Chapter 3 (continued, part 20)
opened many a mouth, and saddened many a heart, and wounded many a conscience. Yes, such by their not suffering, have suffered more than ever they could have suffered from the wrath and rage of man.
Oh! but now spiritual riches will enable a man to live up to this principle, as you may see in Daniel, who had an excellent spirit in him, who was rich in grace, and filled with the Holy Spirit; he lives up to his principles; he lives out his principles, when he was put hard to it; when he must either neglect the worship of his God and make a god of his king—or be thrown into the lions' den. Now, Daniel chooses rather to be cast into the lions' den than not to do homage to his God; he had rather suffer much, than that God should lose a grain of his glory. Of the same spirit and metal were those worthies, Heb. 11, who, when they were put to it, did rather choose to suffer the very worst of miseries, than they would in the least dishonor the Lord, wound their own consciences, and make work for repentance, etc. And so did Jovinian, Eusebius, Galeacius, Basil, Vincentius, Bolilas, etc. By all which you see, that Christians who are spiritually rich, live up to this principle, namely—to suffer rather than sin, when sin and suffering stand in competition; which babes in grace cannot do. [Of the very same spirit were the primitive Christians: they chose rather to be thrown to lions without, than left to lusts within.]
(2.) Secondly, It is your principle, that grace and virtue are to be pursued after, for their own worth, beauty, and excellency.
But pray, tell me, what will carry a Christian out to this principle? Will a little grace carry a man out to pursue after grace, for the beauty, holiness, excellency, and spirituality that is in it? Alas! we see by daily experience that it will not do it. All other considerations put together, are little enough to draw men on to pursue after grace for its native beauty and excellency. Many seek Christ—but it is more for loaves—than for love, John 6:26; and they pursue after the means of grace, not for the beauty, excellency, and glory that is stamped upon the means—but one to maintain his honor, and another to keep up his name, and another to bring in credit or custom, and another to please his friends, and another to silence his conscience, etc.—but few there be, if any—but those who are rich in grace, who are true to this principle, who pursue after grace for its own beauty and excellency.
It was a notable expression of David, who was a man rich in grace, Psalm 119:140, "Your word is very pure, therefore your servant loves it." Oh! for a soul to love grace, and the word of grace, for its own interest, for the holiness, purity, and glory of it. This speaks out the soul to be rich in grace. So Paul, a man rich in grace, pursues after grace for its own interest, for the beauty and excellency of it. He forgets "what is behind, and presses forward after the mark for the prize of the high calling of God in Christ Jesus, that if by any means he might attain to the resurrection of the dead," Philip. 3:13-14. That is, to that perfection that the dead shall reach to in the morning of the resurrection, etc.
The young philosophers were very forward to learn the precepts of their sect, and the rules of severity, that they might discourse with kings and nobles, not that they might reform their own manners. Many professors in this age are like those philosophers; they are very industrious to get knowledge, that they may be able to discourse, and that they may be eyed, owned, and honored among others, for their knowledge and understanding. But now souls who are rich in grace, they labor after greater measures of grace, out of love to grace, and because of an excellency that they see in grace. Grace is a very sparkling jewel, and he who loves it, and pursues after it for its own native beauty, has much of it within him, etc.
(3.) Thirdly, It is your principle, that men must subject themselves, and square all their actions by the word of God.
Now, what will make a man live up to this principle? Will a little grace? Surely not! Isaiah 8:10. But great measures of grace will. Zacharias and Elizabeth were rich in grace, and they lived up to this principle: Luke 1:5, "They walked in all the commandments of the Lord blameless." The apostles were rich in grace, and they lived up to this principle: 2 Cor. 1:12, "This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, we have lived our lives in the world." So in 1 Thes. 2:10, "You are witnesses, and God also, how holily, justly, and unblameably, we have behaved ourselves among you who believe." Oh! here are souls who live up to their principles. A Christian who is rich in grace is excellent all over.
George, prince of Anhalt—his family is said to have been ecclesia, academia, curia, a church, a university, and a court. A Christian who is rich in grace has a heart as large as his head, yes, a heart that is as large as the whole will of God: Acts 13:22, "I have found David the son of Jesse, a man after my own heart, who shall fulfill all my will." In the Greek it is, all my wills, to note the universality and sincerity of his obedience. Souls rich in grace practice that themselves, which they prescribe to ethers. Lessons of music must not be read only—but acted also. Souls rich in grace are good at this, and they will be good in all places and cases. They are as good at the particular duties of religion, as at those who are more general; they are good fathers, and good masters, and good husbands—as well as good Christians, in a more general sense.
But now souls who have but a little grace, they are much in the general duties of religion—but very defective in the particular duties of religion, as sad experience does abundantly evidence. Those who have a blemish in their eye, think the sky to be ever cloudy; and nothing is more common to weak spirits, than to be criticizing and contending about other duties, and to neglect their own. But such who are rich in grace, make it their glory to subject themselves to the rule of righteousness; as Baldasser, a German minister, cried out, Let the word of the Lord come, let it come— and we will submit to it. It must be much grace that must enable a man freely, fully, and sweetly to subject himself and his actions to the word of the Lord.
(4.) Fourthly, It is your principle, that you must deny yourselves, your own profit, ease, pleasure, etc., for a public good.
And this the Scripture requires. It is your principle to deny yourselves, your own honor, pleasure, profit, etc., for a public advantage, when your particular advantages stand in competition with the public. Now self must be laid by, and the public must carry the day. Oh—but will a little grace enable a man to live up to this principle! Woeful experience shows the contrary. Ay—but now, give me a man who is rich in grace, and he will live up to this golden principle, as you may see in Nehem. 5:14-18.
Nehemiah was a man eminent in grace, and he chose rather to live upon his own purse than upon the public purse: "I would like to mention that
for the entire twelve years that I was governor of Judah—from the twentieth until the thirty-second year of the reign of King Artaxerxes— neither I nor my officials drew on our official food allowance. This was quite a contrast to the former governors who had laid heavy burdens on the people, demanding a daily ration of food and wine, besides a pound of silver. Even their assistants took advantage of the people. But because of my fear of God, I did not act that way. I devoted myself to working on the wall and refused to acquire any land. And I required all my officials to spend time working on the wall. I asked for nothing, even though I regularly fed 150 Jewish officials at my table, besides all the visitors from other lands! The provisions required at my expense for each day were one ox, six fat sheep, and a large number of domestic fowl. And every ten days we needed a large supply of all kinds of wine. Yet I refused to claim the governor's food allowance because the people were already having a difficult time."
