Chapter 3 (continued, part 19)
Oh! how did the wisdom, faith, and holiness of Joseph, Daniel, and the three children, silence their most enraged adversaries! yes, what a deal of honor did the exercise of their graces cause those heathen princes to put upon them? [So what a deal of respect and honor did Alexander the Great put upon Judas the high priest; Theodosius upon Ambrose; and Constantine upon Paphnutius, kissing that eye of his that was bored out for the cause of Christ, etc.] 1 Peter 2:15, "For so is the will of God, that by well-doing you may put to silence the ignorance of foolish men." It is not all the talking and profession in the world that can stop the mouths of foolish men; it must be well-doings, grace improved, grace exercised and manifested in ways of holiness—which must work so great a wonder as to stop the mouths of wicked men.
The Greek word that is here translated well-doing, denotes the continual custom of well-doing. And indeed, nothing but a continual course of welldoing will be able to stop the mouths of wicked people. It is not a fit of holiness—but a course of holiness—which can produce so great a miracle as to stop the mouths of wicked men: "That you might stop the mouths of ungodly men."
The Greek is, "that you may muzzle," or, "halter up." There is no way in the world to button, muzzle, or halter up the mouths of wicked men—but by the exercise of your graces in ways of well-doing. Oh! this will cause
you to be well thought of, and well spoken of; this is that which will make even wicked men to say, "These are Christians indeed! these are those who have not only a name to live—but are alive; who have not only a form of godliness—but the power!" A Christian's exercise of faith in times of need, and of patience in times of affliction, and of courage in times of temptation, and of boldness in times of opposition, etc., does mightily silence and stop the mouths of the worst of men.
Henry the Second of France, being present at the martyrdom of a certain tailor burnt by him for his piety, was so terrified by beholding the wisdom, courage, faith, and constancy of the martyr, that he swore at his going away, "that he would never be any more present at such a martyrdom."
[5.] Fifthly, Dwell much upon the sweet nature of grace—if you would have your souls carried out to the exercise and improvement of grace.
The name of grace and the nature of grace is very sweet. The Hebrew word that is rendered grace signifies favor and mercy; and it answers to the Greek word that signifies favor and mercy; and some derive the Greek word from a word that signifies joy, because grace begets the greatest joy and sweetness in the hearts of men, that possibly can be. Grace is a panoply against all troubles—and a paradise of all pleasures.
Grace is compared to the sweetest things; to sweet spices, to wine and milk. Grace is a beam of the Sun of righteousness, the Lord Jesus Christ. Grace is a sweet flower of paradise, a spark of glory, etc. It is nourished and maintained by that sweet word, which is sweeter than the honey or the honey-comb, and by sweet union and communion with the Father and the Son. [Cant. 4:10, 14, 16, 6:2; Isaiah 55:1-2; Psalm 119:103; 1 John 1:3-4.] Grace is exercised about the sweetest objects, namely—God, Christ, promises, and future glory. Grace sweetens all your services and duties. Your best religious performances are but stinking sacrifices—if they are not attended with the exercise of grace. Grace is that heavenly salt which makes all our services savory and sweet in the nostrils of God.
Grace is of the greatest and sweetest use to the soul; it is an anchor at
sea, and a shield at land; it is a staff to uphold the soul, and a sword to defend the soul; it is bread to strengthen the soul, and wine to cheer the soul; it is medicine to cure all diseases, and a plaster to heal all wounds, and a cordial to strengthen the soul under all faintings, etc. Grace is your eye to see for Christ, your ear to hear for Christ, your head to design for Christ, your tongue to speak for Christ, your hand to do for Christ, and your feet to walk with Christ.
Grace makes men of the harshest, sourest, crabbedest natures, to be of a sweet, lovely, amiable, pleasing temper, Isaiah 11:7-9. It turns lions into lambs, wolves into sheep, monsters into men, and men into angels, as you may see in Manasseh, Paul, Mary Magdalene, Zaccheus, and others. Yet sometimes grace, in a rugged unhewn nature, is like a gold ring on a leprous hand, or a diamond set in iron, or a jewel in a swine's snout, etc.
[6.] Sixthly, By way of motive, consider this,that wicked men do exercise and improve to the uttermost, all those principles of wickedness that are in them—against the ways of God, the honor of God, and the comforts of the saints.
Now shall wicked men improve all their principles to the uttermost against God, his truth, and saints, etc.; and shall not saints improve their graces to the honor of God, the advancement of truth, and the joy and benefit one of another? You may see the activity of wicked men's spirits in Proverbs 4:16, "They sleep not unless they have done mischief, and their sleep is taken away, unless they cause some to fall." Oh, they cannot rest! "The wicked are like the troubled sea," as Isaiah speaks, "when it cannot rest, whose waters cast up mire and dirt," Isaiah 57:20, 21. [The Hebrew word signifies properly a laborious sinner, a practitioner in sin. The verbsignifies to make a stir, to be exceeding busy, unquiet, or troublesome, etc.]
So in 2 Pet. 2:14, "Having eyes full of adultery, that cannot cease from sin, beguiling unstable souls." A heart they have, exercised with covetous practices; cursed children—they break all promises and covenants with God and man, as Samson did the new ropes. So in Proverbs 19:19, "A man of great wrath shall suffer punishment, for if you deliver him—yet you must do it again." The Hebrew word signifies to add. Says he, You must
add deliverance to deliverance, for he will still be a-adding sin to sin. Ahab, after he was threatened with utter rooting out, begat fifty sons, as it were, to cross God, and to battle it out with him. Let God thunder in his judgments—yet he will add sin to sin, he will proceed from evil to evil, until he comes to the very top of evil, namely, to be hardened in sin, and to scoff at holiness, etc., Jer. 9:3.
The old Italians were accustomed, in time of thunder, to ring their loudest bells, to drown the noise of the heavens. So let God thunder from heaven—yet wicked men will so increase their wicked principles, that their consciences may not hear the noise of the thunder-claps of divine displeasure. [Witness Ahab, Haman, Jehu, Jeroboam, the fool in the Gospel, and those in Mat. 23:14-16.] The covetous man will increase his earthly principles, and the ambitious man will increase his ambitious principles, and the voluptuous man will increase his voluptuous principles, and the unchaste man will increase his unclean principles, and the erroneous man will increase his erroneous principles, and the blasphemous man will increase his blasphemous principles, etc. Ah sirs! shall wicked men thus increase their wicked principles to the uttermost against God, Christ, and piety, and against the prosperity, peace, joy, and happiness of the saints? And shall not saints improve their graces to the uttermost for the honor of the Lord, the advancement of religion, and the mutual profit and benefit of each other?
