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NICHOL'S SERIES OF STANDARD DIVINES.
PUEITAN PERIOD.
BY JOHN C. MILLER, D.D.,
LINCOLN OOLLBQK; HONOBAET canon of WOEOESTEB; EKCTOE of ST MAETIN'S, BIRMINGHAM,
THE
WORKS OF THOMAS BEOOKS.
VOL. III.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby-
terian Church, Edinburgh.
©tnrral ©Ht'tor.
REV. THOMAS SMITH, M.A., Edinbuboh.
HEiftMl»l^EjirfpiS|
£/?o
NTO
THOMAS BROOKS.
BY THE EEV. ALEXANDER BALLOCH GEOSART,
LIVERPOOL.
VOL. III.
CONTAINING :
THE UNSEARCHABLE RICHES OF CHRIST.
A CABINET OF JEWELS.
EDINBURGH : JAMES NIGHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT.
M.DOCO.LXVI.
EDINfiUBOH :
■PRINTED BT JOHN GREtG AND SON,
^OLD PHYSIC GARDENS.
kiio]jLfp
CONTENTS.
I.-THE UNSEAECHABLE EICHES OF CHEIST.
PAGE
Epistle Dedicatory, . . . . . . 8-6
The words opened, ...... 7-8
The first doctrine. — Tlwse that are lowest in their own esteem are
highest in God's esteem^ proved, . . 8—10
Eighteen properties of an humble soul, . . . 10-26
• Five reasons of the point, ..... 26-29
Uses of it, ....... 29-30
Eight motives to provoke persons to be humble, . . 30-36
Nine directions and helps to keep us humble and low in our own
eyes, ....... 86-41
The dangerous nature of pride held forth in nine propositions :
also, six ways wherein pride shews itself, . . 41-48
The second doctrine. — All saints are not of an equal size and growth
in grace and holiness, . . . 48-49
Twelve things by which souls weak in grace are discovered and
deciphered, ...... 49-60
Twelve supports and comforts to uphold weak Christians,
Wherein also you may see how Christ and they are sharers, 60-75
Six duties that lie upon weak saints. And in the opening of
them, several weighty questions are propounded and
answered, . . . . . . 75-95
The duties of strong saints to the weak shewed in eleven particu-
lars, . . , . . . 95-102
The third doctrine, — That the Lord gives the best gifts to his best be-
loved oneSf .... 103
What those best gifts are that Christ bestows upon his dearest
ones, shewed in ten particulars, . . . 103-110
The difference between Christ's giving and the world's giving,
shewed in six things, ..... 110-111
The excellency of those gifts that Christ gives above all other
gifts that the world gives, shewed in five things, . . 111-113
Six reasons why God gives the best gifts to his dearest ones, . ' 113-117
Eight inferences or uses made of this point, . . . 117-122
A word to sinners, ...... 122-124
The fourth doctrine. — That the gifts and graces that God bestows upon
his people should be improved, employed, and
exercised by his people, . . . 124
VI
CONTENTS.
This point proved and opened,
Twelve reasons why gracious souls should exercise and improve
their gifts and graces ; in the handling and opening of
which reasons several other considerable things fall in,
Three special ends that the gifts and graces that God has be
stowed upon believers should be exercised and improved to
The main use is. To stir up all Christians to make a blessed im
provement of their gifts and graces.
Seven considerations or motives to stir saints up to improve their
talents, ......
Question : When may a soul he said to he excellent in grace, or to
have highly improved grace f , . .
This question receives ten answers, .
The fifth doctrine. — That the Lord Jesus Christ is very rich,
This point is opened and proved by eight arguments, .
Four grounds and reasons why the Lord Jesus Christ is held
forth in the word to be so very rich.
The excellency of the riches of Christ above all other riches
the world, held forth in seven particulars,
PAGE
124-125
125-136
136-140
140
141-147
147
147-150
150
151-155
155-157
157-161
1st Use is. To exhort Christians to labour to he spiritually rich.
Seven considerations or motives to work Christians to this ; in
the handling of which, several weighty questions are
answered, ...... 161-172
Question : What means must Christians use that they may grow
rich in grace f
Answered in eight things, ..... 172-179
Seven propositions concerning spiritual riches. The serious
minding of them may give to many much satisfaction, and
prevent many objections, .... 179-190
Five notes or signs of a person that is spiritually rich, . 190-192
2d Use. Do not join anything with Christ, in the great work
of your redemption and salvation, . . . 192-193
8d Use. If Christ be so rich, then take heed of three things, 193-194
4th Use. If Christ be so rich, oh then open to Christ when he
knocks, ...... 194
5th Use. If Christ be so rich, then sit down and wonder at his
condescending love, ..... 194-195
6th Use. If Christ be so rich, then prize Christ above all. Five
considerations to work Christians to a high prizing of
Christ, ....... 195-198
7th Use. Then trust to Christ, if he be so rich. Trust him
with your best treasure. Trust him for power against the
remainders of corruption. Trust him to bring you into the
land of rest, ...... 198-199
8th Use. If €hrist be so rich, then do not leave him, do not
forsake him, do not turn your backs upon him, . . 199-200
9th Use. If Christ be so rich, oh then let Christians strive
more and more to clear up their interest in Christ. Six
directions herein, ..... 200-202
A word to sinners, ...... 202-203
Nine directions to poor souls that would fain get an interest in
Cbrist, . ..... 203-207
CONTENTS. Vll
The sixth doctrine. — That it is the great duty of preachers or ministers
to preach Jesus Christ to the 'people, proved, . 207-208
Five reasons why ministers must preach Christ to the people, . 208-210
How Christ is to be preached, shewed in eleven things.
(1.) He must be preached plainly, perspicuously, . . 211-212
(2.) ... ... faithfully, .... 212-213
(3.) ... ... humbly, .... 213
(4.) ... ... wisely, .... 213-214
(5.) ... ... zealously, .... 214-215
(6.) ... ... laboriously, . . . 215-216
(7.) ... ... exemplariiy, . . . 216-217
(8.) . ... ... feelingly, experimentally, . . 217-218
(9.) ... ... rightly, .... 218-219
(10.) ... ... acceptably, . . . .219
(11.) ... ... constantly. They must not lay down the Bible
to take up the sword, &c., .... 219-220
Three rules or directions, that such are to observe, as would
preach Christ aright to the people.
(1.) They must get a Christ within, .... 220-221
(2.) They must mind more, and study more Scripture truths,
Scripture mysteries, than human histories. No histories
comparable to the histories of the Scriptures, hinted in
seven things, ...... 221-222
(3.) They should dwell much upon the vanity of human doc-
trines, the vanity of which doctrines is discovered in
five things, ...... 222-223
The last doctrine. — That the office of a faithful minister is an honour-
able office.
Two things are premised for a right understanding of the point, 223
I. Seven things speak them out to be honourable.
(1.) The several worthy names and titles that are given them
in Scripture, speak them out to be honourable, . . 224
(2.) Their work is honourable, .... 224
(3.) They are fellow-labourers with God in the salvation of sin-
ners. And what greater honour than to be a co-worker
with God ? . . . . . .224
(4.) The honourable account that God hath of them, speaks out
their office to be honourable, .... 224-225
(5.) They serve an honourable master, . . . 225
(6.) Their very work and service is honourable, . . 225
(7.) Their reward is honourable, ... . 225-220
II. What honour that is that is due to faithful ministers, shewed
in three things.
(1.) Honourable countenance is due to them, . . . 226-227
(2.) Honourable maintenance, .... 227-228
(3.) Honourable obedience, ..... 228-229
A short use, ....... 229-236
Quest. How must Christians honour their faithful ministers.
Shewed in five things.
(1.) By hearing them, and giving credit to their messages which
they deliver from the Lord, .... 230
(2.) By standing fast in the doctrine of the Lord delivered by
them, ....... 230
viii CONTENTS.
PAGE
(3.) By being followers of them, so far as they are followers of
Christ, .230
(4.) By bearing them upon your hearts, when you are in the
mount, . . . . • .• 230-231
(5.) By adhering to them, and abiding with them in all their
trials, &c., . . . • • .231
The use of dl • 231-232
II -A CABINET OF JEWELS. :
Epistle Dedicatory, ...... 236-248
Chapter I. — Eighteen special Maxims, Considerations, Eules, and
Directions that are seriously to be minded and observed, in order
to the clearing up of a man's interest in Christ : the saving work
of God upon his own soul ; and his title to all the glory of
another world, 249-306
Chapter II. — Many choice, precious, and infallible evidences of
true saving grace, upon which a Christian may safely and
securely, comfortably and confidently, rest and adventure the
weight of his precious and immortal soul, and by which he
may certainly know that it shall go well with him for ever : and
that he has a real saving interest in Christ, and shall be everlast-
ingly happy, when he shall be here no more, &e., . . 306-390
Chapter III. — Sound, saving repentance, repentance unto life ; that
evangelical repentance that hath the precious promises of remis-
sion of sin and salvation running out unto it. So far as may
speak it out to be evidential of the goodness and happiness of
a Christian's spiritual and eternal condition, . . . 390-436
Chapter IV. — How far an hypocrite cannot go. What an hypocrite
cannot do. What a hypocrite is not. The several rounds in
Jacob's ladder that no hypocrite under heaven climb up to, . 436-466
Chapter V. — Some propositions and directions, that so you may see
what a sober use and improvement Christians ought to make of
their evidences for heaven ; and how, in the use of gracious evi-
dences, they ought to live above their gracious evidences, and
how to exalt and lift up Christ above all their graces, evidences,
and performances, ...... 466-505
THE UNSEARCHABLE RICHES OF CHRIST.
VOL. III.
NOTE.
The ' Unsearchable Riches of Christ ' was originally published in 1655. A second edi-
tion followed in 1657 ; a third, * corrected and amended,' in 1661 ; and a fourth in 1671 —
all 4to. Our text is the third edition, and its title-page is given below.* — G.
* * An^i^viaffTOi <7rXovroi rou ^^igtov.
THE
Unsearchable Eiches
OF
CHRIST.
OR,
MEAT for STRONG MEN,
And
MILKE /or BABES.
Held forth in Twenty.two ^
SERMONS
FROM
Ephesians III. VIII.
By Thomas Brooks, Preacher of the word
in London.
The Third Edition Corrected and Amended.
Ipse unus erit tibi omnia, quia in ipso uno bono, bona sunt om-
nia, Aug.
It pleased the father, that in him should allfullnesse dwell. Col. 1. 19.
In lohom are hid all the treasures ofwisdome and knowledge. Chap. 2.3.
LONDON : Printed by M.S. for John Hancock at the first Shop in
Popes head- Alley, next to Cornhill.
166 1.
EPISTLE DEDICATORY.
To all true Israelites, in whom there is no guile, Grace, mercy, and
peace, from God the Father, through our Lord Jesus Christ, be
multiplied.
Dear Hearts, my design in appearing once more in print is not to
please the captious critic, or the sullen cynic, but to heighten your
' fellowship with the Father and the Son,' 1 John i. 3, 4, and to further
you in a closer walking with God, and to ripen yoa more and more for
reigning with God when you shall be here no more.
' Beloved in our Lord,' there are two sad and great evils — oh that
there were no more ! — among the saints this day. The strong are very
apt, yea, they make little of offending the weak ; and the weak are as
apt, and make as little of judging and condemning the strong, Rom.
xiv. 1-10. The serious and conscientious perusal of this treatise may,
by the blessing of the Lord, contribute much to the preventing of those
sad evils. You that are weak may, in this treatise, as in a glass, see
your weakness, your mercies, your graces, your duties, your privileges,
and your comforts.^ You that are weak in grace, may here find many
questions answered and doubts resolved, that tend to the satisfying,
quieting, settling, and establishing of your precious souls in peace, joy,
and assurance. You that are weak in grace, may here find a staff to
support you, a light to direct you, a sword to defend you, and a cordial
to strengthen you, &c. And you that are strong in grace, may here see
what is your way, what is your work, and what at last shall be your re-
ward. Here you will find that which tends to the discovery of spirits,
the sweetening of spirits, the uniting of spirits, the healing of spirits, and
the making up of breaches, &c.