Oh, here was a brave spirit indeed; he was far from enriching himself by others' ruins, from emptying others' purses to fill his own. But he is dead —and it seems this brave spirit is buried with him! There are few of his name, and fewer of his spirit, if any in this world, and therefore well might he pray, "Remember, O my God, all that I have done for these people, and bless me for it." And accordingly God did remember him for good—and made him very famous and glorious in his generation. [It is a base and unworthy spirit for a man to make himself the center of all his actions. The very heathen man could say, A man's country and his friends, and others—challenge a great part of him.]
And that is a remarkable passage concerning Moses: Num. 14:12-21, "I will smite them with the pestilence, and disinherit them, and will make of you a great nation, and mightier than they," says God to Moses. "Therefore let me alone to destroy them and cut them off, for they are a rebellious generation. And I will make you a mightier nation for honor, riches, and power, than they. Nay!" says Moses, "this may not be, Lord." Oh, the people must be spared, the people must be pardoned, and the people must have your presence with them, and rather than it should be otherwise, let my name, Lord, be blotted out of the book of life. Lord! I care not how bad it goes with myself—just so they may live. Can the self-
seekers of our age think seriously of this and not blush?
So Mordecai was a man of a brave public spirit: Esther 10:3, "Mordecai the Jew was next unto King Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, because he worked for the good of his people." He made it his business to seek their good.
Christ also was full of grace, and had a brave public spirit; he laid out himself and laid down himself for a public good; and so did Paul, etc. Few in our days are of Lorenzo's opinion and mind—who was rather willing to beautify Italy than his own house. "That pilot dies nobly," says Seneca, "who perishes in the storm with the helm in his hand." Such that seek themselves more than the public good, must be served as Aesop did his fellow-servant; he gave him warm water to drink, by which means he vomited up the stolen figs. Friends, it is not a little grace that will make a man prefer the public good, above his own particular good—but much grace will; therefore labor to be rich in grace. [Christ healed others—but was hurt himself; he fed and filled others—but was hungry himself, etc.]
(5.) Fifthly, It is your principle, that you are to do the duties that God requires of you, and quietly leave the outcomes and results of all, to the wise disposal of God.
But pray tell me, will a little grace enable a man to live up to this principle, to do his duty, and to leave outcomes and results to him to whom they belong? Surely not! Eccles. 9:10, "Whatever your hand finds to do—do it with all your might, for there is no work, nor device, nor knowledge, nor wisdom in the grave where you go." Mark, he does not say, what your head finds to do, for that may find a thousand things; nor what your heart finds to do, for that may find ten thousand things; but what your hand finds to do; that is, look what work which God cuts out to your hand to do—that do with all your might.
We are to do much good in a little time; we are made here, and set to be a-doing something that may do us good a thousand years hence, yes, that may stand us in stead to eternity. Our time is short, our task is great. The devil knows that his time is but short, and that is the reason why he is so active and stirring, why he does outwork the children of light, in a quick
despatch of the deeds of darkness. Christians, do not deceive yourselves; it is not shows of grace, nor little measures of grace—which will enable a man to live up to this principle—but great measures of grace will, as you may see in the three Hebrew children, "Shadrach, Meshach and Abednego replied to the king—O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up." Daniel 3:16-18
So those worthies, Psalm 44:19, "Though you have sore broken us in the place of dragons, and covered us with the shadow of death—yet have we not forgotten you, neither have we dealt falsely in your covenant." Here was much of Christ and grace within. So in Acts 21, when Paul was to go up to Jerusalem to suffer, his friends, by many tears and arguments, labored to dissuade him, for fear of some sad outcome and event which would follow. But Paul, rich in grace, answered, "Why all this weeping? You are breaking my heart! For I am ready not only to be jailed at Jerusalem but also to die for the sake of the Lord Jesus." I will go up to Jerusalem, and I am willing to go up, though I die for it. Ay, here is a soul who lives up to his principle!
Ay—but now souls who are weak in grace, as we have had large experience of it in our times, they are more taken up and busied about the outcomes and results of things, than they are with their own duties. [Christ healed others—but was hurt himself; he fed and filled others—but was hungry himself, etc.] When they should be a-praying, a-believing, awaiting, and acting for God—they have been a-questioning and fearing what the outcomes and results of this, and that, and the other thing would be. And indeed they have been high and low, as secondary causes have wrought—which has made many of their lives a very hell. But now those who are rich in grace, they say as once he did, "Let us be of good courage, and let us play the men for our people, and for the cities of our God, and may the Lord do that which seems him good," 2 Sam. 10:10-12. Let us do our duties—and let the Lord do as pleases him, etc.
(6.) Sixthly, It is your principle, that men are to be prepared, and to
stand fast against all sudden assaults and invasions that may be made upon them.
Many a valiant person dares fight in a battle or a duel, who yet will be timorous and fearful if suddenly surprised in a midnight alarm. Many precious souls, when they have time to consider of the evil of sin, the holiness of God, the eye of God, the honor of God, the glory of the gospel, the joys of the saints, and the stopping of the mouths of sinners—will rather die than sin; they will rather suffer anything than do the least thing that may be a reproach to Christ. Oh! but when a sudden occasion or temptation is presented, why, then they often fall; as David, by chance, spied Bathsheba washing herself, and falls before the temptation; he is conquered and carried captive by that sudden occasion.
But that is a more comfortable and considerable passage that you have concerning Joseph, in Gen. 49:23-24, "The archers sorely grieved him," says the text, "and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob." Joseph never lacked counsel nor courage, when he was at the worst. Souls rich in grace usually stand firm under the greatest and suddenest pressures, assaults, and invasions, as you may see in Paul, 2 Cor. 1:9-12; and so the three children; and so Daniel; and so those worthies, Heb. 11:35, "They would not accept of deliverance, that they might obtain a better resurrection." Many sudden assaults and attempts were made upon them; their enemies would gladly have stormed them, and overcome them—sometimes by golden offers, sometimes by terrible threats. But they are invincible; nothing stirs them, nothing overcomes them.
Really, friends, it must be much grace that will make a man live up to this principle; and there is nothing that speaks out more the strength of grace in a man, than his standing against sudden assaults and invasions that by the devil and the world are made upon him. You may talk of this—but without much grace you will never be able to do it, etc.
(7.) Seventhly and lastly, It is your principle, that your hearts are to be ready for every work which God shall impose upon you.