[7.] Seventhly, The more high and excellent any man is in grace —the more highly he shall be exalted in glory. Oh! therefore, exercise your grace, improve your grace. As you would be high in heaven, labor to improve your graces much while you are here on earth; for glory will be given out at last, according to the exercise and improvement of your grace.
The more high and improved a man's graces are—the more that man will do for God; and the more any man does for God—the more at last shall he receive from God: 1 Cor. 15:58, "Therefore, my beloved brethren, be you steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord." So Gal. 6:7, seq., "He who sows sparingly shall reap sparingly; but he who sows liberally shall reap liberally." [Darius, before he came to the kingdom,
received a garment as a gift from Syloson; and when he became king, he rewarded Syloson with the command of his country.]
The more any man has improved his grace—the more that man will be able to bear and suffer for God; and the more any man bears and suffers for God, the more glory shall that man have at last from God: Mat. 5:11-12, "Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad," or "leap and dance for joy, leap and skip for joy," etc. Why so? "For great is your reward in heaven!" God is a liberal paymaster, and no small payments can fall from so great and so gracious a hand as his.
The more excellent any man is in grace—the more he is the delight of God. Psalm 16:2-3, "My goodness extends not to you—but to the saints who are in the earth, and to the excellent, in whom is all my delight." Now this is spoken in the person of Christ, for the apostle applies these words to Christ, Acts. 2:25. Now says Christ, "My goodness reaches not to you," O Father! "but to the saints, and to the excellent, in whom is all my delight." And doubtless, those who are his greatest delight on earth—shall be possessed of the greatest glory in heaven. If fathers give the greatest portions to those children in whom they delight, why should not Christ? Is it equity in the one, and iniquity in the other? Surely not. Christ may do with his own as he pleases. [The father delights in all his children—yet sometimes he delights more in one than in another, etc.]
Again, the more any man improves his grace—the clearer, sweeter, fuller, and richer is his enjoyments of God here. There is no man in all the world who has such enjoyments of God, as that man has that most improves his graces. It is not he who knows most, nor him who hears most, nor yet he who talks most—but he who exercises grace most —who has most communion with God, who has the clearest visions of God, who has the sweetest discoveries and manifestations of God. Now certainly if those who improve their graces most, have most of God here, then without controversy, they shall have most of God hereafter. A man may as well plead for equal degrees of grace in this world—as for equal degrees of glory in the other world.
Again, if those who are most graceless and wicked shall be most tormented—then certainly those who are most gracious shall be most exalted in the day of Christ. The more wicked any man is, the more shall he be tormented in the day of vengeance: "Woe to you, Scribes and Pharisees, hypocrites, for you shall receive the greater damnation," Mat. 23:14, Luke 12:47-48. The darkest, the lowest, the hottest place in hell is provided for you; therefore it soundly follows, that those who are most gracious—shall at last be most glorious.
And thus much for the motives that tend to provoke all the precious sons of Zion, to make a thorough improvement of the gifts and graces that the Lord has bestowed upon them.
I shall now come to the resolution of a weighty question, and so conclude this point, which I have been the longer upon, by reason of its very great usefulness in these days, wherein men strive to exercise anything, yes, everything—but grace and holiness, etc.
Now this question is this: When may a soul be said to be excellent in grace—or to have highly improved grace?
Now to this question I shall give these following answers:
[1.] First, A soul that is high and excellent in grace, that has improved his graces to a considerable height, will keep humble and unspotted under great outward enjoyments. It is said of Daniel, that he had "an excellent spirit;" and herein did his excellent spirit appear—in that he was holy and humble in heart, though high in place and worth, etc., Dan. 6:3-7. Daniel keeps humble and holy when he is lifted high, yes, made the second man in the kingdom. Malice itself could not find anything against him—except "in connection with the requirements of his religion." [Many are seemingly good until they come to be great, and then they prove stark nothing.] It is much to be very gracious when a man is very great—and to be high in holiness when advanced to high places. Usually men's pride rises with their outward good. Certainly, they are worthy ones, and shall walk with Christ in white, whose garments are not defiled with greatness or riches, etc., Rev. 3:4.
[2.] Secondly, Those who have highly improved their graces, will comply with those commands of God which cross nature, which are contrary to nature. And doubtless that man has improved his graces to a very high rate, whose heart complies with those commands of God which are cross and contrary to his nature; as for a man to love those who loathe him, to bless those who curse him, to pray for those who persecute him, etc., Mat. 5:44. It is nothing to love those who love us, and to speak well of those who speak well of us; and to do well, and behave well towards those who behave well towards us. Oh—but for a man to love those who hate him, to be courteous to those who are currish to him, to be sweet to those who are bitter to him, etc., this strongly demonstrates a high improvement of grace. [They use to say, If any man would have Mr. Foxe do him a good turn, let him do him an injury.]
Certainly that man is very, very godly, who has learned that holy lesson of "overcoming evil with good," Romans 12:21. Such a one was Stephen, Acts 7:55, 60. He was a man full of the Holy Spirit, that is, of the gifts and graces of the Holy Spirit; he was much in the exercise of grace, he can pray and sigh for them, yes, even weep tears of blood for them—who rejoiced to shed his blood. So did Christ weep over Jerusalem. Christ shed tears for those who were to shed his blood.
So Abraham "being strong in faith gave glory to God," Romans 4:20. How? Why, by complying with those commands of God that were contrary to flesh and blood, as the offering up of his son, his only son, his beloved son, his son of the promise; and by leaving his own country, and his near and dear relations, upon a word of command. The commands of God so change the whole man and make him new, that you can hardly know him to be the same man. Well, sirs, remember this—it is a dangerous thing to neglect one of God's commands, though it be ever so cross to flesh and blood; who by another of his commands, is able to command you into nothing or into hell. "Let Luther hate me, and in his wrath call me a devil a thousand times —yet I will love him, and acknowledge him to be a most precious servant of God," says Calvin.
[3.] Thirdly, Consider this, such souls will follow the Lord fully, who have made an improvement of their graces. Oh, this was the
glorious commendations of Caleb and Joshua in Numb. 14:24, that they "followed the Lord fully," in the face of all difficulties and discouragements. "They had another spirit in them," says the text, they would go up and possess the land; though the walls were as high as heaven, and the sons of Anak were there, they made no more of it than to go, see, and conquer.
"They followed the Lord fully." In the Hebrew it is, "They fulfilled after me." The Hebrew word is a metaphor taken from a ship under sail, that is carried with a strong wind, as fearing neither sands, nor rocks, nor shelves, etc. Such have little if anything of Christ within—who follow him by halves or haltingly.
Cyprian brings in the devil triumphing over Christ thus: "As for my followers, I never died for them as Christ did for his; I never promised them so great reward as Christ has done to his; and yet I have more followers than he, and they do more for me than his do for him."
[4.] Fourthly, Such souls that have improved their graces to a considerable height, will bless God as well when he frowns— as when he smiles.