Here you will find ' meat for strong men,' and ' milk for babes.' Here
you will find who is more motion than notion ; more heart than head ;
more spirit than flesh ; more inside than outside, &c.
Here you will find ' the unsearchable riches of Christ,' — which of all
boxes of precious ointment is the most precious — opened ; and oh how
• Invalidum omne natura querulnm, weak spirits are ever quarrelling and contending. —
Seneca. [Z>e Animi Tranquillitate. — G.]
4 THE UNSEARCHABLE RICHES OF CHRIST.
sweet must he be, that is the sweetest of sweets ! In Christ are riches
of justification ; in Christ are riches of sanctification, riches of consola-
tion, and riches of glorification. And this following treatise may serve
as a key, I say not as a golden one, to open the door, that you may come
where these treasures lie. Christ's riches are like the eternal springs
of the earth, that cannot dry up, but are and shall be diffused by his
Spirit and gospel, until his whole house be filled with them.
The excellency and usefulness of the riches of Christ, and answers to
many weighty queries about his unsearchable riches, is more than
hinted at in this tract. In this tract much is spoken concerning the nature,
properties, and excellencies of humility, which is both the beautifier and
preserver of all other graces.
Here you may see that those that are lowest in their own esteem, are
highest in God's esteem. Here you may see that humble souls are not
so low and contemptible in the eyes of the world, as they are honourable
in the eyes of God.^
And if ever there were an age since Christ was on earth, wherein it
was needful to preach, press, and print this great doctrine of humility,
of self, of soul abasement, this is the age wherein we live. Oh the pride,
the stateliness of the professors of this age ! But because this point is
largely spoken to in this tract, I shall satisfy myself with this touch.
There are many other weighty things treated on, which for brevity's
sake I shall omit, only give me leave to acquaint you with a few^ things
about this ensuing tract, and then I shall draw to a close.
Fii'st, That it is the substance of twenty-two sermons, preached by
me about three years ago, on the lecture nights at this place where
now I preach.
Secondly, That there are in it several other things of no small con-
cernment to your souls, that I did not then deliver, but have been given
in since, from that fountain that fills all in all.
Thirdly, That though I have been much pressed to print these
sermons, yet I should never have yielded, had I not been thoroughly
convinced and persuaded in my judgment and conscience, that they
may, by the blessing of the Lord upon them, prove many ways useful
and serviceable to all those honest Nathanaels into whose hands they
may fall, else they had been buried in the dark, and never come to
public light.^
I have only a few requests to make to you, and then I shall take my
leave of you.
And my first request is this, that you would meditate and dwell upon
what you read ; otherwise your pains (I say not your souls) and mine
will be lost.
It is a law among the Parsees in India, to use premeditation in what
they are to do, that if it be bad, to reject it ; if good, to act it. The ap-
phcation is easy.^ The more any man is in the contemplation of truth,
the more fairer and firmer impression is made upon his heart by truth,
1 Humility is conservatrix virtutum, saith Bernard : that which keeps all graces together-
. . . Humihtas animi, sublimitas Christiani. [Serra. : on Canticles, as before —G^
toriet ^^''°'°'' preached serveth but an auditory, a sermon printed may serve many audi-
\ Lectio sine meditatione arida «st, meditatio sine lectione erronea est, oratio sine meditatione
tepida est. — Augustine, finely.
EPISTLE DEDICATORY. 5
Christians must be like the clean beasts, that parted the hoof and chewed
the cud ; they must by heavenly meditation chew truths and concoct
truths, or else they will never taste the sweetness that is in divine truths.
Mary * pondered the sayings of the shepherds in her heart,' Luke ii.
19.^ Not they that eat most, but they that digest most, are the most
healthful. Not they that get most, but they that keep most, are richest.
So not they that hear most, or read most, but they that meditate most,
are most edified and enriched.
My second request to you is this, that you will make conscience of
living out those truths you read.^
To read much and practise notliing, is to hunt much and catch
nothing.
Suetonius reports of Julius Caesar, ' That seeing Alexander's statue,
he fetched a deep sigh, because he at that age had done so little.^
Ah ! what cause have most to sigh, that they have heard so much,
and read so much, and yet done so little ! Surely it is more honourable
to do great things, than to speak or read great things ! It is the doer
that will be most happy at last, John xiii. 17. In vitm libro scrihuntur
qui quod possunt faciunt, etsi quod debent, non possunt, they are
written in the book of life, that do what good they can, though they
cannot do as they would [Bernard.]*
I have read of a good man coming from a public lecture, and being
asked by one whether the sermon was done, answered, with a sad sigh,
' Ah ! it is said, but not done.'^
My thi7'd request is this, that you will pray over what you read.
Many read much, and pray little, and therefore get little by all they
read.
Galen writes of a fish called Uranoscopos, that hath but one eye,
and yet looks continually up to heaven.^ When a Christian has one
eye upon his book, the other should be looking up to heaven for a
blessing upon what he reads.
When one heard what admirable victories Scanderbeg's sword had
wrought, he would needs see it ; and when he saw it, says he. This is
but an ordinary sword ; alas ! what can this do ? Scanderbeg sent him
word, I have sent thee my sword, but I have the arm that did all by it.
Alas l"^ what can Christ's sword, Christ's word, do without his arm ?
Therefore look up to Christ's arm in prayer, that so his sword, his
word, may do great things in your souls.
Luther professeth ' that he profited more by prayer in a short space
than by study in a longer ;' as John, by weeping, got the sealed book
open.
My fourth request to you is this. That if, by the blessing of the Lord
upon my weak endeavours, any leaf or line should drop myrrh or mercy,
^ Tlie angels are much in meditation.
'■* Your actions, in passing, pass not away ; for every good work is a grain of seed for
eternal life. 3 HistoricB Coesarum, Julius Ccesar. — G.
* It was a saying of Augustine, one thousand two hundred years ago, that we must
take heed lest, whilst we fear our exhortation being cooled, prayer be not damped, and
pride inflamed.
^ Philip Goodwin's 'Evangelical Communicant' 1649.— G.
^ See Index under ' Galen' for other references to the ov^avoirxo-ros. — G.
' See Glossary for other uses of ♦ alas ' in this way, and cf. Sibbes, sub voce.—G.
6 THE UNSEARCHABLE RICHES OF CHRIST.
marrow or fatness, upon your spirits, that you will give all the glory to
the God of heaven, for to him alone it does belong.
Through grace I know I am a poor worm ; I am nothing, I have
nothing but what I have received. The crown becomes no head but
Christ's. Let him who is our all in all have the honour and the glory
of all, and I have my end.^
Pliny tells of some in the remote parts of India that have no mouths,
and yet live on the smell of herbs and sweet flowers ; but I hope better
things of you, even such as accompany salvation.^
M.y fifth request to you is this. That you would let me lie near your
hearts, when you are in the mount especially.
Oh pray, pray hard for me, that the Spirit of the Lord may be re-
doubled upon me ; that his word may prosper in my mouth ; that it
may ' run, and be glorified ;' and that I may be high in my communion
with God, and holy and imblameable in my walkings with God ; and
that it may be still day with my soul ; that I may live and die in the
joys and comforts of the Holy Ghost ; and that when my sun is set, my
glass out, my work done, my race run, I may rest in the everlasting
arms of divine love, &c.^
My last and least request to you is this. That you will please to cast
a mantle of love over the mistakes of the press, and do me that right,
and yourselves the courtesy, as, before you read, to correct any material
faults that you shall find pointed at in the errata.*
God's easy passing over the many and daily erratas of your lives,
cannot but make you so ingenuous as readily to pass over the erratas
in this book.
You are choice jewels in my eye; you lie near unto my heart; I am
willing to spend and be spent for your sakes. My earnest and humble
desire is, that my service and labour of love may be accepted by you,
Horn. XV. 31, and that it may work much for your internal and eternal
welfare ; and that ' an abundant entrance may be administered to you '
into the everlasting kingdom of our Lord and Saviour Jesus Christ,'
2 Pet. i. 11, and i. 8 ; and that you may be filled ' with joy unspeakable
and full of glory,' and with that ' peace that passes understanding.'
This is, and by grace shall be, the prayer of him who desires to approve
himself faithful to Christ, his truths, his interests, and his people, and
wl.o is your souls' servant in all gospel engagements.
Thomas Brooks.
' Ingratitude, say some, is a monster in nature, a solecism in manners, and a paradox
in grace, damming up the course of donations, divine and human.
^ See our Index under Psylli, as before.— G.
3 1 Thes. V. 25 ; 2 Thes. iii. 1 ; Heb. iii. 18 ; Col. iv. 3 ; Philip, i. 19 ; 2 Cor. i. 11 ;
Acts xii. 5; Rev. xiv. 13.
* In every pomegranate there is at least one rotten kernel to be found, said Crates the
philosopher. [Suidas, s. v. K^^rt,; — G.]
THE UNSEARCHABLE RICHES OF CHRIST.
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.— EvH. JIl. 8.
* Unto me, who am less than the least of all saints.'
The Greek is a comparative made of a superlative. ' Less than the
least of all saints,' is a double diminutive, and signifies lesser than the
least, if lesser might be.^ Here you have the greatest apostle descending
down to the lowest step of humility. Great Paul is least of saints, last
of the apostles, and greatest of sinners.'' The choicest buildings have
the lowest foundations, the best balsam sinks to the bottom ; those ears
of corn and boughs of trees that are most filled and best laden, bow
lowest. So do those souls that are most loaden with the fruits of paradise.
* Unto me who am less than the least of all saints.'
* Is this grace given.'
In the Greek, or ' was this grace given.'^ The word that is here ren-
dered grace, is taken in Scripture not only for the favour of God, but
also for his gracious gifts ; and so you are to understand it in this place.
Grace is taken for the gifts of grace ; and they are twofold, common
or special. Some are common to believers and hypocrites, as know-
ledge, tongues, a gift of prayer, &c. ; some are special and peculiar to
the saints, as fear, love, faith, &c. Now Paul had all these, the better
to fit him for that high and noble service to which he was called.
' That I should preach.'
That is, declare good news or glad tidings. The Greek word answers
to the Hebrew word, which signifies good news, glad tidings, and a
joyful message.*
' That I should preach among the Gentiles.'
Sometimes this Greek word is generally used for all men, or for all
nations. Sometimes the word is used more especially for the people of
' iXa;t;/o-TaTf^«, minimis simus. — Estius. [Commentaria in omnes S. PauH Epist., in loco.
2 vols, folio, 1709.— G.]
2 Qui parvus est in reputaiione propria, magnus est in reputatione divina. — Gregory [Na-
zianzen]. He that is little in his own account is great in God's esteem.
^ WoSn w x,^^ii avm. x.^^^t^"- ^^ always taken in Scripture for a free gift, a grace gift
but xH^i ^s taken not only for the favour of God, but also for his gracious gifts.
^ iV>{<7-/y tuccyyiXifftKr^ut, Mat. xxviii. 19 ; John xi. 48, 60, 61 ; Acts x. 22.
8 THE UNSEARCHABLE [EpH. III. 8.
the Jews. Sometimes it is used for the Gentiles distinguished from the
Jews. So it is used Mat. vi. 32, 'For after all these things do the
Gentiles seek.' And so it is used here. Those that are ' without God
in the world; that stand in arms against God, that are ignorant of those
riches of grace that are in Christ; this grace is given to me, that i
should preach among the poor heathens, ' the unsearchable riches ot
Christ '
'That I might preach among the Gentiles.' What, myself? No,
but * the unsearchable riches of Christ'^ . , . •
The Greek word signifies, not to be traced out.^ Here is rhetoric
indeed ! Here is riches, unsearchable riches, unsearchable riches of
Christ. Riches always imply two things : 1, abundance ; 2, abundance
of such things as be of worth. Now in the Lord Jesus Christ is the
greatest riches, the best riches, the choicest riches ; in Christ are riches
of justification, Titus ii. 14 ; in Christ are riches of sanctification, Philip,
iv. 12, 13 ; in Christ are riches of consolation, 2 Cor. xii. 9 ; and in
Christ are riches of glorification, 1 Pet. i. 2, 8. But of these glorious
unsearchable riches of Christ, we shall speak hereafter.