You are not to choose your employment, neither are you to refuse any employment that God shall put upon you. You are always to have an open ear, a ready hand, an obedient heart, and a willing cheerful soul—to comply with whatever work or service it is, which God shall put upon you; this is your principle. Ay—but tell me, Christians, will a little grace enable a man to live up to this principle? I judge not. You are to stand ready to change your employment from better to worse, if the Lord shall be pleased to order it so. You are to be ready to change your crown—for a cross; to change that employment that is honorable—for that which is base and low; and that which is more profitable—for that which is less profitable: as it were from the ruling of a province—to the keeping of a herd; from being a master—to be a servant; from being a servant to great men—to be a servant to the basest servant, yes, to the poorest beast. Certainly a little grace will never enable a man bravely and sweetly to live up to this principle. Their hearts which are poor in grace, are like a wounded hand or arm, which being but imperfectly cured, can only move one way, and cannot turn to all postures and all natural uses.
Weak Christians are very apt to choose three things—their mercies, their crosses, and their employments. They are often unwilling that God himself should choose their way or their work.
But now souls who are rich in grace—they are at God's beck and call. They are willing that God shall choose their work and their way. They are willing to be at his disposal; to be high or low; to serve or to be served; to be something or to be nothing, etc. Now I beseech you, Christians, that you would seriously and frequently remember this, that there is nothing in all the world that is such an honor to God, and a glory to the gospel—as for Christians to live up to their principles; nor is there anything of such a reproach to God and his ways, as this—for men to live below their principles, and to act contrary to their principles. And you will never be able to live up to your principles, nor to live out your principles, except you grow rich in grace; therefore labor, I say, labor as for life, to abound in grace, etc.
[5.] Now the fifth motive is this, consider that souls rich in grace are a mighty blessing to the land and place where they live.
There are no such blessings to cities, and nations, as those souls are, who are rich in grace. Oh they are great blessings to all places where they come; they are people who are fit for the highest and noblest employments. There is not the highest work that is too high for a man who is rich in grace; nor the hottest work that is too hot for a man rich in grace; nor the lowest work that is below a man rich in grace. Such a man will not say, I would do it—but it is below my place, my nobility, my parts, my education. May Christ have honor? may others have good? If so, I will do it, says the soul who is rich in grace, whatever comes of it, and bless God for the opportunity.
Dan. 6:3, "Now Daniel so distinguished himself among the administrators and the satraps by his exceptional qualities that the king planned to set him over the whole kingdom." Why was Daniel set upon the throne? Because of his his exceptional qualities, which fitted him for the highest employment.
So Joseph was a blessing to his master's family, and the people among whom he lived. None can be such blessings to people and places, as souls rich in grace. So in Neh. 7:2, "I gave the responsibility of governing Jerusalem to my brother Hanani." And why he? "because he was a man of integrity and feared God more than most men do." Oh the wisdom, the prudence, the zeal, the courage, the compassion, the patience, the selfdenial—that should be in magistrates! There is a truth in that old maxim, magistracy will try a man. None fit to rule—but such who are rich in grace; such a one will be father of his country.
What a world of good may a man do with worldly riches, in a parish, in a city, in a nation! but that is nothing compared to the good that a man may do, who is rich in grace. Oh the sins that he may prevent! Oh the judgments that he may divert! Oh the favors and blessings that he may draw down upon the heads and hearts of people! I presume you forget not what a blessing Moses, Joseph, Job, Nehemiah, Mordecai, and Daniel, proved to the people among whom they lived; and these were all rich in grace. A man rich in wisdom, rich in faith, rich in goodness, etc., oh what a blessing may he prove to ignorant souls, to staggering souls, to wandering souls, to tempted souls, to deserted souls, etc.
Look! What the sun is to us, that may a soul rich in grace be to others, etc. O friends! would you be blessings to your families? would you be blessings to the city, to the nation? Oh then labor to be rich in grace, and do not think it enough that you have so much grace as will keep you from dropping into hell, and which will bring you to heaven; but labor to be rich in grace, and then you will prove indeed a blessing to the place and nation where you live.
The Romans, when they did perceive any natural excellency to be in any people, though they were never so poor and base—they would take them from their dinners of turnips and water-cresses, to lead the Roman army. It is true, that natural and moral endowments will enable men to do much; but grace will enable men to do ten thousand times more. There is no work too high nor too hard for souls rich in grace; and therefore, as you would be choice instruments in the Lord's hand, and eminently serviceable in your generations, oh labor to be rich in grace! It is not he who has most wit in his head—but he who has most grace in his heart—who is most fit for generation-work.
[6.] Sixthly, A rich measure of grace will bear up your souls in several cases, therefore labor to be rich in grace.
A rich measure of grace will bear up the soul under great means of grace. When a soul is spiritually rich, this will bear him up under great means. Such a one will be able to look God in the face with joy and comfort; he can say, It is true, Lord, I have had more means than others, and lo! I am grown richer than others. You have taken more pains with me than with others, and lo! I bring forth more fruit than others: my five talents have become ten. But a little grace will not bear men out under much means of grace.
Again, A great measure of grace will bear the soul up under a great name, as well as under great means. For a man to have a great name to live, and yet to have but a little life—is a dreadful stroke; to be high in name and little in worth—is a very sad and sore judgment. [What will the name avail, where the thing is lacking? says Augustine.] To have a name to be an eminent Christian, and yet to be poor in faith, in love, in wisdom, in knowledge, etc., is the greatest unhappiness in the world. This stroke is
upon many in these days. But that which is saddest of all is this—they feel it not, they observe it not. But now he who is rich in grace, has something within which will bear him up under a great name in the world.
Again, a great measure of grace will bear you up under great desires, as well as under a great name. A man who is rich in grace may ask what he pleases; he is one much involved with God, and God will deny him nothing. The best of the best is for this man; he may have anything; he may have everything that heaven affords. He is able to improve much, and therefore he may ask much, and have it.
It was a sweet saying of one, "O Lord, I never come to you but by you. I never go from you without you." Sozomen says of Apollonius, that he never asked anything of God—but he had it.
And another, speaking of Luther, says, He could have what he wanted from God. Rich men may long for this and that, and have it; they have something that will fetch it—but poor men may not. Oh! now, who would not labor as for life, to be rich in grace? Oh! this will bear you out under great means, and under great names, and under great desires; therefore, rest not satisfied with a little grace.
But then, seventhly and lastly,
[7.] Souls rich in grace are the honor of Christ, and the glory of Christianity.