As well when he takes as when he gives—when he strikes as when he strokes—as you may see by comparing these scriptures together. [Job 1:21; Lev. 10:3; 2 Sam. 15:25-26; Isaiah 63:14-15.] When the Lord had stripped Job of all, and had set him naked upon the ash-heap, then says Job, "The Lord gives, and the Lord takes away, and blessed be the name of the Lord." Where grace is improved to a considerable height—it will work a soul to sit down satisfied with the naked enjoyment of God, without other things: John 14:8, "Show us the Father, and it suffices us." The sight of the Father, without honors; the sight of the Father, without riches; the sight of the Father, without men's favour—will suffice the soul. As Jacob said, "It is enough that Joseph is alive;" so says the soul that is high in grace, It is enough that Jesus is alive, etc.
[5.] Fifthly, Souls that have improved their graces to a considerable height, will be good in bad times and in bad places.
Such souls will bear up against the stream of evil examples, in the worst of times and in the worst of places. [Though the fish live in the salt sea— yet they are fresh. So though souls eminently gracious live among the wicked—yet they retain their spiritualness, freshness, and life.] Abraham was righteous in Chaldea; Lot was just in Sodom; Daniel holy in Babylon; Job upright and fearing God in the land of Uz, which was a profane and most abominable superstitious place; Nehemiah zealous in Damascus. Oh, give me a man who has improved his grace, and the worse the times are—the better that man will be; he will bear up bravely against the stream of evil examples, he will be very good when times and all round about him are very bad.
Some say that roses grow the sweeter when they are planted by garlic. Truly, Christians that have gloriously improved their graces are like those roses—they grow sweeter and sweeter, holier and holier, by wicked men. The best diamonds shine most in the dark, and so do the best Christians shine most in the worst times.
[6.] Sixthly, Such turn their principles into practice. They turn their speculations into power, their notions into spirit, their glorious inside into a golden outside, Psalm 45:13.
[7.] Seventhly, Such as have made a considerable improvement of their gifts and graces, have hearts as large as their heads; whereas most men's heads have outgrown their hearts, etc.
[8.] Eighthly, Such are always most busied about the highest things, namely, God, Christ, heaven, etc., Philip. 3; 2 Tim. 4:8; 2 Cor. 4:18; Romans 8:18.
[9.] Ninthly, Such are always a-doing or receiving good. As Christ went up and down doing good, Mat. 4:23; chapter 9:35; Mark 6:6.
[10.] Tenthly and lastly, Such will mourn for wicked men's sins, as well as their own. Oh the tears, the sighs, the groans, that others' sins fetch from these men's heart! Iambus wept when he saw a harlot dressed with much care and cost, partly to see one take so much pains to go to hell, and partly because he had not been so careful to please God, as she
had been to please a wanton lover, Jer. 9:1-2; 2 Pet. 2:7-9.
I have at this time only given you some short hints, whereby you may know whether you have made any considerable improvement of that grace the Lord has given you. I do intend, by divine permission, in a convenient time, to declare much more of this to the world. I shall follow all what has been said with my prayers, that it may help on your internal and eternal welfare.
I shall now proceed to the fifth doctrine, namely—That the Lord Jesus Christ is very rich.
"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ!" Ephesians 3:8
For the opening of this point, we shall attempt these three things:
I. To demonstrate this to be a truth—that the Lord Jesus is very rich.
II. The grounds why he is thus held forth in the word, to be one full of unsearchable riches.
III. To show you the excellency of the riches of Christ, above all other riches in the world.
IV. And then the use and application of the point.
I. To demonstrate this to be a truth—that the Lord Jesus is very rich.
[1.] First, Express scripture speaks out this truth. He is rich in goodness: Romans 2:4, "the riches of his goodness," his "native goodness," etc., that is ready to be employed for your internal and eternal good, etc.
Again, He is rich in wisdom and knowledge: Col. 2:3, "In whom," speaking of Christ, "are hidden all the treasures of wisdom and knowledge." Christ was content that his riches should be hid from the world; therefore do not be angry that yours is no more known to the world. What is your one mite to Christ's many millions? etc. [As man is an epitome of the whole world, so is Christ the epitome of all wisdom and knowledge etc.]
Again, He is rich in grace: Eph. 1:7, "By whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."
Again, He is rich in glory: Eph. 1:18, "That you may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the saints." So in chapter 3:16, "That he would grant unto you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." So in Philip. 4:19, "But my God shall supply all your need, according to his riches in glory by Jesus Christ." The riches of glory are unconceivable riches. Search is made through all the depths of the earth for something to picture it by. The riches of this glory is fitter to be believed than to be discoursed of, as some of the very heathens have acknowledged. [Neither Christ nor heaven can be exaggerated.— Augustine.]
[2.]. But, secondly, as express scripture speaks out this truth, that Christ is very rich, so there are eight things more that do with open mouth speak out Christ to be very rich.
(1.) First, You may judge of his riches, by the dowry and portion that his Father has given him. In Psalm 2:7, "You are my Son, this day have I begotten you; ask of me, and I will give you the heathen for your inheritance, and the uttermost parts of the earth for your possession." He is the heir of all things. All things above and below, in heaven and earth, are his. Heb. 1:2, "God has in these last days spoken to us by his Son, whom he has appointed heir of all things." Christ is the richest heir in heaven and earth. Men cry up this man to be a good match and that; and why so—but because they are great heirs. Ah! but what are all the great heirs of the world to this heir, the Lord Jesus? Joseph gave
portions to all his brethren—but to Benjamin a portion five times as good as what he gave the others. So the Lord scatters portions among the sons of men. He gives brass to some, gold to others; temporals to some, spirituals to others; but the greatest portion of all he has given into the hands of Christ, whom he has made the heir of all things; Rev. 11:15, "And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever." So in chapter 19:11-12, "Then I saw heaven opened, and a white horse was standing there. And the one sitting on the horse was named Faithful and True. For he judges fairly and then goes to war. His eyes were bright like flames of fire, and on his head were many crowns. A name was written on him, and only he knew what it meant." Mark that! What are princes' single crowns, and the pope's triple crown, compared to Christ's many crowns? Certainly he must be very rich, that has so many kingdoms and crowns. Wait but a while, and you shall see these scriptures made good, etc.
(2.) Secondly, You may judge of his riches, by his keeping open house for the relief and supply of all created creatures, both in heaven and in earth.