I shall begin at this time with the first words, * Unto me who am less
than the least of all saints.' There are these two observations that
naturally flow from these words.
Ohs. 1. That the most holy men are always the most humble, men.
None so humble on earth, as those that live highest in heaven.
Or if you will, take the observation thus :
That \hose that are the most highly valued and esteemed of by God,
are lowest and least in their own esteem.
' Unto me, who am less than the least of all saints,' &c.
Obs. 2. The second observation is,
That there are weak saints as well as strong ; little saints as well
as great.
Or thus.
All saints are not of an equal growth or stature.
I. I shall begin with the first observation, That the most holy men
are always the most humble men. Souls that are the most highly
esteemed and valued by God, do set the least and lowest esteem upon
themselves. * Unto me who am less than the least of all saints,' &c.
In the handling of this point, I shall do these three things :
I. I shall prove that the most holy souls are always the most humble
souls.
II. I shall shew you the properties of souls truly humble.
III. I shall shew you the reasons why those that are the most highly
prized and esteemed of God, do set so low a price upon themselves.
IV. And then the use.
I. For the first, That this is so, I shall give you most clear proofs, and
open them to you.
* Ipse unvs erit tibi omnia, quia in ipso vno bono, bona sunt omnia : one Christ will be to
tliee instead of all things else, because in hira are all good things to be found. — A%igustine.
^ Gal. i. 16. anlix^iavrov. Nec Christus nee ccelum patitur hyperbolem, a man cannot
liyperbolize in speaking of Christ and heaven. Omne bonum in summo bono, all good is in
the chiefest good.
EpH. III. 8.] EICHES OF CHRIST. 9
See it in Job.^ No man ever received a fairer or a more valuable
certificate under the hand of God, or the broad seal of heaven, for his
being a soul famous in grace and holiness, than Job, as you may see,
Job i. 8, 'And the Lord said unto Satan, Hast thou considered my servant
Job, that there is none like him in the earth, a perfect and an upright
man, one that feareth God and escheweth evil V And yet no man could
speak more undervaluingly of himself than Job did. Job xlii. 5, 6,
* I have heard of thee by the hearing of the ear, but now mine eye
seeth thee, I abhor myself in dust and ashes.'^ This expression is the
deepest act of abhorrency. Abhorrency strictly taken, is hatred wound
up to the height. * I abhor myself.' The word that is rendered abhor
signifies to reject, to disdain, to contemn, and to cast off.^ Ah ! says
Job, I abhor myself, I reject myself, I disdain myself, I cast off myself,
I have a vile esteem of myself.* So our blessed apostle, who had been
' caught up into the third heavens, and had such glorious revelations as
could not be uttered," yet he accounted himself less than the least of
all saints.^ Not that anything can be less than the least ; the apostle's
holy rhetoric doth not cross Aristotle's philosophy ; but the original
word being a double diminutive, his meaning is that he was as little
as could be ; therefore he put himself down so little as could not be,
less than the least.
Another proof you have, Isa. vi. 1, 5, 6. As Paul among the apostles
was the greatest, so Isaiah among the prophets was the clearest and
choicest gospel preacher, and holds out more of Christ and of his king-
dom and glory, than all the other prophets do. Isa. vi. 1, He sees the
glory of the Lord in a vision, and this makes him cry out, verse 5, 'Woe is
me, for I am undone, because I am a man of unclean lips, and I dwell in
the midst of a people of unclean lips, for mine eyes have seen the King,
the Lord of hosts ; I am undone.' The Hebrew is, * I am cut off,' I am
a forlorn man ! Why ? * For I have seen the King, the Lord of hosts.'^
Here you have the highest and choicest among the prophets, as you
had Paul before among the apostles, abasing and laying low himself.
So Peter. Luke v. 8, ' Depart from me, for I am a sinful man, O
Lord.'^ When he saw that glorious miracle wrought by the Lord Jesus,
he cries out as one very sensible of his own weakness and sinfulness.
* Depart from me, for I am a sinful man.' Ah ! I am not worthy to be
near such majesty and glory, who am a mere bundle of vice and vanity,
of folly and iniquity.
Take another clear instance : Gen. xviii. 27, ' And Abraham answered
and said. Behold, I have taken upon me to speak imto the Lord, who
am but dust and ashes.' Here you have the father of the faithful, the
^ Job was a non-such in regard of those perfections and degrees of grace that he had
attained to beyond any other saints on earth.
2 Job was high in worth and humble in heart ; humilitas animi, svblimitas Chriatiani.
* A me, me salva Domine : deliver me, Lord, from that evil man, myself. — Augustine,
[Confessions. — G.]
^ 2 Cor. xii. 1-7. Vide Bezam. [Nov. Test., Exp. in loco.—G.'] cl^^vra pnfiara, word-
less words, such as words are too weak to utter.
^ The clearest sight and vision of God does always give a man the fullest sight of his
own emptiness, sinfulness, and nothingness. ^n^Dn3"''D, I am cut off.
' 'Av^f af/.a^TuXos, a man, a sinner, a very mixture and compound of dirt and sin.
10 THE UNSEARCHABLE [EpH. III. 8.
greatest believer in the world, accounting himself dust and ashes.^ Dust
notes the baseness of his original, and ashes notes his deserving to be
burnt to ashes, if God should deal with him in justice rather than m
mercy. The nearer any soul draws to God, the more humble will that
soul lie before God. None so near God as the angels, nor none so
humble before God as the angels. n ^^ r.
So Jacob, Gen. xxxii. 10, 'I am not worthy of the least o± all the
mercies, and all the truth which thou hast shewed unto thy servant/
&c.' Jacob, a man eminent in his prevailing with God, a prince that
had the honour and the happiness to overcome the God of mercy, yet
judges himself unworthy of the least mercy. Ah ! how low is that soul
in his own eyes, that is most honourable in God's eyes !
David, you know, was a man after God's own heart, 1 Kings xv. 5 ; a
man highly honoured, much beloved, and dearly prized by the Lord ; yet
1 Sam. xxvi. 20, he counts himself a flea; and what is more contemptible
than a flea ? In Ps. xxii. 6, * I am a worm,' saith he, ' and no man.' The
word that is there rendered woi^m, is a word that signifies a very little
worm which breedeth in scarlet, a worm that is so little that a man can
hardly see or perceive it. A worm is the most despicable creature in
the world, trampled under foot by every one. Says he, I am a despi-
cable worm in my own eyes, and in my enemies' eyes.^
And thus you see the point proved, that the most holy men have
been always the most humble men.
II. The second thing that I am to do is, to shew you the properties
of humble souls. I confess, when I look abroad in the world, and observe
the carriage of all sorts of men, my heart is stirred to speak as fully and
as home to this point as Christ shall help me. It is very very sad to con-
sider, how few humble souls there be in these days. Ah ! the damnable
pride that reigns and rules in the hearts and lives of most men. I
think it is far greater than hath been known in the generations before
us. Ah, England ! England ! what folly, what damnable wickedness is
this, that thou shouldst be a-lifting thyself up in pride, when God is
a-staining the pride of all glory, and bringing into contempt the honour-
able of the earth, and a-setting his feet upon the neck of pride.*
[1.] Now the first property that I shall lay down of an humble soul
is this :
An humble soul under the highest spiritual dicoveries, and under
the greatest outward mercies, forgets not his former sinfulness and his
former outward meanness. Paul had been taken up into the third
heavens, and had glorious revelations and manifestations of God, 2 Cor.
xii. 1-4 ; he cries out, ' I was a blasphemer, a persecutor, and injurious,'
1 Tim. i. 13. Under the choicest discoveries, he remembers his former
blasphemies. So Rom. vii. 23, ' I see a law in my members warring
against the law of my mind, and bringing me into captivity to the law
of sin, which is in my members.' He had been at this time about
• 1DKT ISy, gnaphar vorphar, dust and ashes; i.e. base, vile, worthless. Solemnly think
that thou art dust and ashes, and be proud if thou canst, Isa. vi. 1, 2.
2 D'l'lDnn 7212 TiaiDp, l am less than all mercies, to wit, in worth or weight, &c.
' nypiri' tolagnath, an humble soul is a little, little nothing in his own eyes.
* God loves to hear this as a parcel of his praise, parcere suhjectis et debellare super-
bos, to spare the lowly and strike down the proud.
EpH. Ill 8.] KICHES OF CHRIST. 11
fourteen years converted, as some judge. He was a man that lived at
as high a rate in God, as any we read of ; a man that was filled with
glorious discoveries and revelations, and yet under all discoveries and
revelations, he remembers that body of sin and death that made him
cry out, * O wretched man that I am, who shall deliver me ?' Who
shall ease me of my burden, who shall knock off these chains that make
my life a hell ?^ I will by a few instances prove the other branch :
Gen. xxxii. 10, ' I am not worthy of the least of all the mercies,' says
Jacob, ' for with my staff I passed over this Jordan, and now I am be-
come two bands/ I remember, saith he, when I went over Jordan, I
was as a footman that carried all his wealth with him. Under his
outward greatness he forgets not his former meanness. An humble
soul is good at looking back upon his former low estate, upon his thread-
bare coat that was his best and only robe.^
So David, 1 Chron. xvii. 16, 17, ' And David the king came and sat
before the Lord, and said. What am I, O Lord God, and what is mine
house, that thou hast brought me hitherto ? And yet this was a small
thing in thine eyes, O God ; for thou hast also spoken of thy servant's
house for a great while to come, and hast regarded me according to the
state of a man of high degree. Who am I, O Lord God, and what is
mine house ?' David remembered the meanness of his birth ; he
remembered his shepherd's crook, as Jacob did his travelling staff.*
Mercies make an humble soul glad, but not proud. An humble soul is
lowest when his mercies are highest ; he is least when he is greatest ;
he is lowest when he is highest ; he is most poor when he is most rich.
Nothing melts like mercy, nothing draws like mercy, nothing humbles
like mercy. Mercy gives the humble soul such excellent counsel, as
Plasilla the empress gave her husband Theodosius, ' Remember, O
husband,' saith she, * what lately you were, and what now you are ; so
shall you govern well the empire, and give God his due praise for so
great an advancement.'* The voice of mercy is, Remember what lately
thou wert, and what now thou art, and be humble. Now proud men
that are lifted up from the dunghill, that abound in worldly wealth,
ah ! how does their blood rise with their outward good ! The more mer-
cies they have, the more proud they are ; mercies do but puff and swell
such souls. In a crowd of mercies, they cry out in the pride of their
hearts : ' Depart from us, O God, for we desire not the knowledge of
thy ways. What is the Almighty that we should serve him ? and what
profit shall we have, if we pray unto him f Ps. Ixxiii. 3-13 ; Job xxi.
7-16, xiv. 15.
[2.] A second property of an humble soul is this. He overlooks his
' Clirysostom observes it of Paul, as his greatest honour, that although he had obtained
pardon of God for his sins, yet he is not ashamed to reckon them up to the world. The
spouse of Christ, under all the kisses and embraces of Christ, acknowledges herself to be
black : Cant. i. 2, 5, compared.
■■* Omnia mea mecum porto, all my goods I carry with me, said Bias, one of the seven
wise men of Greece. [-45 before. — G.]
3 Iphicrates, that noble captain, cried out. From how small to how great an estate am
I raised! [Son of Timotheus, a shoemaker. — G.] So does the humble soul, when God
turns his brass into silver, his iron into gold, his pence into pounds. Agathocles, who,
of a potter's son, was made king of Sicily, would always be served in earthen vessels.
[A. was himself a ' potter.'— G.]
* Rather Placilla, sometimes Flacilla and Placidia. Cf. Tillemont, as before. — G.