It is the glory of Christ when those who are ingrafted into him thrive and grow. This declares to all the world that Christ keeps a good house, and that he does not feed his children with trash—but with the choicest delicacies; that he is open-handed and free-hearted. It is the glory of the father when the child grows rich under him, and the glory of the master when the servant grows rich under him; and so it is the glory of Christ when poor souls grow rich under him. The name of Christ, and the honor of Christ, is kept up in the world by souls who are rich in grace. They are the people who make others think well and speak well of Christ.
You may at your leisure read the first and second epistles to the
Thessalonians, and there you shall see what an honor they were to the Lord Jesus and the gospel, who abounded in spiritual riches. Such Christians who are like to Pharaoh's lean kine reproach three at once— God, the gospel, and their teachers: and this age is full of such Christians. It is your greatest work in this world to keep up the honor and the glory of the Lord, and this you can never, you will never do, except you labor to be rich in grace. Let others "labor for the food which perishes." You are to "labor for that which endures to everlasting life." When you come to die, and when you come to make up your accounts, it will never be a grief— but a joy unto you, that you have made it your greatest business and work in this world to be rich in grace.
But here you may say,
What MEANS must we use that we may grow rich in grace?
I answer:
[1.] First, Let no discouragements take you off from laboring to be enriched with spiritual riches.
A soul who would be spiritually rich must be divinely resolved, that come what may—he will hold on in the use of means, that he may be rich with the riches of Christ. Joshua was resolute in this point: "Choose whom you will serve, whether the Lord, or those other gods that your fathers served. As for my part, I and my house will serve the Lord!" Josh. 24:15; Luke 13:24, "Strive to enter in at the strait gate." The Greek word signifies, "to strive with all your might," with all your strength, to strive even to an agony, to strive as they did for the garlands in the Olympic games. The word here used seems to allude to their striving for the garland, where they put out themselves to the utmost. So in John 6:27, "Labor not for the food which perishes—but for that which endures to everlasting life, which the Son of man shall give unto you." [Many men are like Cicero, not thoroughly resolved in themselves whether to follow Pompey or Caesar; the riches of this world, or the riches of another world. Such men will still be poor.]
I have read of one that did not fear what he did, nor what he suffered, so
he might get riches: "For," says he, "men do not ask how good one is, or how gracious one is—but how rich one is." Oh, sirs! the day is a-coming when God will ask how rich your souls are; how rich you are in faith, in wisdom, in knowledge, in fear, etc.; and not how rich you are in money, or in jewels, or in land, or in goods—but how rich are you in grace! This should provoke your souls to strive in the face of all discouragements to be rich in grace. What will not the merchant do, and the mariner do, to gain these temporal riches? Oh the dangers, the hazards, the tempests, the storms, the deaths that they run through for earthly riches—which are never without their sting! And shall not Christians labor in the face of all oppositions after spiritual riches?
It is reported of Nevessan the lawyer, that he would say, "He who will not venture his body—can never be valiant; and he who will not venture his soul—will never be rich." I am sure that man who will not venture, and venture hard, in the face of all discouragements, to be spiritually rich— will never be rich. He may be good in the main, and may go to heaven in a storm; but he will never be rich in spirituals, who will not venture himself to the uttermost for the gain of spiritual riches.
[2.] Secondly, Be fixed under a Christ-exalting and a soulenriching ministry.
Fix yourself under that man's ministry, who makes it his business; not a thing by the by—but his business, his work; not to tickle the ear, to please the fancy—but to enrich the soul, to win the soul, and to build up the soul. 2 Tim. 4:3, "For the time will come when they will not endure sound doctrine—but after their own lusts shall they heap up to themselves teachers, having itching ears." This age, yes, this city is full of such slight, light, delirious souls—who neither like nor love anything, but what is empty and airy.
Junius confesses, "that in his time there was one who confessed that he had spent over twenty years in trying different religions," pretending that scripture, "Try all things, and hold fast that which is good." It is sad to see how many preachers in our days, under pretenses of angelical attainments, make it their business to enrich men's heads with high, empty, airy notions—instead of enriching their souls with saving truths. If
these are not strangers to that wisdom that is from above, I know nothing. Proverbs 11:30, "He who wins souls is wise." The Hebrew word signifies to catch souls, by using all art and industry, as fowlers do to take birds. [He is the best preacher, not who tickles the ear—but who breaks the heart!] No wisdom compared to that which wins souls from sin and the world, and which wins souls to Christ and holiness! No teaching compared to this! Remember this, you will never be rich in grace if you care not who you hear, nor what you hear. That Christ that commands you to take heed how you hear, commands you also to take heed what you hear. And every soul won to God is a new pearl added to a minister's crown, etc.
But you will say to me,
How should we know which is a soul-enriching ministry, that so we may wait on it?Take these three rules:
(1.) First, Judge not of the soul-enriching ministry by the voice of the minister, nor by the multitude of hearers who follow him, nor by his affected tone, nor by his rhetoric and flashes of wit—but by the holiness, heavenliness, and spiritualness of the matter. Many ministers are like empty orators, who have a flood of words—and a drop of matter.
Some preachers affect rhetorical strains; they seek abstrusities, and love to hover and soar aloft in dark and cloudy expressions, and so shoot their arrows over their hearers' heads, instead of bettering their hearers' hearts. Mirthful things in a sermon are only for men to gaze upon and admire. What are high strains and flashes of wit, new-minted words and phrases—but like fancy bottles to the good corn. Truth is like Solomon's spouse, "all glorious within." [rather the Spouse, the Church: Psalm 45:13 —G.] She is most beautiful when most naked, as Adam was in innocency.
The oracle would have Philip of Macedon use silver lances in winning an impregnable fort, etc.—but ministers must not use golden sentences, strong lines, froth of wit. It is iron, and not gold, that kills in the encounter. It is the steel sword, not the golden sword—which wins the field, etc. "When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God." 1
Corinthians 2:1
(2.) Secondly, Judge of it by its revealing the whole counsel of God, the whole will of God, revealed in his word.
In Acts 20:27, "For I have not shunned to declare unto you the whole counsel of God." There are some who make it their business only to advance the glory of Christ, and to darken the glory of the Father; and some cry up the glory of the Father, and yet cast clouds and darkness upon the glory of the Son. And what dirt and scorn is cast upon the Spirit by many vain, blasphemous people in these times is notoriously known; and if these men are not far from declaring the whole counsel and will of God, I know nothing.