You look upon those as very rich that keep open house for all comers and goers. Why, such a one is the Lord Jesus Christ; he keeps open house for all comers and goers, for all created creatures both in heaven and earth. Psalm 104:24, "The earth is full of your riches. There is the sea, vast and spacious, teeming with creatures beyond number—living things both large and small." "When you open your hand, you satisfy the hunger and thirst of every living thing." says the Psalmist, Psalm 145:16. So Isaiah 55:1, "Ho, everyone who thirsts, let him come and buy wine and milk, without money and without price. Why do you lay out your money for that which is not bread, and your strength for that which does not profit?" [King Croesus was so rich, that he maintained a whole army with his own revenues. But what is this to what Jesus does? etc.] All creatures, high and low, honorable and base, noble and ignoble, blessed and cursed—are fed at the cost and charge of the Lord Jesus Christ. They are all fed at his table, and maintained by what comes out of his treasury, his purse. All angels and saints above, and all saints and sinners below, are indebted to
Christ for what they enjoy. Oh! the multitudes, the numberless number of those who live upon the cost and charge of Christ. Can you number the stars of heaven? can you number the sands upon the sea-shore? then may you number the multitudes, the millions of angels and men who are maintained upon the cost and charge of the Lord Jesus.
In Col. 1:16-17, "For by Him everything was created, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and by Him all things hold together."
(3.) Thirdly, You may judge of the riches of Christ by the time that he has fed and clothed, cherished and maintained, so many innumerable millions of angels and men.
He has maintained his court above and below, upon his own cost and charge, for some six thousand years. Oh, to keep such a multitude, if it were but for a day, would speak him out to be richer than all the princes in the world; but to keep so many millions, and to keep them so long, what does this speak out—but that Christ is infinitely rich, rich in goodness and mercy? It would beggar all the princes on earth, to keep but one day the least part of those who Christ maintains every day, etc.
(4.) But, fourthly, you may judge of the riches of Christ by this, that he does not only enrich all the saints—but every aspect of the saints.
That is, he enriches all the faculties of their souls; he enriches their understandings with glorious light; their consciences with quickness, pureness, tenderness and quietness; and their wills with holy intentions and heavenly resolutions; and their affections of love, joy, fear, etc.—with life, heat, and warmth, and with the beauty and glory of the most soul-enriching, soul-delighting, soul-ravishing, and soulcontenting objects etc. All saints' experiences seal to this truth, and therefore a touch shall suffice, etc.
(5.) Fifthly, Judge of the riches of Christ by this, that notwithstanding all the vast expense and charge that he is at, and has been at
for so many millions of thousands of creatures, and that for some six thousand years—yet he is never the poorer; his purse is never the emptier.
There is still in Christ a fullness of abundance, and a fullness of redundance, notwithstanding all that he has expended. It were blasphemy to think that Christ should be a penny the poorer by all that he has laid out for the relief of all those who have their dependence upon him. Col. 1:19, "It pleased the Father that in him should all fullness dwell." Not stay or abide a night or a day and then be gone—but should dwell. The sun has not the less light for filling the world with light. A fountain has not the less for filling the lesser vessels. There is in Christ the fullness of a fountain. The overflowing fountain pours out water abundantly, and yet remains full. Why, the Lord Jesus is such an overflowing fountain; he fills all, and yet remains full. Christ has the greatest worth and wealth in him. As the worth and value of many pieces of silver is concentrated in one piece of gold, so all the petty excellencies scattered abroad in the creature are united to Christ; yes, all the whole volume of perfections which is spread through heaven and earth, is epitomized in him, etc. [They say it is true of the oil at Rhemes that, though it be continually spent in the inauguration of their kings of France —yet it never runs dry. I am sure, though all creatures spend continually, on Christ's stock—yet it never wastes.]
(6.) Sixthly, The Lord Jesus is universally rich, and that speaks him out to be rich indeed. He is universally rich. You have few people who are universally rich. That is a rich man indeed, who is universally rich; that is, he is rich in money and rich in land, and rich in commodities, and rich in jewels, etc. Now the Lord Jesus Christ is one who is universally rich; he is rich in all spirituals; he is rich in goodness, rich in wisdom and knowledge; he is rich in grace, and rich in glory. Yes, he is universally rich in respect of temporals. "He is the heir of all things." He is the heir of all the gold in the world, and of all the silver, and of all the jewels, and of all the land, and of all the cattle in the world—as you may see by comparing some scriptures together. Hos. 2:5, 8, 9, "Their mother has been unfaithful and has conceived them in disgrace. She said —I will go after my lovers, who give me my food and my water, my wool
and my linen, my oil and my drink." But mark what follows: verses 8-9, "She doesn't realize that it was I who gave her everything she has—the grain, the wine, the olive oil. Even the gold and silver she used in worshiping the god Baal were gifts from me!"
So in Psalm 24:1, "The earth is the Lord's, and everything in it. The world and all its people belong to him." All others are either usurpers or stewards; it is the Lord Jesus who is the great landlord of heaven and earth. "For all the animals of the forest are mine, and I own the cattle on a thousand hills. Every bird of the mountains and all the animals of the field belong to me. Psalm 50:10-11. It is all mine! says the Lord.
Thus you see that the Lord is universally rich—rich in houses, in lands, in gold, in silver, in cattle, etc., in all temporals as well as in spirituals; but where will you find a man who is universally rich either in spirituals or temporals? It is true, you may find one Christian rich in one grace, and another Christian rich in another; but where will you find a Christian who is universally rich—who is rich in every grace—who is rich in knowledge, in faith, in love, in wisdom, in humility, in meekness, in patience, in selfdenial? Abraham was rich in faith, and Moses was rich in meekness, and Job was rich in patience, and Joshua was rich in courage, and David was rich in uprightness, etc. But where will you find a saint that is rich in all these graces?
Or where will you find a man who is universally rich, in respect of temporals, as to be rich in lands, and rich in moneys, and rich in wares, and rich in jewels, etc. But now the Lord Jesus Christ is universally rich, both in respect of spirituals and temporals. "In having nothing I have all things," says one, "because I have Christ; having therefore all things in him, I seek no other reward, for he is the universal reward," etc. [Gregory the Great was accustomed to say that he was poor whose soul was void of grace—not whose coffers were empty of money.]
(7.) Seventhly, You may judge of the riches of Christ, by the tribute which is due to him.
He is the great landlord and owner of all that angels and men possess above and below. All created creatures are but tenants-at-will to this rich
landlord, the Lord Jesus. He puts out and puts in as he pleases; he lifts up one, and casts down another; he throws down the mighty, and sets up the needy—according to the pleasure of his own will. "Whom he will—he destroys, and whom he will—he saves alive," Psalm 113:7; 148:14; Luke 1:52. Whom he will—he binds, and whom he will—he sets at liberty; whom he will—he exalts, and whom he will—he abases; whom he will he makes happy, and whom he will he makes miserable, etc. The psalmist, Psalm 148, upon this account, calls upon all celestial and terrestrial creatures, to pay their tribute of praise to the Lord. He has given them all their beings, and he maintains them all in the beings that he has given them.