12 THE UNSEARCHABLE [EPH. III. 8.
own righteousness, and lives upon the righteousness of another, to wit,
tJieLord Jesus. So the apostle, Philip, iii. 8-10, overlooks his own
rio-hteousness, and lives wholly upon the righteousness of Christ : * I
desire to be found in him,' saith he, ' not having mine own righteous-
ness.' Away with it, it is dross, it is dung, it is dog's meat ! It is a
rotten righteousness, an imperfect righteousness, a weak righteousness,
' which is of the law ; but that which is through the faith of Christ, the
righteousness which is of God by faith,'^ that is a spotless righteous-
ness, a pure righteousness, a complete righteousness, an incomparable
righteousness ; and, therefore, an humble soul overlooks his own right-
eousness, and lives upon Christ's righteousness. Kemember this, all
the sighing, mourning, sobbing, and complaining in the world, doth not
so undeniably evidence a man to be humble, as his overlooking his own
righteousness, and living really and purely upon the righteousness of
Christ. This is the greatest demonstration of humility that can be
shewn by man. Mat. vi. 8. Men may do much, hear much, pray much,
fast much, and give much, &c., and yet be as proud as Lucifer, as you
may see in the Scribes, Pharisees, Mat. xxiii., and those in Isa. Iviii. 3,
who in the pride of their hearts made an idol of their own righteous-
ness : ' Wherefore have we fasted,' say they, ' and thou seest it not ?
wherefore have we afflicted our souls, and thou takest no knowledge ?'
Oh ! but for a man now to trample upon his own righteousness, and to live
wholly upon the righteousness of another, this speaks out a man to be
humble indeed. There is nothing that the heart of man stands more
averse to than this, of coming off from his own righteousness. Man is
a creature apt to warm himself with the sparks of his own fire, though
he doth lie down for it in eternal sorrow, Isa. L 11. Man is naturally
prone to go about to establish his own righteousness, that he might not
subject to the righteousness of Christ ; he will labour as for life, to lift
up his own righteousness, and to make a saviour of it, Eom. x. 4.
Ay, but an humble soul disclaims his own righteousness : * All our right-
eousness is as filthy rags.' ' Enter not into judgment with thy servant,
for in thy sight shall no man living be justified,' Ps. cxliii. 2. So Job,
* Though I were righteous, yet I would not answer, but I would make
supplication to my judge,' Job ix. 15. Proud Pharisees bless themselves
in their own righteousness : ' I thank God I am not as this publican ; 1
fast twice in the week,' &c., Luke xviii. 11, 12. Ay, but now a soul
truly humbled blushes to see his own righteousness, and glories in this,
that he has the righteousness of Christ to live upon.^ Rev. iv. 10, 11,
the twenty-four elders throw down their crowns at the feet of Christ.
By their crowns you may understand their gifts, their excellencies, their
righteousness ; they throw down these before Christ's throne, to note
to us, that they did not put confidence in them, and that Christ was the
crown of crowns and the top of all their royalty and glory. An humble
soul looks upon Christ's righteousness as his only crown.
[3.] Thirdly, The lowest and the meanest good ivork is not below an
humble sold. An humble David will dance before the ark : he enjoyed
^ Ver. 8, irKv€ccXa, dogs' meat : i. e. coarse and contemptible, Isa. Ixiv. 6 • Cant iv. 2 •
Rev. xiv. 5; Col. ii. 10.
2 A proud heart eyes more his seeming worth than his real want. Non decet Christia-
num m hac vita coronari, said the Christian soldier.
EpH. III. 8.] RICHES OF CHRIST. 13
SO much of God in it, that it caused him to leap and dance before it ;
but Michal his wife despised him for a fool, and counted him as a simple
vain fellow, looking upon his carriage as vain and light, and not becom-
ing the might, majesty, and glory of so glorious a prince. Well ! says
this humble soul, if this be to be vile, I will be more vile.
Great Paul, yet being humble and low in his own eyes, he can stoop
to do service to the least and meanest saint. 1 Cor. ix. 19-21, 'For
though I be free from all men, yet have I made myself servant unto all,
that I might gain the more. And unto the Jews I became as a Jew,
that I might gain the Jews. To them that are under the law, as under
the law, that I might gain them that are under the law. To them that
are without law, as without law, being not without law to God, but
under the law to Christ, that I might gain them that are without law.
To the weak, became I as weak, that I might gain the weak. I am
made all things to all men, that I might by all means gain some.'^
Here you have an humble soul bowing and stooping to the meanest
saint, and the lowest services, that he might win souls. So the Lord
Jesus himself was famous in this, John xiii. 4. Though he was the
Lord of glory, and one that thought it no robbery to be equal with
God, one that had all perfection and fulness in himself, yet the lowest
work is not below this King of kings. Witness his washing his dis-
ciples' feet and wiping them with a towel, 1 Cor. ii. 8 ; Philip, ii. 6 ;
Col. i. 19.
Bonaventure, though he was born of great parentage, and a great
scholar, yet to keep his mind from swelling, he would often sweep rooms,
wash vessels, and make beds.
So that famous Italian marquess,^ when God was pleased by the ministry
of his word to convert him, the lowest work was not below him. Though
he might have lived like a king in his own country, yet having tasted
of that life and sweet that was in Jesus, he was so humble that he would
go to market, and carry home the meanest and the poorest things the
market yielded. There was nothing below him, when God had changed
him, and humbled him.^
It was recorded to the glory of some ancient generals, that they were
able to call every common soldier by his own name, and were careful to
provide money, not only for their captains and soldiers, but litter also
for the meanest beast.* There is not the lowest good that is below the
humble soul. If the work be good, though never so low, humility will
put a hand to it ; so will not pride.
1 Ver. 19. xi^Tiffu signifies to gain with joy and delight of heart. Ah, says Paul, it is
my greatest joy, my greatest delight, to gain souls to Christ. The word also signifies
craft, or guile Ah ! humble Paul will use a holy craft, a holy guile, to win souls. To
know the art of alms is greater than to be crowned with the diadem of kings, and yet to
convert one soul is greater than to pour out ten thousand talents into the baskets of the
poor. — Chrysostom.
2 Galeacius Carraciolus, as before. Cf. Sibbes, vol. i. pp 184, 289, seq. — G.
3 Proud hearts cannot stoop to low services ; they say this work and that is below their
parts, place, parentage, and employments.
* Cirius [Cyrus?] and Scipio. These heathens will rise in judgment against many
proud professors in these days, who scorn to stoop to mean services, &c. Veniat, veniat
verbum Domini, et submittemus illi sexcenta etsi nobis essent colla, said Baldassar, a German
minister. So it is with all that are high in worth and humble in heart. Lev. x. 2, 3,
God will be sanctified either actively or passively ; aut a nobis aut in nos, either in us or
upon us.
14 THE UNSEARCHABLE [EpH. III. 8.
[4.] A fourtli property of an humble heart is this, An humble heaH
will submit to every truth of God, that is made known to it ; even to
those divine truths that are most cross to flesh and blood. 1 Sam. iii.
17, Eli would fain know what God had discovered to Samuel concerning
him ; Samuel tells him that he must break his neck, that the priesthood
must be taken away from him, and his sons must be slain in the war ;
why ' it is the Lord,' saith he, ' let him do what seemeth him good.' So
in Lev. x. 3, the Lord by fire from heaven destroys Aaron's two sons.
' Then Moses said unto Aaron, This is that the Lord spake, saying, I
will be sanctified in them that come nigh me, and before all the people
I will be glorified ; and Aaron held his peace.' If God miss of his honour
one way, he will rain hell out of heaven, but he will have it another
way. This Aaron knew, and therefore he held his peace, when God
shewed himself to be * a consuming fire.' The Hebrew word^ that is here
rendered peace, signifies the quietness and silence of his mind. He did
not hold his tongue only, for many a man may hold his tongue, and yet
his mind and heart may kick and swell against God, but his very mind
was quiet and still ; there was a heavenly calm in his spirit ; he was
dumb and silent, because the Lord had done it. So in Acts x. 83, ' We
are all here present before God, to hear all things that are commanded
thee of God.' We are not here to hear what may tickle our ears, or
please our fancies, or satisfy our lusts. No ; but we are here to hear
what God will say. Our hearts stand ready pressed to subject them-
selves to whatever God shall declare to be his will. We are willing to
hear what we may do, that we may obey sincerely and universally the
good pleasure of our God, knowing that it is as well our dignity as our
duty so to do.
There are three things in an humble soul that do strongly incline it
to duty.
The^rs^ is divine love.
The second is divine presence.
The third is divine glory.
The dove made use of her wings to fly to the ark ; so doth an humble
soul of his duties to fly to Christ. Though the dove did use her wings,
yet she did not trust in her wings, but in the ark. So though an humble
soul does use duties, yet he does not trust in his duties, but in his
Jesus. But now proud hearts they hate the truth, they cry out, ' Who
is the Lord, that we should obey him V And what are his command-
ments, that we should submit to them ? Ay, but an humble soul falls
under the power of truth, and counts it his greatest ^lorv to be obedient
to all truth. "^ -^
[5.] A fifth property of an humble soul is this: An humble soul lives
not upon himself, nor upon his own actings, but upon the Lord Jesus,
' °^'V The word often signifies a modest quietness of mind, the troubled affec-
tions being allayed ; so here. In Lam iii. 27-29 it signifies to submit unto God, and to
be patient in affliction ; and so it may be taken here. Nunquam nimis dicitur, quid nun-
MxMv ^^\%^2 ,^fenda plura, the Christian soldier must do many things, and suffer
tl;Ji ZT^. n Z^'-'^ "^^l' ^'^''''' P""'"' ^'"^'^ '''^ «^^^ desccndU, he is more
in heaven than in earth this is much more true of humble, holy souls. fSeneca • De
ConstanhaSapimhs.~G.-\ Dnlce mmen CAns^«, sweet is the name of Christ Chr"^t
S::" medS!"' '' '"' '"" °' *'^ ""°^"^^^' ^^^^- ^^-^- 12, which w"re bc^h"ox
EpH. III. 8.] RICHES OF CHRIST. 15
and his actings. Poor men, you know, they do not live upon them-
selves, they live upon others ; they live upon the care of others, the love .
of others, the provision of others. Why ! thus an humble soul lives
upon the care of Christ, the love of Christ, the promise of Christ, the
faithfulness of Christ, the discoveries of Christ. He lives upon Christ
for his justification, Philip, iii. 7-10 ; he lives upon Christ for his sanc-
tification. Cant. iv. 16, * Awake, O north wind, and come thou south,
blow upon my garden, that the spices thereof may flow out ;' and he
lives upon Christ for his consolation : Cant. ii. 3, * As the apple-tree
among the trees of the wood, so is my beloved among the sons. I sat
down under his shadow with great delight, and his fruit was sweet to my
taste ;' and he lives upon Christ for the performance of all holy actions :
Philip, iv. 13, ' I can do all things through Christ which strength eneth
me ;' Gal. ii. 20, * I live, yet not I, but Christ lives in me ; and the life
which I now live in the flesh, I live by the faith of the Son of God, who
loved me, and gave himself for me." An humble soul sees in Christ^ a
fulness of abundance, and a fulness of redundancy, and here his soul
lives and feeds. An humble soul sees that all his stock is in the hands
of Christ. His stock of graces, his stock of comforts, his stock of expe-
riences are in the hands of Jesus Christ, who is thegreatLord-keeperof all
a believer's graces, and of all his comforts ; and therefore, as children live
upon them in whose hand their stock is, be it a brother or a friend,
why, so an humble soul sees its stock is in the hand of the Lord
Jesus, and therefore he lives upon Christ, upon his love, and his pro-
vision, and his undertakings, &c. But now proud hearts live not upon
the Lord Jesus Christ ; they live upon themselves, and upon their own
duties, their own righteousness, their own actings, as the Scripture
evidences. Christ dwells in that heart most eminently that hath
emptied itself of itself, ^hrist is the humble man's manna, upon which
he lives, and by which he thrives, Isa. Iviii. 2, 7; Luke vii. 47.
