is the season in which we live. And considering that it is not a flood of words—but weight of argument, which convinces sincere people, I shall therefore propound these following things to their serious consideration.
[1.] First, Consider this, living up to your graces carries with it, the greatest evidence of the truth of grace.
That man who lives not up to his grace, let him be strong or weak, lacks one of the best and strongest demonstrations that can be, to evidence the truth of his grace. If you would have a clear evidence that that little love, that little faith, that little zeal you have is true—then live up to that love, live up to that faith, live up to that zeal that you have, and this will evidence it beyond all contradiction, etc. [If Seneca said of his wise man, He is more in heaven than in earth; may not I say this is much more true of the godly? etc.]
[2.] Secondly, Consider this, God and your own souls will be very great losers, if you live not up to those measures of grace you have.
God will lose many prayers and many praises; he will lose much honor, and glory, and service, which otherwise he might have; and you will lose much peace, much comfort, much rest, quietness, and content that otherwise your souls might enjoy, etc. [Of all losses, spiritual losses are the saddest and greatest; and re-gained with the greatest difficulty.]
[3.] Thirdly, Consider this, your not living up to that little light and grace you have, will open the mouths of graceless souls against your gracious God, and against his gracious ones, and against his gracious ways. [1 Peter 2:15, "For it is God's will that by doing good you should silence the ignorant talk of foolish men."
The Greek word signifies to muzzle, to halter up, or button up their mouths, as we say. Oh! there is nothing which will so muzzle and button up the mouths of vain men—as Christians living up to that light and grace they have.]
You think, because of the weakness of your grace—you must be borne with in this, and that, and what not. But remember, it is your duty to live up to the light and grace you have; and nothing below this will effectually stop the mouths of graceless wretches from barking against the ways of God, the truths of God, and the people of God. Vain men will be often areasoning thus: though such and such men and women have not such great knowledge, such clear light, such strong love, and such burning zeal as David, Paul, and other worthies—yet they have so much light and knowledge as tells them that they should not live thus and thus as they do. Their light and knowledge tells them that they should be just and righteous in their dealings, and in all their ways and designs, etc. Though they have not such great measures of spiritual enjoyments as such and such—yet that little grace they have, should lead them by the hand to do things worthy of that Christ and the gospel they profess, etc.
Let me a little expostulate the point with you, weak saints; you know that you should not be stirred and heated by every straw that is in your way. Why, then, do you not in this, live up to your light? You know that you should not "be overcome of evil—but overcome evil with good," Romans 12:21. Why, then, do you not in this, live up to your light? You know that you should "do good to those who do hurt to you," Mat. 5:44-48. Why, then, do you not in this, live up to your light? You know that you should do your duties to others, though they neglect their duties to you. It is not the neglect of a husband's duty—which frees the wife from the discharge of hers; nor the neglect of a wife's duty—which frees the husband from the discharge of his. You know this, don't you? Yes! Why don't you then live up to your light? Why do you by your bad lives—open the mouths of others against God and his ways? You know that you should be exemplary in your relations, in your callings, and in your conversations; you know that you should be examples of holiness, meekness, sweetness, patience, and contentedness—so why then, don't you live up to your knowledge in these things? You know that you should do to others as you would have
others to do to you—so why then, in this, don't you live up to your knowledge? Ah! that you who are weak did not cause the mouths of wicked men to be opened against God, his truths and ways—by your living below that light and knowledge which God has given you! I beseech you, as you desire the honor of God, and as you would stop the mouths of vain men—live up to those measures of grace that the Lord has given you! No way to comfort like this, no way to the crown like this. He will not be long a babe in grace—who lives out that little grace he has.
[4.] Fourthly, Living up to your light, is the readiest and the only way to recover all that has been lost by your living below your light.
By your living below your light, God, your own souls, and the gospel have lost much, yes, and others also have lost much light, comfort, strength, and quickness, etc., which they might have had, had you but lived up to that little grace you had. Now, there is no way on earth to recover these losses—but by living up to that grace which you have. Ah, Christians! it is not your running from sermon to sermon—not that I speak against frequent hearing of the word—nor your crying up this man and that man, or this doctrine and that, or this way or that, which will recover and fetch up the honor that God has lost by your living below your graces.
It is only your living up to your graces, which will make up all the breaches that have been made upon his honor and the gospel, and upon the comfort and peace of your own souls and others. Well, remember this, all the honor that God has from you in this life—is from your living up to that light, knowledge, love, fear, and faith that he has given you. There is nothing that will make up all losses but this; therefore I beg of you, upon the knees of my soul, that you would take this one thing home with you, and go into your closets, and lay your hands upon your hearts, and say— Well, the Lord has lost much, and my own soul has lost much, and others have lost much—by my living below that little grace I have; and therefore I will now make it my business, by assisting grace, to live up to those measures of grace that I have received, more than yet I have done all my days. I will, by the strength of Christ, make it more my duty and my work to live out what God has given me, than ever yet I have done, that so the Lord and the gospel may, be no further losers, but gainers by me.