Christ must be held out in all his offices, for they all tend to the enriching of poor souls, to the adding of pearls to a Christian's crown. And clearly it is sad to consider how many there be that cry up one office and cry down another. Some cry up the kingly office of Christ—but mind not his prophetic office; and some cry up his prophetic office—but trample upon his kingly office; and some cry up both his kingly and prophetic office, and yet make slight of his priestly office. Christians, fix yourselves under his ministry, who gives the Father his due, the Son his due, and the Spirit his due; who makes it his business to open the treasures and the riches both of the one and the other, and to declare to you the whole will of God; for there are many who "hold the word in unrighteousness," Romans 1:18, and who will only acquaint you with some parts of the will of God, and keep you ignorant of other parts—whose condemnation will be great as well as just, etc. Serious experienced saints relish those very truths best —which such corrupt teachers distaste most, etc.
(3.) Thirdly and lastly, You may judge of it by its coming nearest to the ministry of Christ and his apostles. [Christ and his apostles labored to make men Christians, and not critics. Augustine.]
There was no ministry so soul-enriching and soul-winning as the ministry of Christ and his apostles. Oh! the thousands that were brought in by one exercise! Let men of frothy wits say what they will, there are no preachers compared to these who come nearest in their ministry to Christ and his
apostles. That incomparable man, Peter Hamus, said: "Let us speak the very words of Scripture, for so did Christ, the prophets, and apostles; let us make use of the language of the Holy Spirit, and forever abominate those who profanely disdain at the stately plainness of God's blessed book, and who think to correct the divine wisdom and eloquence with their own childishness and sophistry." God's holy things ought to be handled with fear and reverence, rather than with wit and dalliance. Spiritual sophistry is the next degree to unfaithfulness. No ministry like that which comes nearest to Christ, etc.
[3.] The third direction is this, If ever you would be rich in grace, be rich in spirituals—then keep humble.
Psalm 25:9, "The humble he will teach his way, and the meek he will guide in judgment;" James 4:6, "God resists the proud—but gives grace to the humble." "He sets himself in battle-array against the proud," as the Greek has it, "but he gives grace to the humble." He pours grace into an humble soul, as men pour wine into an empty vessel. Of all souls, humble souls do most prize spiritual riches; of all souls they most improve spiritual riches; of all souls they are most fearful of losing spiritual riches. In Isaiah 57:15, "For this is what the high and lofty One says--he who lives forever, whose name is holy—I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite."
Humility, as the violet, though the lowest—yet is the sweetest of flowers. The word notes to us thus much: that God will not dwell with a humble man as a wayfaring man dwells with his relations—a few nights and then away. Dwelling notes a constant and not a transient act of God. God will forever keep house with the humble soul; when once they meet, they never part. There is no such way to be rich—as to be poor and low in our own eyes. This is the way to enjoy his company—in whom all treasures are.
[4.] Fourthly, If ever you would be spiritually rich, improve the riches that you have.
Improve that knowledge, that faith, that light, that love that you have.
Those who had two talents did, by the improvement of them, gain two more; and those who had five did, by the improvement of them, gain five more: Proverbs 10:4, "The diligent hand makes rich." Take hold of all opportunities to enrich your souls with spiritual riches. Men will easily, readily, greedily, and unweariedly grasp all opportunities wherein they may get earthly riches; and why should not you be as diligent in taking hold of all opportunities to enrich your precious souls? [The neglect of golden, soul-enriching opportunities, has made many a man's life a hell.]
Is not the soul worth more than raiment, more than friends, more than relations, more than life—yes, more than all? And why, then, do you not labor to enrich your souls? You were better have a rich soul under a thread-bare coat, than a thread-bare soul under a silk or golden coat. If he is a monster among men, who makes liberal provision for his dog— and starves his wife; what a monster is he who makes much provision for his baser part—but none for his noble part!
A slothful heart in the things of God is a heavy judgment: Proverbs 4:31, "I went by the field of the slothful, and by the vineyard of the man void of understanding," or, as the Hebrew has it, "the man who had no heart," that is, to make use of his vineyard, "and lo, it was all grown over with thorns and nettles," etc. Oh the lusts, the wickednesses—which will overgrow slothful, sluggish souls! Spiritual sluggards are subject to the saddest strokes. Oh the deadly sins, the deadly temptations, the deadly judgments that spiritual sluggards will unavoidably fall under! None such an enemy to himself—none such a friend to Satan—as the spiritual sluggard. It is sad to think how the riches of Christ, the riches of consolation, the riches of justification, the riches of glorification, are brought to many men's doors, and yet they have no hearts to embrace them! There is no judgment like this! Well, spiritual sluggards, remember this, when your consciences are awakened, this will be a sword in your souls—that you might have been saved, you might have been spiritually and eternally enriched—but that you have trifled and fooled away golden opportunities and your own salvation! Wealth without wit is ill bestowed, etc.
[5.] Fifthly, If ever you would be spiritually rich, walk uprightly, holily, and obediently.
If ever you would be spiritually rich, look to your walking. It is not the knowing soul, nor the talking soul—but the close-walking soul, the obediential soul—that is in spirituals the richest soul. Others may be rich in notions—but none so rich in spiritual experiences, and in all holy and heavenly grace, as close-walking Christians. Psalm 84:11, "The Lord will give grace and glory, and no good thing will he withhold from those who walk uprightly." The upright walker shall be both of his court and council; he shall know anything, and have anything.
In John 14:21, 23, compared, "If any man loves me, he will keep my commandments, and I will love him, and my Father will love him." What then? "We will make our abode with him, and will manifest ourselves to him." Certainly they cannot be poor, who enjoy such guests as these; they must needs be full, who enjoy those who are fullness itself. God and Christ are overflowing fountains, and holy souls find it so. [When my heart is coldest—I present God to my soul under the notions of his greatness; but when my heart is loose and fearing—then I present God to my soul under the notion of his goodness, says Luther.]
[6.] Sixthly, If ever you would be spiritually rich, be most in with those Christians who are spiritually rich.
Let them be your choicest companions—who have made Christ their chief companion. Do not so much eye the outsides of men, as their inside; look most to their internal worth. Many people have an eye upon the external garb of this and that professor—but give me a Christian who minds the internal worth of people—who makes such as are most filled with the fullness of God, to be his choicest and his chief companions.
In Psalm 16:2, "My goodness extends not to you," says David, now David speaks in the person of Christ—"but to the saints who are in the earth, in whom is all my delight." There are saints—and there are excellent saints. Now those are the excellent ones—who are most rich in heavenly treasures; and these you should make your bosom friends, your choicest companions: Proverbs 13:20, "He who walks with wise men shall be wise;" that is, he shall be more wise, more humble, more holy, and more abounding in all spiritual riches. The word that is rendered walk,
signifies walking; to note to us, that it is not he who talks with the wise, nor he who commends the wise, nor he who takes a step or two or three with the wise, who shall be wise—but he who gives up himself to the society and company of the wise, who shall be more and more wise, more and more gracious, more and more holy.