[6.] A sixth property of an humble soul is this. He judges himself to
he belovj the wrath and judgments of God^ An humble soul looks upon
himself as one not worthy that God should spend a rod upon him, in
order to his reformation, edification, or salvation. As I am unworthy,
saith an humble soul, that God should smile upon me, so I am unworthy
that he should spend a frown upon me. Job xiii. 25, 'Wilt thou break
a leaf driven to and fro ? And wilt thou pursue the dry stubble ?' Why,
I am but a leaf, I am but a little dry stubble, I am below thy wrath ; I
am so very, very bad, that I wonder that thou shouldst so much as
spend a rod upon me. What more weak, worthless, slight, and con-
temptible than a leaf, than dry stubble ? Why, Lord, says Job, I am a
poor, weak, and worthless creature, I wonder that thou shouldst take
any pains to do me good, I can't but count and call everything a mercy
that is less than hell.
So David, in 1 Sam. xxiv. 14, 'After whom is the King of Israel come
* Plenitudo abundanticB and plenitudo redundantice. Omne bonum in summo bono, all
good is in the chiefest good. Christ is quicquid appeiibile, as Origen speaks, whatever
we can desire.
* A proud heart resists, and is resisted : this is duro durum, flint to flint, fire to fire.
An humble soul blesses God as well for crosses as mercies, as well for adversity as for
prosperity, as well for frowns as for smiles, &c., because he judges himself unworthy of
the least rebukes from God.
IQ THE UNSEARCHABLE [EPH. III. 8.
out ? After whom dost thou pursue ? After a dead dog, after a flea.'
The lano-uage of an humble soul, when God begms to be angry, is this :
Lord, I'can bless thee that thou wilt take any pams with me ; but I
humbly acknowledge that I am below the least rod, I am not worthy
that thou shouldst frown upon me, threaten me, strike me, or whip me,
for my internal and eternal good. But proud hearts think themselves
wronged when they are, afflicted, they cry out with Cain, / Our punish-
ment is greater than we can bear,' Gen. iv. 13.
[7.] A seventh property of an humble soul is this, An humble soul
doth highly prize the least of Christ. The least smile, the least good
word, the least good look, the least truth, the least mercy, is highly
valued by an humble soul.
The Canaanitish woman in the fifteenth of Matthew sets a high price
upon a crumb of mercy.^ Ah, Lord, says the humble soul, if T may not
have a loaf of mercy, give me a piece of mercy ; if not a piece of mercy,
give me a crumb of mercy. If I may not have sun-light, let me have
moon-light; if not moon-light, let me have star-light; if not star-light,
let me have candle-light ; and for that I will bless thee.
In the time of the law, the meanest things that w^ere consecrated
were very highly prized, as leather or wood, that was in the tabernacle.
An humble soul looks upon all the things of God as consecrated things.
Every truth of God is a consecrated truth ; it is consecrated to holy
use, and this causes the soul highly to prize it ; and so every smile of
God, and every discovery of God, and every drop of mercy from God, is
very highly prized by a soul that walks humbly with God. The name
of Christ, the voice of Christ, the footsteps of Christ, the least touch of
the garment of Christ, the least-regarded truth of Christ, the meanest
and least-regarded among the flock of Christ, is highly prized by humble
souls that are interested in Christ, Song i. 3 ; John x. 4, 5 ; Ps. xxvii. 4 ;
Mat. ix. 20, 21 ; Acts xxiv. 14 ; 1 Cor. ix. 22. An humble soul cannot,
an humble soul dares not, call anything little that has Christ in it ;
neither can an humble soul call or count anything great wherein he
sees not Christ, wherein he enjoys not Christ.^ An humble soul highly
prizes the least nod, the least love-token, the least courtesy from Christ ;
but proud hearts count great mercies small mercies, and small mercies
no mercies ; yea, pride does so unman them, that they often call mercy
misery, &c.
[8.] The eighth property of an humble soul is this. It can never be
good enough, it can never pray enough, nor hear enough, nor mourn
enough, nor believe enough, nor love enough, nor fear enough, nor joy
enough, nor repent enough, nor loathe sin enough, nor be humble
enough, &c.
Humble Paul looks upon his great all as nothing at all ; he forgets
those things that are behind, and reaches forth to those things which
are before, * that if by any means he might attain unto the resurrection
of the dead,' Philip, iii. 11-14 ; that is, that perfection of holiness which
1 Ver. 27. Faith will pick an argument out of a repulse, and turn discouragements
into encouragements. Luther would not take all the world for one leaf of the Bible ; such
a j)rice he set upon it, from the sweet that he found in it.
' Austin loved Tully before his conversion, but not so much after, quia nomen Jesu non
erat ibi, because the name of Christ was not there. [Confessions, b. iii., iv. 7. G.l
EpH. III. 8.] RICHES OF CHRIST. 17
the dead shall attain unto in the morning of the resurrection, by a
metonymy of the subject for the adjunct.^
No holiness below that matchless, peerless, spotless, perfect holiness
that saints shall have in the glorious day of Christ's appearing, will
satisfy the humble soul. An humble heart is an aspiring heart ; he
cannot be contented to get up some rounds in Jacob's ladder, but he must
get to the very top of the ladder, to the very top of holiness. An humble
heart cannot be satisfied with so much grace as will bring him to glory,
with so much of heaven as will keep him from dropping into hell; he
is still crying out. Give, Lord, give ; give me more of thyself, more of
thy Son, more of thy Spirit; give me more light, more life, more love,
&c. Csesar in warlike matters minded more what was to conquer than
what was conquered ; what was to gain than what was gained. So does
an humble soul mind more what he should be than what he is, what is
to be done than what is done. Verily heaven is for that man, and that
man is for heaven, that sets up for his mark the perfection of holiness.
Poor men are full of desires ; they are often a-sighing it out. Oh that we
had bread to strengthen us, drink to refresh us, clothes to cover us,
friends to visit us, and houses to shelter us, &c. ; so souls that are spi-
ritually poor they are often a-sighing it out, Oh that we had more of
Christ to strengthen us, more of Christ to refresh us, more of Christ to
be a covering and shelter to us, &c. I had rather, says the humble
soul, be a poor man and a rich Christian, than a rich man and a poor
Christian. Lord, says the humble soul, I had rather do anything, I had
rather bear anything, I had rather be anything, than to be a dwarf in
grace. Rev. iii. 17, Isa. Ixv. 5, Luke xviii. 11, 12. The light and glory
of humble Christians rises by degrees: Cant. vi. 1, (1.) Looking forth
as the morning, with a little light ; (2.) Fair as the moon, more light ;
(3.) Clear as the sun, i.e. come up to a higher degree of spiritual light,
life, and glory. Lord, says the humble soul, give me much grace, and
then a little gold will serve my turn ; give me much of heaven, and little
of earth will content me ; give me much of the springs above, and a
little of the springs below will satisfy me, &c.
[9.] The ninth property of an humble soul is this. It will smite
and strike for small sins as well as for great, for those the world count
no sin, as well as for those that they count gross sins.
When David had but cut off the lap of Saul's garment, his heart
smote him as if he had cut off his head. The Hebrew word signifies
to smite, wound, or chastise.^ Ah! his heart struck him, his heart
chastised him, his heart wounded him for cutting off Saul's skirt,
though he did it upon noble grounds, viz., to convince Saul of his
false jealousies, and to evidence his own innocency and integrity: and
^ iTixrinifAivoi ; it signifies the straining of the whole body, a stretching out head and
hands, as runners in a race do to lay hold on the mark or prize proposed, Ps. x. 17. De-
sires, laavath, from Avah, that signifies so to desire and long after a thing as to have one's
teeth water at it ; so in Micah vii. 1. But proud hearts sit down and pride themselves,
and bless themselves, as if they had attained to much, when they have attained to nothing
that can raise them above the lowest step of misery.
2 1 Sam. xxiv. 5, y]. A good man's heart, when kindly awakened, may smite him
for those actions that at first he judged very prudent and politic. How great a pain,
not to be borne, comes from the prick of this small thorn ! Little sins have put several
to their wits' ends, when they have been set home upon their consciences,
VOL. in. -^ B
13 THE UNSEARCHABLE [EPH. III. 8.
SO at another time, his heart smote him for numbering the people, as
if he had murdered the people- 2 Sam. xxiv. 10, 'And David's heart
smote him, after that he had numbered the people; and David said unto
the Lord, 1 have sinned greatly in that I have done : and now I be-
seech thee, Lord, take away the iniquity of thy servant, for I have
done very foolishly.' An humble soul knows that little sins, if I may
so call any, cost Christ his blood, and that they make way for greater;
and that little sins multiplied become great, as a little sum multipHed
is great ; that they cloud the face of God, wound conscience, grieve the
Spirit, rejoice Satan, and make work for repentance, &c. An humble
soul knows that little sins, suppose them so, are very dangerous ; a little
leaven leaveneth the whole lump; a little staff naay kill one; a little
poison may poison one ; a little leak in a ship sinks it ; a little fly in
the box of ointment spoils it; a little flaw in a good cause mars it; so a
little sin may at once bar the door of heaven and open the gates of hell ;
and therefore an humble soul smites and strikes itself for the least as
well as the greatest. Though a head of garlic be little, yet it will poison
the leopard, though he be great. Though a mouse is but little, yet it
will kill an elephant, if he gets up into his trunk. Though the scorpion
be Httle, yet it will sting a lion to death ; and so will the least sin, if
not pardoned by the death of Christ.
A proud heart counts great sins small, and small sins no sins, and so
disarms conscience for a time of its whipping and wounding power ;
but at death, or in hell, conscience will take up an iron rod, with which
it will lash the sinner for ever ; and then, though too late, the sinner
shall acknowledge his little sins to be very great, and his great sins to
be exceeding grievous and odious, &c.
[10.] The tenth property of an humble soul is this, It will quietly
bear burdens, and patiently take blows and knocks, and make no
noise. An humble soul sees God through man ; he sees God through
all the actions and carriages of men : * I was dumb,' saith the prophet,
' I opened not my mouth, because thou didst it.' ^ An humble soul
looks through secondary causes, and sees the hand of God, and then
lays his own hand upon his mouth. An humble soul is a mute soul, a
tongue-tied, soul, when he looks through secondary causes to the supreme
cause. So Aaron, when he saw his sons suddenly surprised by a dread-
ful and doleful death, he held his peace, he bridled his passions; he sits
silent under a terrible stroke of divine justice, because the fire that
devoured them went out from the Lord. So when Samuel had told Eli
that God would judge his house for ever, and that he had sworn that
the iniquity of his house should not be purged with sacrifice nor offering
for ever, &c., ' It is the Lord," says Eli, ' let him do what seemeth him
good.' Eli humbly and patiently lays his neck upon the block ; it is
the Lord; let him strike, let him kill, &c., says Eli, ] Sam. iii. 11, 18.
So David, when Shimei manifested his desperate fury and folly, malice
and madness, in raving and raging at him, in cursing and reproaching
of him, says he, ' Let him alone, and let him curse, for the Lord hath
bidden him,' 2 Sam. xvi. 5, 14. God, says he, will, by his wise provi-
' Ps. xxxix. 9, ^nO'PNi, from alam, which signifies to be mute, or tongue-tied. Lev. x.
1-3, vaiidem from Damd, which signifies the quietness of the mind, the troubled afi'ec-
tions being allayed.
EpH. hi. 8.] RICHES OF CHRIST. 19
dence, turn his cursing into blessing. I see the justice of God in his
cursing, therefore let him alone, let him curse, says David. ^
Cassianus reports, that when a certain Christian was held captive by
the infidels, and tormented by divers pains and ignominious taunts,
being demanded, by way of scorn and reproach, Tell us what Christ has
done for you, answered, He hath done what you see, that I am not
moved at all the cruelties and contumelies you cast upon me.^
So that blessed martyr, Gyles of Brussels, when the friars, sent to
reduce him, did at any time miscall him, he ever held his peace, inso-
much that those wretches would say abroad that he had a dumb devil
in him.^ Full vessels will bear many a knock, many a stroke, and yet
make no noise. So Christians that are full of Christ, that are full of
the Spirit, will bear many a knock, many a stroke, and yet make no
noise.