The ancient Hebrews, as Josephus relates, set marks and tokens sometimes on their arms, sometimes at their gates—to declare to all the world the tribute and praise that was due to the Lord, for all his benefits and favors shown unto them. Bernard says, "We must imitate the birds, who morning and evening, at the rising and setting of the sun, omit not to pay the debt of praise that is due to their creator."
(8.) Eighthly and lastly, judge of the riches of Christ by the multiplicity and variety of temporal and spiritual gifts and rewards that he scatters among men.Christ says to the believer, as the king of Israel said to the king of Syria, "I am yours—and all that I have," 1 Kings 20:4. This is a hive which is full of divine comfort.
He gives honors to thousands, and riches to thousands, and peace to thousands, and pardon to thousands, and the joys and comforts of the Holy Spirit to thousands. There is not a moment that passes over our head—but he is a-scattering of his jewels up and down the world; he throws some into one bosom, and others into others—but the best into the bosom of his saints. Oh, the abundance of peace, the abundance of joy and comfort! Oh, the fear, the faith, the love, the kindness, the goodness and sweetness—which the Lord Jesus Christ scatters up and down among the precious sons and daughters of Zion, besides all temporal favors. There is not a saint that receives so much as a cup of cold water—but Christ rewards it abundantly into the bosom of the giver, Mat. 10:42. By all which you may well judge, that certainly the Lord Jesus is very rich, for if he were not, he could never hold out in scattering of rich rewards
among so many millions, and for so many thousand years, as he has done. [The Duke of Burgundy gave a poor man a great reward for offering him a plant root, being the best present the poor man had. And surely so will God bountifully reward the least favors showed to his.]
And so much for the proof of the point, namely, that the Lord Jesus is very rich. We come now in the second place to discover to you,
II. The grounds and reasons why the Lord Jesus Christ is held forth in the word to be so very rich.
And they are these that follow:
[1.] First, To encourage poor sinners to look after, and to be willing to match with him. [Abraham's servant, to win over the heart of Rebekah to Isaac, brings forth jewels of silver and jewels of gold, and acquaints her what a rich match she would have by matching with Isaac, and so overcame her, Gen. 24. And so does God deal with poor sinners, etc.]
Poverty hinders many a match. The Lord did foresee from eternity, that fallen man would never look after Christ, if there were not something to be gotten by Christ. The Lord has therefore in his wisdom and goodness to fallen man, thus presented him as one exceeding rich, that so poor sinners might fall in love with him, and be willing to give up themselves to him: Proverbs 8:34-35, "Blessed is the man who hears me, watching daily at my gates, waiting at the posts of my doors;" as guards do at princes' gates and doors. Now, the arguments to draw out the soul thus to wait upon the Lord, lie in the next words, "For whoever finds me finds life, and shall obtain favor of the Lord." The Hebrew runs thus, "For finding me he shall find lives, and shall draw forth the favor of the Lord." Divine favor is as it were a jewel locked up; ay—but by finding Christ, by getting Christ, the soul gets this jewel, that is more worth than a world; yes, by gaining him, the soul gains lives; namely—a life of grace, and a life of glory—and what more would the soul desire?
A second ground of this is,
[2.] Because he is ordained by the Father to convey all riches of grace to his chosen and beloved ones.
John 1:16, "From the fullness of his grace we have all received one blessing after another;" and this we receive by divine ordination. John 6:27, "Labor not," says Christ, "for the food that perishes—but for that which endures to everlasting life, which the Son of man shall give unto you: for him has God the Father sealed." God the Father has sealed Christ; [Sealed, that is, made his commission authentic, as men do their deeds by their seal.] He has designed Christ, he has set Christ apart for this very work, that he might give grace unto us. God has ordained to convey all fullness of light to the air by the sun, and therefore has put a greater fullness of light into the sun. God has ordained all fullness of nourishment to the branches by the roots, and therefore has put a fullness of juice into the roots. So the Lord has ordained that all the riches of grace, of peace, of glory, etc., which believers shall enjoy here and in heaven, they shall have from the Sun of righteousness, from this blessed root the Lord Jesus Christ; and therefore the Father has filled this Sun with light, this root with heavenly juice, because he is by divine ordination to convey all spiritual and glorious riches into the hearts of his chosen and beloved ones, John 15:21-22.
A third ground is,
[3.] To take away all excuse from ungodly and wicked men, and that they may be found speechless in the day of vengeance, when the Lord shall come to reckon with them. [Sirens are said to sing skillfully while they live—but to roar horribly when they die. So will all those who have rejected so rich a Jesus as has been offered to them, when the Lord Jesus shall plead with them, etc.]
Ah, sinners! how will you who have turned your backs upon Christ, who is thus rich—be able to answer in the day when God shall reason the case with you? When God shall say, Sinners, has it not been often told you that Christ is rich in mercy, and rich in goodness, and rich in grace, rich in pardons, rich in loves, and rich in glory, rich in spirituals, rich in temporals, and rich in eternals—and yet you have slighted this Christ, you have turned your backs upon this Christ—you have preferred your lusts,
and the world, and the service of the devil, above this Christ. Oh! how dumb, how speechless will sinners be, when the Lord shall thus plead with them. Oh! how will their countenances be changed, their thoughts troubled, and their joints loosed, their consciences enraged, and their souls terrified—when they shall see what a rich match they have refused, and thereupon how justly they are forever accursed, etc.
[4.] Lastly, It is upon this account, That he may be a complete Redeemer to us, and that nothing may hinder our souls closing with the Lord Jesus Christ.
We stand in need of one who is rich—rich in grace to pardon us, rich in power to support us, and rich in goodness to relieve us, and rich in glory to crown us. There is none but such a Christ can serve our turns. We stand in need of one who is rich, who is universally rich, one who is rich in money to pay all our debts. We have run much in debt with God, and none can pay this score but Christ. Our sins are debts that none can pay but Christ. It is not our tears but his blood, it is not our sighs but his sufferings—which can satisfy justice for our sins. We are much in debt to God for the ground we tread on, the air we breathe in, the beds we lie on, the bread we eat, the clothes we wear, etc.; and none can pay this debt but Christ. Angels and saints may pity us—but they cannot discharge the least debt for us, etc. Christ must pay all—or we are prisoners forever, etc. We stand in need of one who is rich in goodness. We are a needy people, and are still in need. Christ must be still a-giving, or we shall be still alanguishing. If he shuts his hand—we perish and return to dust. Our temporal needs are many, our spiritual needs are more, and if Christ does not supply them, who will? who can? Nay, our needs are so many and so great, that Christ himself could not supply them, were be not very, very rich.
And thus I have given you a brief account of the reasons of the point, why the Lord Jesus is held forth by the Scripture to be so very rich. We shall now come to the third thing proposed, and that is,
III. The excellency of the riches of Christ—above all other
riches in the world.