He who comes where sweet spices or ointments are stirring, does carry away some of the sweet savor, though he himself does not realize it. The spouse's lips drop as the honeycomb: Cant. 4:10, "The tongue of the just is as choice silver," he scatters pearls, he throws abroad treasures where he comes: Proverbs 15:7, "The lips of the wise disperse knowledge." The Hebrew word is a metaphor from scattering abroad with a fan, or from seedsmen scattering abroad of their seed in the furrows of the field. They scatter their light, their love, their experiences, among those with whom they converse, as seedsmen scatter their seed in the field. Christ says his spouse's lips are like a thread of scarlet, with talking of nothing but a crucified Christ; and thin like a thread, not swelled with other vain and wicked discourses.
The old zealous primitive Christians did so frequently, and so effectually mind and talk of the kingdom of heaven, and of the riches and glory of that state, that the heathen began to be a little jealous who they affected the Roman empire; when, alas, their ambition was of another and a nobler nature: Psalm 37:30, "The mouth of the righteous speaks wisdom, and his tongue talks judgment; for the law of the Lord is in his heart." Proverbs 12:28, "The tongue of the wise is health, his tongue is a tree of life, whose leaves are medicinable." No way to be rich in spirituals, like being much in with precious souls, whose tongues drop marrow and fatness. [The very heathen man could say, When a wise man speaks, he opens the rich treasures and wardrobe of his mind, etc.]
Utterance is a gift; and dumb Christians are blameworthy, as well as dumb ministers. We should all strive to a holy ability and dexterity of savory discourse. If Christ should come to many of us, as he did to his two disciples, in that last chapter of Luke, and say to us, as to them, "What are you discussing together as you walk along?" oh! with what paleness of face and sadness of countenance would we look! When the heart is full, it overflows in speech. We know metals by their tinkling, and men by their
talking. Happy is he who speaks out anything of Christ from experience.
[7.] Seventhly, If ever you would be spiritually rich, then take heed of tasting or eating of forbidden fruit.
This stripped Adam of his crown, of his jewels, and of all his rich ornaments in a moment; and of the richest and greatest prince who ever breathed, made him the miserablest beggar that ever lived. Oh take heed of tasting of poison, of eating of poison. A person who has ate poison will not thrive, let him take ever such wholesome food. The choicest cordials will not increase blood, and spirits, and strength—but the man will vomit up all. Poor souls who have been tasting of poison, are apt to find fault with the minister, and sometimes with this and that, as the cause of their not growing rich in spirituals; when, alas! the only cause is their eating of poison. These are like him who, having a thorn in his foot, complained of the roughness of the way as the cause of his limping. Sirs, it is not the minister, nor this, nor that—but your eating of forbidden fruit, that is the cause of your non-thriving in spirituals. Sin is the soul's sickness—and nothing more hinders growth than sickness. Christians, if ever you would be trees, not only having the leaves of honor—but the fruits of righteousness, then take heed of sin, abhor it more than hell, and fly from it as from your deadliest enemy, etc.
[8.] Eighthly and lastly, if ever you would be spiritually rich, be sure to maintain secret communion with God.
You know many men come to be very rich in the world by a secret trade. Though many have not such an open trade as others—yet they have a more secret trade, and by that they gain very great estates, as many of you here in London know by experience. [Acts 10:3, 9; Gen. 21:33; Exod. 14:16; 1 Sam. 1:13.] Take it, friends, as an experienced truth, there is no such way under heaven, to be rich in spirituals, as by driving of a secret trade heaven-wards. It is true, it is good for men to attend upon this, and that, and the other public services; for in all divine services God shows his beauty and glory. Ay—but such that delight to be more upon the public stage than in the closet, will never be rich in spirituals. They may grow rich in notions—but they will never grow rich in gracious experiences, Psalm 63:2-3; 27:4; 84:10.
Oh! God loves to see a poor Christian shut his closet door, Mat. 6:6, and then to open his bosom, and pour out his soul before him. God has very choice discoveries for souls who drive a secret trade—the best wine, the best dainties and delicacies are for such. And I never knew any man or woman in my life, who was richer in grace, than those who were much in closet communion with God. Much of a Christian's spiritual strength lies in secret prayer, as Samson's did in his hair. Nothing charms away Satan, and weakens sin, like this. Secret prayers are the pillars of smoke wherein the soul ascends to God, out of the wilderness of this world. Secret prayer is Jacob's ladder, where you have God descending down into the soul, and the soul sweetly ascending up to God. No way to be rich in spirituals like this. Therefore be sure to maintain and keep up a secret trade between God and your own souls.
Oh let God hear often of you in secret. Oh! in the secret walks, the soul meets with the King of glory. Oh! there the soul hangs upon Christ; there the soul sucks and draws virtue from Christ; and there the soul is made rich with the riches of Christ. Christ is much delighted and taken with secret prayer: Cant. 2:14, "O my dove, who is in the clefts of the rock, in the secret places of the stairs—let me hear your voice, let me see your countenance; for sweet is your voice, and your countenance is lovely." Secret meals are very fattening, and secret duties are very soulenriching! Christians! set more close to this work, and if you don't thrive by it, trust me no more. And thus you see by what means you may grow rich in grace.
3. The third thing I propounded to speak to was, Some propositions concerning spiritual riches. And the first proposition is this:
[1.] All who grow rich in grace—grow rich gradually.
The sun ascends by degrees; children, plants, and trees all grow by degrees; so do saints in spirituals. It is true, many men as to temporals, by the death of some friend, or this and that providence, grow rich in a sudden; but no soul who is rich in grace—but grows rich gradually. In Proverbs 4:18, "But the path of the just is like the shining light, which shines more and more unto the perfect day." He proceeds from virtue to virtue, until at length he shines like the sun in its strength. And so 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." 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 ." I shall but hint at this now, because I have spoken more fully to it already, etc.
The second proposition is this:
[2.] Few or none are rich in all graces.
There are some men in the world who are generally rich—who are rich in money, and rich in land, and rich in goods—but where you have one man who is a generally rich man in this sense, you have ten thousand who are only rich in some one thing, as money, goods, or land, etc.; so it is here. It is a hard thing, if possible, to find a soul who is universally rich; who is rich in every grace, who is rich in faith, and rich in wisdom, and rich in love, and rich in patience, etc. Abraham was rich in faith, and Job was rich in patience, and Moses was rich in meekness, and David was rich in zeal, etc; but none of these were rich in every grace. And so in these days you may find one Christian rich in one grace, and another Christian rich in another grace; but where will you find a Christian who is rich in every grace? Such who are rich in some graces—are yet very defective and lame in other graces.