An humble soul may groan under afflictions, but he will not grumble
in calms. Proud hearts discourse of patience, but in storms humble
hearts exercise patience. Philosophers have much commended it, but
in the hour of darkness it is the humble soul that acts it. I am
afflicted, says the humble soul, but it is mercy I am not destroyed. I
am fallen into the pit ; it is free grace I am not fallen into hell. God
is too just to wrong me, and too gracious to harm me ; and therefore I
will be still and quiet, let him do what he will with me, says the humble
soul. But proud souls resist when they are resisted, they strike when
they are stricken, Isa. Iviii. 1-3 : ' Who is the Lord,' says lofty Pharaoh,
' that I should obey him ?' and Cain cries out, ' My punishment is
greater than I am able to bear/ Well ! remember this : though it be
not easy in afflictions and tribulations to hold our peace, yet it is very
advantageous ; which the heathens seemed to imitate in placing the
image of Angerona [goddess of silence], with the mouth bound upon
the altar of Volupia [of pleasure], to shew that those that do prudently
and humbly conceal their sorrows and anxieties by patience, shall attain
comfort and refreshment.'*
[11.] The eleventh property of an humble soul is this: in all religious
duties and services, he trades with God upon the credit of Christ^
Lord, says the humble soul, I need power against such and such sins :
give it me upon the credit of Christ's blood. I need strength to such
and such services : give it me upon the credit of Christ's word. I need
such and such mercies for the cheering, refreshing, quickening, and
strengthening of me : give them into my bosom upon the credit of
Christ's intercession. As a poor man lives and deals upon the credits
of others, so does an humble soul live and deal with God for the strength-
ening of every grace, and for the supply of every mercy, upon the credit
^ Gallesius observes upon Exod. xxli. 28, the exceeding patience of those three em-
perors, Theodosius, Honorius, and Arcadius, towards those that spoke evil of them. [Qu.
'Gallasius?'— G.]
2 [Foxe.] Acts et Mon. fol. 811. [By Townsend, sub nomine.— G.]
3 By long soothing our own wills, we have forsaken, as Cassian saith, the very shadow
of patience. [Voes and Esch, not Gyles. Foxe, as above, vol. iv. 349-50. — G.]
* Non sic Deos coluimus aut sic viximus, ut ille nos vinceret, said the emperor [Marcus A.]
Antoninus Philosophus, [' Meditations.' — G.]
^ John xiv. 13, and xv. 16, and xvi. *2Z, 26. The name of Jesus hath a thousand
treasures of joy and comfort in it, saith Chrysostom ; and is therefore used by Paul five
hundred times, as some have reckoned.
20 THE UNSEARCHABLE [EpH. III. 8.
of the Lord Jesus. An humble soul knows that since he broke with
God in innocency, God will trust him no more, he will take his word no
more ; and therefore when he goes to God for mercy, he brings his Ben-
jamin, his Jesus, in his armvS, and pleads for mercy upon the account of
Jesus.
Plutarch reports that it was wont to be the way of the Molossians,
when they would seek the favour of their prince, they took up the king's
son in their arms, and so went and kneeled before the king, and by this
means overcame him.'^ So do humble souls make a conquest upon God
with Christ in their arms. The Father will not give that soul the
repulse that brings Christ in his arms.'^ The humble soul knows that
God out of Christ is incommunicable, that God out of Christ is incom-
prehensible, that God out of Christ is very terrible, and that God out of
Christ is inaccessible ; and therefore he still brings Christ with him, and
presents all his requests in his name, and so prevails, &c. Oh ! but
proud souls deal with God upon the credit of their own worthiness,
righteousness, services, prayers, tears, fastings, &c., as the proud Phari-
sees and those wrangling hypocrites in Isa. Iviii. 1-3.
It was a very proud saying of one, Coslum gratis non accipiam, I
will not have heaven but at a rate ; and therefore well did the father
call vain-glory a pleasant thief, and the sweet spoiler of spiritual ex-
cellencies.
[12.] The twelfth property of an humble soul is this : it endeavours
nnore how to honour and glorify God in afflictions, than how to
get out of afflictions. So Daniel, the three children, the apostles, and
those worthies of whom this world was not worthy. They were not
curious about getting out of affliction, but studious how to glorify God
in their afflictions.^ They were willing to be anything, and to bear any-
thing, that in everything God might be glorified. They made it their
business to glorify God in the fire, in the prison, in the den, on the
rack, and under the sword, &c. Lord, says the humble soul, do but
keep down my sins, and keep up my heart in a way of honouring of
thee under all my troubles, and then my troubles will be no troubles,
my afflictions will be no afflictions. Though my burdens be doubled,
and my troubles be multiplied, yet do but help me to honour thee by
believing in thee, by waiting on thee, and by submitting to thee, and I
shall sing care away, and shall say. It is enough.*
When Valens the emperor sent messengers to win Eusebius to heresy
by fair words and large promises, he answered, Alas, sir ! these speeches
are fit to catch little children that look after such things, but we that
are taught and nourished by the holy Scriptures are readier to suffer a
thousand deaths than to suffer one syllable or tittle of the Scripture to
be altered. And when the emperor threatened to confiscate his goods,
^ So Themistocles did when he sought the favour of king Admetus. [Plutarch, sub
nomine. — G.]
' The name of a Saviour, saith Bernard, is honey in the mouth, and music in the ear,
and a jubilee in the heart. [Serm. on Canticles, as before.— G.'\ The boy that was a
monitor cried aloud to him that rode in triumph, Memento te esse hominem, remember thy-
self to bo a man.
3 Dan. iii.; Acts v. 41, 42, and iv. 29 ; Heb. xi.; Eph. vi. 19, 20; Philip, i. 13, 19.
* Prorsus Satan est Luthervs, sed Christus vivit et rcgnat, Amen, said Luther, in writ-
ing to his friend Spalatinus. [During Diet of Augsburg G.]
EpH. III. 8.] RICHES OF CHRIST. 21
to torment him, to banish him, or to kill him, he answered, He need not
fear confiscation that hath nothing to lose; nor banishment, to whom
heaven only is a country ; nor torments, when his body will be dashed
with one blow ; nor death, which is the only way to set him at liberty
from sin and sorrow.^ Oh ! but when a proud man is under troubles
and afflictions, his head and heart are full of plots and projects how to
get off his chains, and to get out of the furnace, &c. A proud heart will
say anything, and do anything, and be anything, to free himself from
the burdens that press him, as you see in Pharaoh, &c. ; but an humble
soul is willing to bear the cross as long as he can get strength from
heaven to kiss the cross, to bless God for the cross, and to glorify God
under the cross, &c., John i. 20, 21.
[13.] The thirteenth property of an humble soul is this : it seeks not,
it looks 7wt, after great things. A little will satisfy nature, less will
satisfy grace ; but nothing will satisfy a proud man's lusts.^ Lord, says
the humble soul, if thou wilt but give me bread to eat and raiment to
put on, thou shalt be my God, Gen. xxviii. 20-22. Let the men of the
world, says the humble soul, take the world in all its greatness and
glory, and divide it among themselves.^ Let me have much of Christ
and heaven in my heart, and food convenient to support my natural
life, and it shall be enough : Job xxii. 29, * When men are cast down,
then thou shalt say, There is lifting up; and he shall save the humble
person ;' or as the Hebrew hath it, ne shahh gneaim, him that hath low
eyes, noting to us that an humble soul looks not after high things.* So
in Ps. cxxxi. 1, 2, * Lord, my heart is not haughty nor mine eyes lofty/
But how do you know that, David ? Why, says he, * I do not exercise
myself in great matters, or in things too high, or too wonderful for me.
Heb. ^3DD mfc^^am Surely I behaved and quieted myself * My soul is
as a child that is weaned of his mother. My soul is even as a weaned
child.' As a great shoe fits not a little foot, nor a great sail a little ship,
nor a great ring a little finger, so a great estate fits not a humble soul.
It was a prudent speech of that Indian king Taxiles to the invading
Alexander :^ What should we need, said he, to fight and make war one
with another, if thou comest not to take away our water and our neces-
saries by which we must live ? As for other goods, if I be richer than
thou, I am ready to give thee of mine ; and if I have less, I will not
think scorn to thank thee if thou wilt give me some of thine. Oh ! but
proud Absalom can't be content to be the king's son, unless he may
have the crown presently from his father's head. Caesar can abide no
superior, nor Pompey an equal. A proud soul is content with nothing.
A crown could not content Ahab, but he must have Naboth's vine-
yard, though he swim to it in blood. Diogenes had more content
with his tub to shelter him from the injuries of the weather, and with
his wooden dish to eat and drink in, than Alexander had with the con-
quest of half the world, and the fruition of all the treasures, pleasures,
and glories of Asia.^ So an humble soul is more contented and satisfied
^ Happy is that soul, and to be equalled with angels, who is willing to suffer, if it
were possible, as great things for Christ as Christ hath suffered for it, said Jerome.
2 Galen. 3 yij- bonus paucis indiget.
^ Ps. iv. 6, 7 ; Prov. xxx. 8. Luther made many a meal of a herring, and Junius of
an egg. [Francis Junius, the noble-born coadjutor of Tremellius. Died 1602. — G.]
s Plutarch {^Alexander, 59, 66. — G.] ^ Plutarch, &c., as before.— Q.
22 THE UNSEARCHABLE [EPH. III. 8.
with Daniel's pulse and John's coat than proud princes are with their
glistering crowns and golden sceptres.
[14.] The fourteenth property of an humble soul is this : it can
rejoice in the graces and gracious actings of others, as well as in its
own. An humble Moses could say when Eldad and Medad prophesied
in the camp, * Would God that all the Lord's people were prophets, and
that the Lord would put his Spirit upon them,' Num. xi. 26-80. So
humble Paul in Acts xxvi. 29, ' And Paul said, I would to God that not
only thou, but also all that hear me this day, were both almost and
altogether such as I am, except those bonds.'^ 1 heartily wish and
pray for thine own sake that not only in a low but in an eminent,
degree, both thou and all that are here pr^ent, were as far Christians
as I am ; only I would not wish them imprisoned as I am. An humble
soul is no churl. There is no envy in spiritual things ; one may have
as much of spirituals as another, and all alike. So in 1 Thes. i. 2, 3,
' We give thanks to God always for you all, making mention of you in
our prayers ; remembering without ceasing your work of faith, and
labour of love, and patience of hope in our Lord Jesus Christ, in the
sight of God and our Father.' So in the 2 Epistle i. 2-4, ' Grace be unto
you, and peace, from God our Father, and the Lord Jesus Christ. We
are bound to thank God always for you, brethren, as it is meet, because
that your faith groweth exceedingly, and the charity of every one of you
all towards each other aboundeth : so that we ourselves glory in you in
the churches of God, for your patience and faith in all your persecutions
and tribulations that you endure.' Ezekiel can commend Daniel, his
contemporary, matching him with Noah and Job, for his power in
prayer ; and Peter highly praises Paul's epistles, though he had been
sharply reproved in one of them, Ezek. xiv. 1 4, 2 Peter iii., &c. Oh ! but
proud souls will be still a-casting disgrace and contempt upon those
excellencies in others that they want in themselves.
A proud cardinal, in Luther's time, said, Indeed, a reformation is
needful, and to be desired, but that Luther, a rascally friar, should be
the man should do it, is intolerable.^ Pride is like certain flies, called
cantharides, who light especially upon the fairest wheat and the most
blown roses.'
Though Licinius, who was joined with Galerius in the empire, was
so ignorant that he could not write his own name, yet as Eusebius re-
ports, he called the liberal arts a pubhc poison.'^
This age is full of such monsters that ^nvy every light that outshines
their own, and that throw dirt upon the graces and excellencies of others,
that themselves may only shine. Pride is notable both at subtraction
and at multiplication. A proud heart always prizes himself above the
market ; he reckons his own pence for pounds, and others' pounds for
pence ; he looks upon his own counters as gold, and upon others' gold as
counters. All pearls are counterfeit but what he wears.