I shall briefly run over this third branch, and so come to the application, which is most in my eye, and upon my heart.
[1.] First, The riches of Christ are INCOMPARABLE riches.
"Happy is the man who finds Wisdom," that is, the Lord Jesus Christ, "For the profit of wisdom is better than silver, and her wages are better than gold. Wisdom is more precious than rubies; nothing you desire can compare with her. She offers you life in her right hand, and riches and honor in her left. She will guide you down delightful paths; all her ways are satisfying." Proverbs 3:14-17
One grain of grace is of far greater worth, than all the gold of Ophir and all the silver of the Indies—which are but the guts and garbage of the earth. We may say of the riches of this world, compared with the riches of Christ, as Gideon once said of the vintage of Abiezer, "The gleanings of Ephraim are better than the vintage of Abiezer." So the gleanings, the smallest gatherings of the riches of Christ, are far better, more excellent, more satisfying, more contenting, more ravishing than all the riches of this world. [Riches are called thick clay, Hab. 2:6, which will sooner break the back than lighten the heart, etc.]
"The whole Turkish empire," says Luther, "is but a crust which God throws to a dog." The wise merchant, Mat. 13:44-45, parts with all to gain this pearl of price; the truth is, other riches are but a burden. Gen. 13:2, "Abraham was very rich in cattle, in silver, and in gold." The Hebrew is, "He was very heavy in cattle, in silver, and in gold"; to signify, that riches are but heavy burdens. A little will satisfy nature, less will satisfy grace—but nothing will satisfy men's lusts.
Pheraulus, a poor man, on whom Cyrus bestowed so much, that he knew not what to do with his riches, being wearied out with care in keeping of them, he desired rather to live quietly, though poor, as he had done before, than to possess all those riches with discontent; therefore he gave away all his wealth, desiring only to enjoy so much as might supply his necessities. Let worldly professors think seriously of this story and blush,
etc.
[2.] Secondly, The riches of Christ are INEXHAUSTIBLE riches. As I have showed you, Christ can never be drawn dry. Earthly riches are true gardens of Adonis, where we can gather nothing but trivial flowers surrounded with many briars, etc. "Have you entered into the treasures of the snow?" says God to Job. Now, Gregory of Nyssa says that the treasures of the snow are worldly riches, which men rake together as children do snow, which the next shower washes away, and leaves nothing in the place but dirt; and can dirt satisfy? Surely not! No more can worldly riches.
The Spanish ambassador coming to see the treasury of St. Mark, in Venice, which is famous throughout the world, fell a-groping whether it had any bottom, and being asked why, answered, "In this among other things, my great master's treasure differs from yours, in that his has no bottom, as I find yours to have," alluding to the mines of Mexico and Potosi, etc. Certainly Christ's treasures have no bottom, all his bags are bottomless; but Scripture, history, and experience, do abundantly testify that men's bags, purses, coffers, and mines—may be exhausted or drawn dry—but Christ's can never. Millions of thousands live upon Christ, and he feels it not; his purse is always full, though he is always giving, etc.
[3.] Thirdly, The riches of Christ are SOUL-SATISFYING riches. Oh those riches of grace and goodness that are in Christ—how do they satisfy the souls of sinners! A pardon does not more satisfy a condemned man, nor bread the hungry man, nor drink the thirsty man, nor clothes the naked man, nor health the sick man, than the riches of Christ do satisfy the gracious man.
John 4:13-14, "Whoever drinks of this water shall thirst again: 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 living water springing up to everlasting life." Grace is a perpetual flowing fountain. Grace is compared to water. Water serves to cool men when they are in a burning heat, so grace cools the soul when it has been scorched and burned up under the sense of divine wrath and displeasure. Water is cleansing, so is grace; water is fructifying, so is grace; and water is
satisfying, it satisfies the thirsty, and so does grace. "Show us the Father, and it suffices us," John 14:8. But now earthly riches can never satisfy the soul; but as they said once of Alexander, "that had he a body suitable to his mind, he would set one foot upon sea, and the other upon land;" he would reach the east with one hand, and the west with the other. And doubtless the same frame of spirit is to be found in all the sons of Adam.
In Eccles. 5:10, "He who loves silver shall not be satisfied with silver; nor he who loves abundance with increase. This is also vanity." If a man is hungry, silver cannot feed him; if naked, it cannot clothe him; if cold, it cannot warm him; if sick, it cannot cure him—much less then is it able to satisfy him. Oh! but the riches of Christ are soul-satisfying riches. A soul rich in spirituals, rich in eternals, says, I have enough, though I have not this and that temporal good, etc. [The reasonable soul may be busied about other things—but it cannot be filled with them, etc.—Bernard.]
[4.] Fourthly, The riches of Christ are HARMLESS riches. They are riches that will not hurt the soul, that will not harm the soul. Where is there a soul to be found in all the world that was ever made worse by spiritual riches? Oh but earthly riches have cast down many, they have slain many. If poverty, with Saul, has killed her thousands, riches, with David, has killed her ten thousands. Eccles. 5:13, "There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt." Earthly riches are called thorns, and well they may; for as thorns, they pierce both head and heart; the head with cares in getting them, and the heart with grief in parting with them. Oh the souls that riches have pierced through and through with many sorrows! Oh the minds that riches have blinded! Oh the hearts that riches have hardened! Oh the consciences that riches have benumbed! Oh the wills that riches have perverted! Oh the affections that riches have disordered and destroyed! Earthly riches are very vexing, very defiling, very dividing, and to multitudes prove very ruining. "For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows." 1 Timothy 6:10. [Some say where gold grows, no plant will prosper; so no truth, no good, etc., will have any heart-room where the love of money prevails, etc.]
It was a wise and Christian speech of Charles the Fifth to the Duke of
Venice, who, when he had showed him the glory of his princely palace and earthly paradise, instead of admiring it, or him for it, only returned him this grave and serious memento, These are the things which make us unwilling to die.
[5.] Fifthly, The riches of Christ are UNSEARCHABLE riches. This is plain in the text, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." There are riches of justification, riches of sanctification, riches of consolation, and riches of glorification in Christ. All the riches of Christ are unsearchable riches. A saint with all the light that he has from the Spirit of Christ, is not able to search to the bottom of these riches. Nay, suppose that all the perfections of angels and saints in a glorified estate should meet in one noble bosom—yet all those perfections could not enable that glorious glorified creature for to search to the bottom of Christ's unsearchable riches. Doubtless when believers come to heaven, when they shall see God face to face, when they shall know as they are known, when they shall be filled with the fullness of God, even then they will sweetly sing this song, "Oh the height, the depth, the length, the breadth of the unsearchable riches of Christ!" As there is no Christ to this Christ, so there are no riches to his riches, etc. Oh but such are not the riches of this world, they may be reckoned, they may be fathomed, etc. [The philosophers seeing to the very bottom of earthly riches, despised them, and preferred a contemplative life above them.]