The saints once at Rome were richer in wisdom and knowledge than the saints at Thessalonica, Romans 15:14; and the saints at Thessalonica were richer in faith, love, patience, and charity than the saints at Rome, 1 Thes. 1:4, 2:8, compared with 2 Epistle 1:3-4. It is with saints as with sinners, one sinner excels in one vice, another in another vice; so one saint excels in one virtue, and another in another virtue. One is rich in joy, in comfort; another is rich in humility, in fear; another in faith and hope; and another in love. [No grace grows alike in all saints. In the parable some brought forth thirty, some sixty, some a hundred, etc.] And mark
how this arises.
It arises sometimes from hence—that every saint does endeavor to excel in that particular grace which is most opposite to his bosom sin. Now every saint's bosom sin is not alike. It may be pride is one man's bosom sin, and hypocrisy another man's bosom sin, etc. Now it is the very nature of grace to make a man strive to be most eminent in that particular grace that is most opposite to his bosom sin, and upon this account it comes to pass that one is rich in one grace, and another in another.
Again, some saints have frequent occasions to act and exercise such and such graces. Others are called forth to exercise such and such other graces. Now the more any particular grace is exercised, the more that particular grace is increased. Frequent exercise cause a stronger habit both in graces and in sins. If all Christians would be rich in all graces, what difference would there be between heaven and earth? What need would there be of ordinances? And when would Christians long to be dissolved, and to be with Christ? etc.
The third proposition is this:
[3.] Souls may be rich in grace, and yet not know it—and yet not perceive it.
The child is heir to a crown, to a great estate—but knows it not. Moses' face did shine, and others saw it—but he perceived it not. So many a precious soul is rich in grace, and others see it, and know it, and bless God for it—and yet the poor soul perceives it not. Now because a right understanding of this may be of much use to some saddened, dejected souls, I will show you how this comes to pass.
First, Sometimes it arises from the soul's strong desires of spiritual riches. The strength of the soul's desires after spiritual riches, does often take away the very sense of growing spiritually rich. Many covetous men's desires are so strongly carried forth after earthly riches, that though they do grow rich—yet they cannot perceive it, they cannot believe it. It is just so with many a precious Christian; his desires after spiritual riches are so strong, that they take away the very sense of his
growing rich in spirituals. [The sun ascends without perception; and so it is often in this supernatural motion, etc. The Greeks derive their word for desire from a root that signifies to burn. Now, if one should heap ever so much fuel upon a fire, it would not quench it—but kindle it the more. The application is easy.] Many Christians have much worth within them—but they see it not. It was a godly man who said, "The Lord was in this place, and I knew it not," etc. Gen. 28.
Again, This arises sometimes from men's neglecting the casting up of their accounts. Many men thrive and grow rich, and yet by neglecting the casting up of their accounts, they cannot tell whether they go backward or forward. It is so with many precious souls; they grow in grace and are spiritually rich, and yet by neglecting the casting up of their accounts, they do not know it, they do not perceive it, etc. [Seneca reports of one Sextius, that he would every night ask himself these three questions: (1). What evil have you mended this day? (2). What vice have you stood against this day? (3). In what part are you bettered this day? etc.]
Again, sometimes it arises from the soul's too frequent casting up of its accounts. If a man should cast up his accounts once a week or once a month, he may not be able to discern that he does grow rich—and yet he may grow rich. But let him compare one year with another, and he shall clearly see that he does grow rich. Though most are to blame for neglecting the casting up of their accounts—yet some are to blame for casting up their accounts too often; for by this means they are not able to perceive their spiritual growth, and so can neither be so thankful nor so cheerful as otherwise they might. Let there be some considerable time between your casting up of your accounts, and you will find that your souls are grown rich, though for the present you perceive it not.
But then again, sometimes it arises from the soul's mistake in casting up of its accounts. The soul many times mistakes; it is in a hurry; and there the soul puts down ten for a hundred, and a hundred for a thousand; as sometimes men in hurrying over their books, they slip and make mistakes, and so they think there is nothing gained, whereas indeed there is much gained, and in the close they shall find it so. Many a gracious soul many times takes a great deal of grace for a little; and little
grace for no grace. Look, as hypocrites put down their counters for gold, their pence for pounds, and always appraise themselves above the market; so sincere souls do often put down their pounds for pence, their thousands for hundreds, and still appraise themselves below the market, etc.
The fourth proposition is this:
[4.] That saints must endeavor to grow rich in every grace.
It is the duty and the glory of saints to endeavor to grow rich in every grace. So the apostle, 2 Pet. 1:5-12, "Add to your faith virtue, and to virtue knowledge," etc. It is the work, the duty, the glory of a Christian, to be still adding one grace to another. So in chapter 3:18, "Grow in grace," that is, in every grace—but more particularly and specially, "in the knowledge of our Lord and Savior Jesus Christ."
"Grow in grace." That is, grow in love, in faith, in humility, in meekness, etc.—but especially "in the knowledge of our Lord and Savior." All the graces which are in you are weak; and therefore you had need to strengthen them all.
Again, You have the seeds of all corruptions in you; and is there any way to be rid of every sin—but by thriving in every grace?
Again, You have opportunities as well to thrive in one grace as in another.
Again, Will not Satan labor might and main to keep your graces low and poor? You never hurt him less, you never honor Christ less, you never mind your work less—than when grace is weak and low. This he knows, and therefore labors to keep your graces down.
Again, are not you liable to many changes in this world? As, to be rich and poor, exalted and abased; now to relieve, and at another time to be relieved; now well, and at another time sick; now strong, and at another time weak; now in storms, and at another time in calms; now tempted, and at another time delivered; now in one condition, and at another time in another condition; now up, now down; now forward, now backward,
etc.
Now pray tell me, do not the many changes and variety of providences which we meet with in this world behoove us to be rich, not in some—but in every grace? Don't a state of prosperity behoove a man to be rich in wisdom, rich in humility, rich in love, and rich in compassion, that his heart may be kept close to God in that state, and that he may do nothing unworthy of God, who has done so much for him? And now, when God shall change the manner of his administrations towards such a man, when God shall put out his candle, pull off his robes, and clothe him with rags, and set him with Job upon the ash-heap, doesn't this condition bespeak much patience, much contentment, much self-denial, much faith? How else will this man bravely bear up, when God shall write such bitter things against him, and pass the sentence of death upon his nearest and his dearest comforts? If a man be not rich in one grace as well as in another, when God shall bring changes upon him, and pour him from vessel to vessel—his life will be a burden, a hell to him, etc.