' {» cxiyu *«) iv •raxxi : a little and a great way. The ancient clmrcli had her diptychs,
or public tables, wherein the persons most noted for piety were recorded. Plato called
Aristotle the intelligent reader, and Aristotle set up an altar in honour of Plato.
2 Attributed to Cardinal Cajetan. Cf. Sibbes, vol. vii. p. 464— G.
' Caesar Borgias, emulating and imitating Julius Caesar, did use to say, Aut Ccesar,
aut nullns ; but not long after he was slain in the kingdom of Navarre.
* As before : see Index, sub nomine.— G.
EpH. hi. 8.] KICHES OF CHRIST. 23
[15.] The fifteenth property of an humble soul is, he will rather hear
wrongs than revenge wrongs offered. The humble soul knows that
vengeance is the Lord's, and that he will repay, &c., Ps. xciv. 1 . The
humble soul loves not to take the sword in his own hand, E,om. xii. 19 ;
he knows the day is a-coming, wherein the Lord will give his enemies
two blows for one, and here he rests. An humble soul, when wrongs
are offered, is like a man with a sword in one hand and a salve in
the other ; could wound but will heal •} Ps. xxxv. 11-16, ' False wit-
nesses did rise up : they laid to my charge things that I knew not.
They rewarded me evil for good, to the spoiling of my souL But as for
me, when they were sick, my clothing was sackcloth : I humbled my
soul with fasting ; and my prayer returned into my own bosom. I be-
haved myself as though he had been my friend or brother : I bowed
down heavily, as one that mourneth for his mother,' &c. The Scripture
abounds in instances of this nature.
Dionysius having not very well used Plato at the court, when he was
gone, fearing lest he should write against him, he sent after him to
bid him not to write against him. Says he, * Tell Dionysius that I
have not so much leisure as to think of him.' So humble wronged souls
are not at leisure to think of the wrongs and injuries that others do
them. 2
Mr Foxe, that wrote the Book of Martyrs, would be sure to do him
a kindness that had done him an injury : so that it used to be a pro-
verb, ' If a man would have Mr Foxe do him a kindness, let him do him
an injury.' An humble soul is often in looking over the wrongs and
injuries that he has done to God, and the sweet and tender carriage of
God towards him notwithstanding those wrongs and injuries ; and this
wins him, and works him to be more willing and ready to bear wrongs,
and forgive wrongs, than to revenge any offered wrongs.
[16.] The sixteenth property of an humble soul is this. An humble
soul, though he he of never so rare abilities, yet he will not disdain to
he taught what he knows not, hy the meanest persons, Isa. xi. 6. A
child shall lead the humble soul in the way that is good ; he cares not
how mean and contemptible the person is, if a g\iide or an instructor
to him.
ApoUos, * an eloquent man, and mighty in the Scripture,' a master in
Israel, and yet sits by an Aquila, a tent-maker, and Priscilla his wife, to
be instructed by them. Acts xviii. 24-26.^ Sometimes the poorest and
the meanest Christian may, for counsel and comfort, be a god to an-
other, as Moses was to Aaron. As an humble soul knows that the stars
have their situation in heaven, though sometimes he sees them by their
reflection in a puddle, in the bottom of a well, or in a stinking ditch ;
so he knows that godly souls, though never so poor, low, and contempt-
ible, as to the things of this world, are fixed in heaven, in the region
above ; and therefore their poverty and meanness is no bar to hinder
him from learning of them, Eph. ii. 6.
' 1 may truly say of the humble soul what Tully said of Caesar, Nihil ohliyisci soles,
nisi injurias, that he forgot nothing but injuries. Augustus Ceesar, in whose time Christ
was born, bid Catullus, the railing poet, to supper, to shew that he had forgiven him.
[Rather Julius Caesar : Suetonius, Jul. 73. — G.]
2 Cf. Tyzetzes, Chil. v. 182-185.— G.
3 Vide Beza on the words. [Annot., as before. — G.]
24 THE UNSEARCHABLE [EPH. III. 8.
Though John was poor in the world, yet many humble souls did not
disdain, but rejoice in his ministry. Christ lived poor and died poor,
Mat. viii. 20. As he was born in another man's house, so he was buried
in another man's tomb. Austin observes, when Christ died he made no
will ; he had no crown-lands, only his coat was left, and that the sol-
diers parted among them ; and yet those that were meek and lowly in
heart counted it their heaven, their happiness, to be taught and instructed
by him.^
[17.] The seventeenth property of an humble soul is this : an Iiumhle
soul will bless God, and be thankful to God, as vjell under misery as
under mercy ; as well when God frowns as when he smiles ; as well
when God takes as when he gives ; as well under crosses and losses,
as under blessings and mercies:^ Job i. 21, ' The Lord gives and the
Lord takes, blessed be the name of the Lord.' He doth not cry out
upon the Sabeans and the Chaldeans, but he looks through all second-
ary causes, and sees the hand of God ; and then he lays his hand
upon his own heart, and sweetly sings it out, * The Lord gives, and
the Lord takes, blessed be the name of the Lord.' An humble
soul, in every condition, blesses God, as the apostle commands, in
the 1 Thes. v. 18, ' In every thing give thanks to God.' So 1 Cor. iv. 12,
* Being reviled, we bless ; being persecuted, we suffer.' The language
of an humble soul is. If it be thy will, saith an humble soul, I should
be in darkness, I will bless thee ; and if it be thy will I should be again
in light, I will bless thee ; if thou wilt comfort me, I wiU bless thee ;
and if thou wilt afflict me, I will bless thee ; if thou wilt make me poor,
I will bless thee ; if thou wilt make me rich, I will bless thee ; if thou
wilt give me the least mercy, I will bless thee ; if thou wilt give me no
mercy, I will bless thee. An humble soul is quick-sighted ; he sees the
rod in a Father's hand; he sees honey upon the top of every twig, and so
can bless God ; he sees sugar at the bottom of the bitterest cup that God
doth put into his hand ; he knows that God's house of correction is a
school of instruction ; and so he can sit down and bless when the rod
is upon his back. An humble soul knows that the design of God in all
is his instruction, his reformation, and his salvation.^
It was a sweet saying of holy Bradford, If the queen will give me
my life, I will thank her ; if she will banish me, I will thank her ; if
she will bum me, I will thank her ; if she will condemn me to perpe-
tual imprisonment, I will thank her.* Ay, this is the temper of an
humble heart. ^ An humble soul knows, that to bless God in prosperity
is the way to increase it ; and to bless God in adversity is the way to
remove it. An humble soul knows, that if he blesses God under mer-
cies, he hath paid his debt ; but if he blesses God under crosses, he
» On John xiv. 27.— G.
' Tullj calls gratitude Maximam, imo mafrem, omnium virtutum rdiquarum, the
greatest, yea, the mother of all virtues.
3 The Jews have a proverb, that we must leap up to mount Gerizim, which was a
mount of blessings ; but creep into mount Ebal, which was a mount of curses : to shew
that we must be ready to bless, but backward to curse. An humble soul can extract one
contrary out of another, honey out of the rock, gold out of iron, &c. A fflictions to humble
souls are the Lord's plough, the Lord's harrow, the Lord's flail, the Lord's drawing-plas-
ter, the Lord s pruning knife, the Lord's potion, the Lord's soap ; and therefore they can
sit down and bless the Lord, and kiss the rod.
< Foxe, sub nomine, and his own Letters. — G.
EpH. III. 8.] RICHES OF CHRIST. 25
hath made God a debtor. But oh the pride of men's hearts, when the
rod is upon their backs ! You have many professors that are seemingly
humble, while the sun shines, while God gives, and smiles, and strokes ;
but when his smiles are turned into frowns, when he strikes and lays
on, oh the murmurings ! the disputings ! the frettings ! and wranglings
of proud souls ! they always kick when God strikes.
[18.] The last property of an humble soul is this : an humble soul
will wisely and patiently bear reproof : Pro v. xxv. 12, 'As an ear-
ring of gold, and an ornament of fine gold, so is a wise reprover upon
an obedient ear.' A seasonable reproof falling upon an humble soul
hath a redoubled grace with it. It is an ear-ring of gold, and as an
ornament of fine gold, or as a diamond in a diadem.
An humble David can say, * Let the righteous smite me, it shall be
a kindness, and let him reprove me, it shall be an excellent oil, which
shall not break my head,' Ps. cxli. 5. David compares the faithful
reproof of the righteous, to the excellent oil that they used about their
heads. Some translate it, * Let it never cease from my head.' That is,
let me never want it, and so the original will bear too, I would never
want reproofs, whatsoever I want : ' But yet my prayer shall be in their
calamities.' I will requite their reproofs with my best prayers in the
day of their calamity, saith David. Whereas a proud heart will neither
pray for such nor with such as reprove them, but in their calamities
will most insult over them.^
Some translate it more emphatically : * The more they do, the more
I shall think myself bound unto them.' And this was Gerson's dispo-
sition,^ of whom it is recorded, that he rejoiced in nothing more than if
he were freely and friendly reproved by any : Pro v. ix. 8, 9, ' Rebuke
a wise man, and he will love thee ; give instruction to a wise man, and
he will be yet wiser.' Prov. xix. 25, * Reprove one that hath under-
standing, and he will understand knowledge.' You know how sweetly
David carries it towards Abigail, 1 Sam. xxv. 32, 33 ; she wisely meets
him, and puts him in mind of what he was going about, and he falls
a-blessing of her presently : * Blessed be the Lord God of Israel, which
sent thee this day to meet me, and blessed be thy advice, and blessed
be thou which hast kept me this day from coming to shed blood.' I
was resolved in my passion, and in the heat of my spirit, that I would
not leave a man alive, but blessed be God, and blessed be thy counsel !
An humble soul can sit down and bless God under reproofs. An humble
soul is like the Scythian king, that went naked in the snow, and when
Alexander wondered how he could endure it, he answered, ' I am not
ashamed, for I am all forehead.' An humble soul is all forehead, able
to bear reproofs with much wisdom and patience. Oh ! but a proud
heart cannot bear reproofs, he scorns the reprover and his reproofs too.^
* ^I^N") ^3"*'?J<. Oil is here metaphorically taken for words of reproof, which may be
said figuratively to break the head. Vide Job x. 2.
2 In vit. Jo. Gerson. So Alypius loved Austin for reproving him [Confessions, b. vi.,
vii. 12.— G.] So did David Nathan, 1 Kings i. ; 2 Sam. xii. 12, 13, and xxiv. 13, 14.
That is a choice and tender spirit that can meekly and humbly embrace reproofs, and bless
God for reproofs.
3 Manasseh, king of Judah, being reproved by the aged princely prophet Isaiah, caused
him, near to the fountain of Siloa, to be sawn in sunder with a wooden saw, in the
eightieth year of his age ; for which cruel act, amongst other of his sins, lie was sorely
26 THE UNSEARCHABLE [EPH. III. 8.
Prov. XV. 12, 'A scorner loveth not one that reproveth him, neither
will he go unto the wise.' Amos v. 10, ' They hate him that reproveth
in the gate ;' as Ahab did good Micaiah, and John Baptist did Herod,
and our Saviour the Pharisees,^ Luke xvi. 13. Christ being to deal with
the covetous Scribes and Pharisees, he lays the law home, and tells them
plainly that they could not serve God and mammon. Here Christ
strikes at their right eye ; but how do they hear this ? Mark in the
14th verse, ' The Pharisees also, who were covetous, heard all these
things, and they derided him.' The Pharisees did not simply laugh at
Christ, but gave also external signs of scorn in their countenance and
gestures. They blew their nose at him, for that is the meaning of the
original word.^ By their gestures they demonstrated their horrid derid-
ing of him ; they fleared and jeered, when they should have feared and
trembled at the wrath to come : Isa. xxviii. 1 0, ' For precept must be
upon precept, precept upon precept ; line upon line, line upon line ;
here a little, and there a little.' One observes, that that was a scoff
put upon the prophet, and is as if they should say, Here is nothing
but precept upon precept, line upon line. And, indeed, the very sound
of the words in the original carries a taunt, zau le zau, kau lakau, as
scornful people, by the tone of their voice and rhyming words, scorn at
such as they despise. Pride and passion, and other vices, in these days
go armed ; touch them never so gently, yet, like the nettle, they will
sting you ; and if you deal with them, roimdly, roughly, cuttingly, as
the apostle speaks, they will swagger with you, as the Hebrew did with
Moses : 'Who made thee a judge over us?' Exod. ii. 13, 14. And
thus much for the properties of an humble soul.