[6.] Sixthly, The riches of the Lord Jesus Christ are permanent and abiding riches; they are lasting, they are DURABLE riches.That is a choice scripture, Proverbs 8:18, "Riches and honor are with me, yes, durable riches and righteousness." The Hebrew word that is rendered "durable riches" signifies old riches. All other riches are but new, they are but of yesterday as it were. Oh! but with me are old riches, durable riches. All other riches, in respect of their fickleness, are as a shadow, a bird, a ship, an arrow, a dream, a post, etc. [It is reported of one Myrogenes, when great gifts were sent him, he sent them back, saying, I only desire this one thing at your master's hands, to pray for me, that I may be saved for eternity, etc.] This Valerian, Valens, and Bajazet, three proud emperors, found by experience, and so have many kings, and
generals, and nobles, as Scripture and history do abundantly evidence. Earthly riches are very uncertain, 1 Tim. 6:17. They are ever upon the wing; they are like tennis balls, which are bandied up and down from one to another. As the bird hops from twig to twig, so do riches from man to man. This age can furnish us with multitudes of instances of this nature, etc.
[7.] Seventhly and lastly, The riches of Christ are the most USEFUL riches—to sweeten all other riches, mercies, and changes, etc., which speaks out the excellency of these riches above all other riches. The more useful anything is, the more excellent it is. Now the riches of Christ are of all things the most useful to poor souls. When the soul is under the guilt of sin, nothing relieves it like the riches of Christ. When the soul is surrounded with temptations, nothing strengthens it like the riches of Christ. When the soul is mourning under afflictions, nothing comforts it like the riches of Christ. When all earthly good fails, nothing makes a Christian sing care away like the riches of Christ, etc. The riches of Christ sweeten all other riches that men enjoy. [Earthly riches cannot enrich the soul, nor better the soul. Oftentimes under silk and satin apparel there is a threadbare soul.]
If a man be rich in parts, or rich in grace, rich in faith, rich in knowledge, rich in wisdom, rich in joy, rich in peace, etc.; or if a man be rich in temporals, rich in money, rich in wares, rich in jewels, rich in lands, etc., the glorious and unsearchable riches of Christ sweeten all his riches, and the lack of these riches embitters all the riches which men enjoy. When men's consciences are enlightened and awakened, then they cry out, what are all these worldly riches to us, except we had an interest in the unsearchable riches of Christ? As Absalom once said, "What are all these to me, except I see the king's face?"
I have read of one that, upon his dying bed, called for his bags, and laid a bag of gold to his heart, and then cried out, "Take it away, it will not do, it will not do."
There are things that earthly riches can never do: They can never satisfy divine justice. They can never pacify divine wrath.
Nor they can never quiet a guilty conscience.
And until these things are done, man is undone. The crown of gold cannot cure the headache, nor can the honorable ring cure the gout, nor can the chain of pearls around the neck take away the pain of the teeth. Oh but the unsearchable riches of Christ give ease under all pains and torments.
Nugas, the Scythian king, despising the rich presents and ornaments that were sent unto him by the emperor of Constantinople, asked "Whether those things could drive away calamities, diseases, or deaths?" looking upon all those presents as no presents, that could not keep off calamities from him. Truly, all the riches and glories of this world cannot keep off the least calamity, neither can they make up the lack of the least mercy. But the riches of Christ do both keep off calamities, and make up the lack of all mercies that the soul craves or needs. All which speak out the excellency of the riches of Christ above all other riches. We come now unto,
IV. The USES and APPLICATION of this point.
Use 1. And the first use that we shall make, is a use of exhortation, to exhort you all, seeing Christ is so rich, to labor to be spiritually rich. Oh labor to be rich in grace. In the handling of this use I shall propound this method.
[1.] I shall lay down some considerations that may provoke your souls to labor to be rich in grace.
[2.] I shall propound some directions or helps, to help you to be rich in grace, which is as much a mercy as a duty, etc.
[3.] I shall lay down some propositions concerning the soul's being rich in grace.
[4.] I shall show you how you may know whether you are the people who are rich in grace, or no.
I shall begin with the first, and be a little the more large upon it, because it is a point of mighty weight and concern; and then be the more brief in the three following particulars.
For the first, by way of MOTIVE, I shall only propound these following considerations, to provoke your souls to labor to be rich in grace. Laborandum was one of the emperors' motto, and must be every Christian's.
[1.] First, Consider that the more rich the soul is in grace, the higher the soul will be in joy and comfort. [Oh the joys, the joys, the unconceivable joys! cried out Katharine Bretterge, who had attained to a great measure of grace, etc.]
It is the greatest measures of grace, which usher in the greatest measure of joy and comfort into a believing heart. Christians, have you tasted of the consolations of God? Have you at times sat down and drank of these wells of salvation? Are your hearts carried out for more of those waters of life? Then labor to be rich in grace. A little star yields but a little light, and a little grace will yield but a little comfort—but great measures of grace will yield a man not only a heaven hereafter—but also a heaven of joy here. Divine comfort is a choice flower, a precious jewel, and only to be found in their bosoms who are rich in grace. Spiritual comforts are such strong waters, that weak Christians are not able to bear them. Great measures of grace carry with them the greatest evidence of the truth of grace; and the clearer evidence there is in the soul of the truth of grace, the higher will joy and comfort spring. The soul is apt to hang her comforts on every hedge, to seek in every by-corner for comfort; but as fuel heats not without fire, so neither can anything soundly comfort a Christian without the God of grace, without his being rich in grace.
Great measures of grace carry with them the greatest evidence of a man's union and communion with God, and the more a man's union and communion with God is evidenced, the more will the soul be filled with that joy which is unspeakable and full of glory, and with that comfort and peace which passes understanding. In great measures of grace a man may read most of the love and favor of God; and the more a man sees of the love and favor of God to him, the more high the springs of comfort rise in
him. In great measures of grace, as in a crystal glass, the soul sees the glorious face of God shining and sparkling—and this fills the soul with joy. Acts 9:31, "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied." The more their graces were increased, the more their comforts were augmented.
"If one drop of the joy of the Holy Spirit should fall into hell, it would swallow up all the torments of hell," says Austin. Oh! who would not then labor to increase in grace, that he may abound in joy? The promise lies most fair before the eyes of those who are rich in grace. Their interest in it is most clear, and rarely that they go without it, unless it is by taking part sometimes with Satan against their interest in Christ, or sometimes through the power of unbelief, which indeed cuts off all the comfort of the soul, or by looking after other lovers, or by not hearkening to the voice of the Comforter, etc. Christians, you often complain of the lack of joy and comfort. Oh! do but abound in grace, and you won't complain of the lack of comfort. "Without delight the soul cannot live," says one; "take away all delight, and the soul dies." Let this that has been spoken, provoke every Christian to labor to be rich in grace.