Again, consider this: growing rich in every grace renders a Christian most lovely and beautiful in grace; as a growth in all the members of the body renders the body most lovely and beautiful. The perfect beauty and loveliness of the body rises from the symmetry and fitness of the parts unto one another. Rare and excellent beauty arises from the loveliness of all parts. If one part is lovely, and another deformed, then there is no perfect beauty. Well, remember this, there are no such beautiful Christians as those who grow rich in every grace. Oh! they are the beauty of Christ, the honor of the gospel, and the glory of Christianity.
And so much for the fourth proposition, namely, that we must labor to be rich in every grace.
The fifth proposition that I shall lay down is this,
[5.] Saints should labor more particularly and more especially to be rich in FAITH.
Though it is of concern to believers to be rich in every grace—yet it is of special concern to them to labor to be rich in this particular grace of faith.
In Jude, ver. 20, "Building up yourselves in your most holy faith." It is not enough to have faith—but they must build up themselves and build up one another "in their most holy faith."
There are three things that the Scripture calls precious:
First, The blood of Christ: in 1 Peter 1:19, "You are not redeemed with silver and gold—but with the precious blood of Christ, as of a lamb without blemish, and without spot."
Secondly, The promises are called precious promises: 2 Peter 1:4, "Whereby are given unto us exceeding great and precious promises."
Thirdly, Faith is called precious faith: ver. 1, "Unto those who have obtained like precious faith with us." Now, though it be of concern for every saint to labor to be rich in every grace—yet more especially and more particularly to be rich in this grace of faith; and that upon this account that follows:
(1.) First, Because faith is the soul's greatest and choicest fence against her worst enemies. In Eph. 6:16, "Above all, take the shield of faith, whereby you may be able to quench all the fiery darts of the wicked." "Above all, take the shield of faith." Neglect no part of your armor—but above all, look to the shield of faith. Look, what the shield is to the body, that is faith to a believer's soul, to secure him against all the fierce and fiery darts of Satan.
Satan would say to a man with great faith, "You do always overcome me. When I would exalt and promote you, you keep yourself in humility; and when I would throw you down, you lift yourself up in assurance of faith." Faith makes the soul invincible; it makes the soul victorious; it leads captivity captive; it binds Satan in chains; it foils him at every weapon; and therefore, above all, labor to be rich in faith.
(2.) Secondly, Growth in faith will advance the growth of all other graces.
All other graces thrive in the soul as faith thrives—and not otherwise. Be
rich in faith, and be rich in all; be weak in faith, and be weak in all. Faith has an influence upon all other graces; it is like a silver thread which runs through a chain of pearls; it puts strength and vivacity into all other graces. You never knew a man rich in any grace—who has not been rich in faith. Every man's hope, joy, fear, love, humility, patience, etc., is as his faith is. All other graces live upon faith's cost and charge. Look, what the breast is to the child, wings to the bird, oil to the wheels, and the soul to the body—that is faith to all other graces in the soul of man.
It is reported of the crystal, that it has such a virtue in it, that the very touching of it quickens other stones, and puts a luster and a beauty upon them. I am sure it is true of faith. There is such a divine virtue and power in faith, that it will quicken and cast a luster and a beauty upon all other graces in the soul of man; and therefore you should labor as for life—to be rich in this particular grace of faith.
(3.) Thirdly, consider this, Of all graces that are in the soul of man, faith is the most useful grace; and therefore you should, above all, labor to be rich in faith.
It is a Christian's right eye, without which he cannot see for Christ; it is his right hand, without which he cannot do for Christ; it is his tongue, without which he cannot speak for Christ; it is his very vital spirits, without which he cannot act for Christ.
It is fabled of King Midas, that whatever he touched would be turned into gold. I am sure that whatever faith touches, it turns into gold, that is, into our good. If our faith touches the promises, it turns them into our good; whatever faith lays its hand upon, it appropriates to itself, and turns it into the soul's good. If faith looks upon God, it says, "This God is my God forever and ever, and he shall be my guide unto death," Psalm 63:1; 89:26. When it looks upon Christ, it says with Thomas, "My Lord, and my God," John 20:28. When it looks upon the crown of righteousness, it says, "This crown is laid up for me," etc.
Faith is bread to nourish us, and wine to cheer us, and a cordial to strengthen us. Faith is a sword to defend us, a guide to direct us, a staff to support us, a plaster to heal us, a friend to comfort us, and a golden
key to open heaven unto us. Faith, of all graces, is the most useful grace to the soul of man. "Without faith it is impossible to please God, Heb. 11:6; 4:2. All those services are lost, wherein faith has not a hand. You may write loss upon all the prayers you make, and upon all the sermons you hear, and upon all the tears you shed, and upon all the alms you give —if all be not managed by a hand of faith.
(4.) Fourthly, You should labor above all to be rich in faith, because faith is that princely grace that Christ is most taken with.
Cant. 4:9, "You have ravished my heart, my sister, my spouse, you have ravished my heart with one of your eyes,"—that is, with that piercing eye of faith that looks up to my mercy-seat—"with one chain of your neck."
There are two things that with open mouth speak out Christ to be most taken with the faith of his people.
And the first is, his uncrowning himself to crown his people's faith. Christ does often take the crown off his own head, and puts it upon the head of faith. Witness such passages as these, which are frequent in Scripture, "Your faith has healed you," "Your faith has saved you," "Your faith has made you whole," etc. Christ takes the crown off his own head— and puts it upon the head of faith. And no wonder; for of all graces, faith takes the crown off a man's own head, and puts it on the head of Christ. Man naturally is apt to crown anything but Christ. He is apt to crown his prayers, and crown his desires, and crown his endeavors, etc. Oh but now faith acts like a king of kings—and uncrowns all, and sets the crown upon the head of Christ!
And then a second thing that speaks out Christ to be most taken with the grace of faith is this, that he overlooks all other graces in comparison of faith, as you may see in the Canaanite woman, Mat. 15:21-29. The poor woman shows a great deal of compassion, a great deal of wisdom, a great deal of humility, a great deal of love, and a great deal of self-denial; but in the close says Christ, "O woman, great is your faith, be it unto you even as you will." He does not say, O woman, great is your love; nor, O woman, great is your wisdom; nor, O woman, great is your humility and self-denial; nor, O woman, great is your patience, etc.; but,