[2.] But, secondly, consider this, you have singular opportunities and choice advantages to be rich in grace.
In former times God gave our grace by drops—but now by flagons, Cant. 2:5. Opportunities, if not improved, will, as that sword which Hector gave Ajax, be turned into your own heart. This will be a sword in your heart— that there have been soul-enriching opportunities, and you have neglected them, and turned your back upon them. The thoughts of this will one day be the scorpions that will vex you, the rod that will lash you, the thorns that will prick you, and the worm that will gnaw you. "The stork," says the prophet, "knows the time of her migration, as do the turtledove, the swallow, and the crane. They all return at the proper time each year. But not my people! They do not know what the Lord requires of them" Jer. 8:7. The market for your souls is open; do not let your season slip away, lest with the foolish virgins you go to buy when it is too late, Mat. 25. The merchant will not slip his opportunity of buying, nor the sailor his of sailing, nor the farmer his of sowing; and why should you
slip yours of growing rich in grace? Many men lose their souls, as Saul lost his kingdom—by not discerning their time to be spiritually rich.
Tamerlane at first hung out a white flag—but if they slipped that opportunity, then a red, and so death and destruction followed, etc. The Lord Jesus hangs out the white flag of mercy in these days, to entice souls to come in, and to share with him in his glorious and unsearchable riches, in the riches of his grace and mercy; but if you don't come, Christ has a red flag, and if that be once put out, you are lost forever. Thrice happy are those who take the first opportunity of closing with Christ, and of subjecting themselves to Christ. [Such there have been who, by giving a glass of water opportunely, have obtained a kingdom, as you may see in the story of Thaumastus and king Agrippa, etc.]
Plutarch writes of Hannibal, "That when he could have taken Rome he would not—but when he would have taken Rome he could not." When many men may have mercy—they would not receive it; and when they would have mercy—they will be refused. Proverbs 1:24, seq. Mercy and grace are sometimes upon the bare knee. Christ stands knocking at sinners' doors; he is willing to come in and make sinners rich and happy forever; he calls upon souls to open to him, Rev. 3:20, seq. "Lift up your heads, O gates; and be lifted up, you everlasting doors; and the King of glory shall come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle," Psalm 24:7-8. The King of glory comes not empty-handed; no, he comes with his hands and heart full of rich and royal presents, and blessed and enriched forever are those who open to this King of glory, etc.
[3.] Thirdly, Consider this, souls rich in grace shall have their names immortal.
Every man naturally would have, if it were possible, his name immortal. Now there is no way in the world to have your names immortal, like this of growing rich in grace. A man who is spiritually rich shall live—and his name shall live when he is dead. In Neh. 7:2, it is said of Hananiah, that "he was a faithful man, and feared God above many;" or, "he feared God above multitudes," as the Hebrew has it. His name lives, though his body for many hundred years has been turned to dust. So in Acts 7:55,
"Stephen was a man full of the Holy Spirit." Though Stephen was stoned —yet his name lives, his memorial is precious among the saints to this very day. So in Heb. 11:38, they were such "of whom this world was not worthy." And in the third Epistle of John, the six first verses, compared with ver. 12, Gaius and Demetrius, who were rich in grace, have crowns of honor set upon their heads, their names live, and are a sweet savor to this very day, etc. So in Psalm 112:6, "The righteous shall be had in everlasting remembrance—but the name of the wicked shall rot." The great man's name, and the rich man's name, shall rot, says he—but "the name of the righteous shall be had in everlasting remembrance." [If I may but keep a good name, I have wealth enough, said Plautus.]
The Persians use to write their kings' names in golden letters; so the Lord writes the names of souls rich in grace in golden characters. Their names are always heirs to their lives. Believe it, there is no such way in the world to have immortal names, like this of growing rich in grace. One man thinks to make his name immortal, by making himself great; another by heaping up silver and gold as the dust of the earth or the stones of the street; and another by doing some strange exploits, etc. But for all this the Lord will make good his word, "the name of the wicked shall rot." If God is God, his name must rot; but "the righteous shall be had in everlasting remembrance;" they leave their names behind for a blessing, Isaiah 65:15. It is sad to consider what many poor carnal creatures have done and suffered to make their names immortal. The Romans' desires of praise and a name, made them bountiful of their purses, and prodigal of their lives. [A good name yields a fragrant smell over town and country; it puts a shining luster upon the countenance; it fits to any public employment, in ministry or magistracy; it stops many a foul mouth, and it makes men live when they are dead.]
Erostratus set the temple of Diana on fire, on that night that Alexander was born—only that he might be talked of when he was dead.
Calvin observes, that Servetus in Geneva, in the year 1555, gave all his goods to the poor, and his body to be burned—and all for a name, for a little glory among men. But these poor creatures have all missed the mark. There is no way, Christians, to have your names immortal, like this, of growing rich in grace. Neither Satan nor the world shall ever be able to
bury such men's names, who are rich in grace; their names shall rise in glory here, as well as their bodies hereafter.
[4.] But then, fourthly and mainly, consider, that spiritual riches will enable you to live up to your principles.
That man who has but so much grace as will keep hell and his soul asunder, will never live up to his principles. Souls weak in grace are too apt to deny, and in their practices to contradict—their own principles. Oh that this age could not furnish us with too many instances of this nature! Oh! what is that that is the reproach of religion, and the dishonor of God and the gospel—but this, that professors live below their principles, that they live not up to their principles? And let me tell you, Christians, there is nothing but a rich measure of grace that will enable a soul to live up to his principles. A man who is not rich in grace will never be able to live up to his own principles—but will upon every occasion and temptation be ready to wound two at once; the honor of God and his own soul. Yes, men who are not rich in grace, will be ready to deny their own principles—as many weak Christians did in persecuting times.
But you will say to me, What are those gracious and holy principles, that a rich measure of grace will enable a man to live up to?
I will instance only in those who have most worth and weight in them, and they are worthy of all your thoughts.
(1.) First, It is your principle, that you must suffer, rather than sin.
It is your principle rather to undergo the greatest calamities, than willingly to commit the least iniquity. Now, pray tell me, what will enable a Christian to live up to this principle? Will a little grace, a little knowledge of God, a little faith in God, a little love to God, a little zeal for God, a little communion with God? Will this do it? Surely not! It must be much grace that must enable the soul to live up to this principle. [It is better for me to be a martyr than a monarch, said Ignatius when he was to suffer, etc.] When sin and suffering have stood in competition, many weak Christians have chosen rather to sin, than to suffer, which has