III. I come now to the next thing, and that is, to shew you the
reasons why the best men are the most humble men,
[1.] First, Because they see themselves the greatest debtors to God for
tvhat they do enjoy.
There is no man on earth that sees himself such a debtor to God as
the humble man. Every smile makes him a debtor to God, and every
good word from heaven makes him a debtor to God. He looks upon
all his temporals, as health, wealth, wife, child, friend, &c., and sees
himself deeply indebted for all. He looks upon his spiritual mercies,
and sees himself a great debtor to God for them ; he looks upon his
graces, and sees himself a debtor for them ; he looks upon his experi-
ences, and sees himself a debtor for them ; he looks upon all his pri-
vileges, and sees himself a debtor for them ; he looks upon his in-comes,
and sees himself a debtor for them.^ The more mercy he hath received,
the more he looks upon himself indebted and obliged to pay duty and
tribute to God ; as you may see in Ps. cxvi. 6, 7, 8, 12, 13, 14 verses
compared. In the 6th, 7th, 8th verses, he tells you of the mercies he
punished by God, 2 Chron. xxxiii. 11. So Cambyses, king of Persia, hated Praxaspes,
one of his nobles that was familiar with him, for reproving his drunkenness.
^ The meaning is plain, though the sentence is inaccurate. — Ed.
2 They blowed their nose at him, manifesting thereby their scorning at what he said.
3 When a knight died at Rome that was much in debt, Augustus the emperor sent to
buy his bed, conceiving there must needs be some extraordinary virtue in it, if he that
was so much in debt could take any rest upon it. An humble soul sees himself so much
in debt for mercies in hand, and mercies in hope, that he cannot sleep without blessing
and admiring of God.
EpH. III. 8.] EICHES OF CHRIST. 27
had received from God, and in the 12th and ISth verses, says he, * What
shall I render to the Lord for all his benefits towards me ?' I see my-
self, saith he, wonderfully indebted ; well, what then ? why, ' I will take
the cup of salvation, and call upon the name of the Lord. I will pay
my vows unto the Lord, in the presence of all his people.' The same
you have in the 16th, l7th, and ISth verses of the same psalm.
So David, Ps. ciii. 1-4, casts his eyes upon his temporal and his
spiritual mercies, and then calls upon his soul : ' O my soul, bless the
Lord ; and all that is within me, bless his holy name. Bless the Lord,
O my soul, and forget not all his benefits : who forgiveth all thine
iniquities ; who healeth all thy diseases,' &c. An humble soul knows,
that it is a strange folly to be proud of being more in debt than another.
It is true, saith he, I have this and that mercy in possession, and such
and such mercies in reversion ; but by all, I am the more a debtor to
God.^
Caesar admired at that mad soldier, who was very much in debt and
yet slept so quietly. So does an humble soul wonder and admire, to see
men that are so much indebted to God for mercies, as many are, and
yet sleep so quietly, and be so mindless and careless in blessing and
praising of God. There is nothing, saith one, that endures so small a
time, as the memory of mercies received ; and the more great they are,
the more commonly they are recompensed with ingratitude.
[2.] Secondly, It is because in this life they have hut a taste of God.
In the 1 Pet. ii. 2, 3, ' As new-born babes, desire the sincere milk of
the word, that ye may grow thereby ; if so be ye have tasted that the
Lord is gracious.' The best men on this side heaven have but a taste ;
he is but in a tasting, desiring, hungering, thirsting, and growing condi-
tion : Job xxvi. 14, 'These are part of his ways, but how little a por-
tion is heard of him !' So in 1 Cor. xiii. 9, 10, 12, ' We know but in
part, and we prophesy but in part ; now we see through a glass darkly,
but then face to face.' The Lord gives out but little of himself here,
we have but a taste of divine sweetness here, we see but the back-parts
of God, the day is not far off when we shall see his face. The best of
Christ is behind, as the sweetest honey lies in the bottom. Our greatest
knowledge here is to know that we know nothing.
The Kabbins in their comments upon Scripture, when they meet with
hard knots that they cannot explicate, they salve all with this, Elias
cum venerit solvet omnia, ' When Elias comes, he will resolve all
things.' The best men are in the dark, and will be in the dark, till the
Lord comes to shine forth upon them in more grace and glory. The
best men on this side heaven are narrow vessels : they are able to receive
and take in but little of God. The best men are so full of the world,
and the vanities thereof, that they are able to take in but little of God.
Here God gives his people some tastes, that they may not faint ; and he
gives them but a taste, that they may long to be at home, that they
may keep humble, that they may sit loose from things below, that they
may not break and despise bruised reeds, and that heaven may. be the
more sweet to them at last, &c.
^ I have read of a stork that cast a pearl into the bosom of a maid, which had healed
her of a wound. So humble souls cast the pearl of praise into the bosom of God for all
his favours towards them. — Guc. Hist., lib, iv. [Guicciardini.— G.]
28 THE UNSEAKCHABLE [EpH. Ill 8.
[3.] A third reason why the best men are the most humble, and
that is, because the best men dwell more %ijpon their worser part, their
ignoble part, than they do upon their noble part, their better part.
In Isa. vi. 5, M am a man of unclean lips,' saith that humble soul.
So humble Job cries out of the iniquity of his youth ; and says he,
' Once have I spoken foolishly, yea, twice, but I will do so no more,'
Job xiii. 26, xl. 15. Humble David, Ps. li. 3, sighs it out, 'My sin is
ever before me.' So humble Paul, Eom. vii. 22, 23, complains, that he
' hath a law in his members warring against the law of his mind, and
leading him captive to the law of sin ;' and that, ' when he would do
good, evil was present with him.' An humble soul sees that he can
stay no more from sin than the heart can from panting, and the pulse
from beating; he sees his heart and life to be fuller of sin, than the
firmament is of stars ; and this keeps him low.^ He sees that sin is so
bred in the bone, that till his bones, as Joseph's, be carried out of the
Egypt of this world, it will not out. He every day finds that these
Jebusites and Canaanites be as thorns in his eyes, and as goads in
his sides. He finds sin an ill inmate, that will not out, till the house
fall on the head of it; as the fretting leprosy, in the walls of the house,
would not out till the house itself was demohshed.^ Though sin and
grace were never born together, and though they shall not die together ;
yet while the believer lives, these two must live together ; and this
keeps them humble.
As the peacock, looking upon his black feet, lets fall his plumes, so
the poor soul, when he looks upon his black feet, the vanity of his
mind, the body of sin that is in him, his proud spirit falls low.
Epaminondas, an Athenian captain, being asked why he was so sad
the day after a great victory, answered, * Yesterday I was tickled with
much vain-glory, therefore I correct myself for it to-day.'^ That is the
temper of an humble soul. It is very observable, that the saints are
pressed to take notice of their better part : Cant. i. 15, ' Behold thou
art fair my love, behold thou art fair.' And so, chap. iv. 1, ' Behold
thou art fair, behold thou art fair.'* God hath much ado to get a
gracious heart to mind his spiritual beauty; to take notice of the inward
excellency that he hath wrought in it. Though ' the king's daughter
be all glorious within,' yet God hath much ado to bring her to see and
take notice of her inward beauty and glory. The humble soul is more
set to eye and dwell upon its deformity, than it is upon that beauty
and glory that God hath stamped upon it. And this makes the man
little and low in his own eyes.
[4.] Fourthly, Because they have the clearest sight and vision of
God, and have the nearest and highest comTnunion with God. None
on earth are so near to God, and so high in their communion with God,
as humble souls. And as they have the clearest visions of God, so
those actions of God give them the fullest sight and knowledge of their
own sinfulness and nothingness. So in Job xlii. 5, 6, ' I have heard of
* Teneo'in memoria, scribo in charta, sed non habeo in vita. — Augustine.
'As Hagar would dwell with Sarah till she beat her out of doors, so will sin dwell
with grace till death beat it out of doors. 3 Plutarch : Epam. — G.
* This duplication, as well as the ecc*'-, is full of attention and admiration, and Christ
by praising perfects his own work ; for locutio verbi infusio doni, to call her fair is to
make her so, &c.
EpH. III. 8.] RICHES OF CHRIST. 29
thee by the hearing of the ear, but now mine eye hath seen thee, I
abhor myself in dust and ashes." Isa. vi. 1, 5, In a vision the Lord
discovers his glory to the prophet, then verse 5, * Woe is me !' saith he,
* for I am undone -' or ' I am cut off,' why ? Because ' I am a man of
unclean lips ; and have seen the King, the Lord of hosts.' ^ Oh, the
vision that I have had of the glory of God hath given me such a clear
and full sight of my own vileness and baseness, that I cannot but loathe
and abhor myself When Abraham draws near to God, then he accounts
himself but dust and ashes. Gen. xviii. 26, 27. The angels that are
near God, that stand before him, they cover their faces with two wings,
as with a double scarf, in the 6th of Isaiah ver. 2.
[5.] The fifth and last reason why those are most humble that are
most holy is, because they maintain in themselves a holy fear of sin-
' And the more this holy fear of falling is maintained, the more the
soul is humbled. Pro v. xiv. 16, ' A wise man feareth, and departeth
from evil;' and chap, xxviii. 14, 'Happy is the man that feareth always:
but he that hardeneth his heart shall fall into mischief And this
keeps the holy soul humble.
1 have known a good old man, saith Bernard, who when he had heard
of any that had committed some notorious offence, was wont to say
with himself, Ille hodie, et ego eras, he fell to-day, so may I to-morrow.
Now, the reason why humble souls do keep up in themselves a holy
fear of falling, is because this is the best to keep them from falling.
Job fears and conquers on the dunghill ; Adam presumes, and falls in
, paradise; Nehemiah fears, and stands, Neh. v. 15 ; Peter presumes,
and falls, Mat. xxvi. 69, seq. ; Mr Sanders the martyr, in Queen Mary's
days, fears and stands ; Dr Pendleton presumes, and falls from a pro-
fessor to be a papist.'
When Agamemnon said. What should the conqueror fear ? Casander
presently answered, Quod nihil timet, He should fear this most of all,
that he fears not at all.
And so I have done with the reasons of the point. I shall now come to
IV. The uses of it : and the first is this.
[l.J Is it so, that the most holy souls are the most humble souls?
Then this shews you, that the number of holy souls is very few. Oh,
how few be there that are low in their own eyes! The number of souls
that are high in the esteem of God, and low in their own esteem, are
very few. Oh, the pride of England ! Oh, the pride of London !
Pride in these days has got a whore's forehead ; yet pride cannot climb
so high but justice will sit above her.
Bernard saith, that pride is the rich man's cousin. I may add, and
the poor man's cousin, and the profane man's cousin, and the civil
man's cousin, and the formal man's cousin, and the hypocrite's cousin ;
yea, all men's cousin ; and it will first or last cast down and cast out all
the Lucifers and Adams in the world.*
* DXlOX, from DKJ3, which signifies to reject, to despise, to cast off, to contemn.
2 As one fire, so one fear drives out another. As the sunshine puts out fire, so doth
the fear of God the fire of hists. ^ Clarke, as before. — G.
* A proud heart resists, and is resisted ; this is duro durum, flint to flint, fire to fire,
yet down he must.
30 THE UNSEARCHABLE [EPH. III. 8.
[2.] Secondly, As you would approve yourselves to he high in the
account of God, as you would approve yourselves to be not only good,
but eminently good, keep humble. Since England was England, since
the gospel shined amongst us, there was never such reason to press this
duty of humility, as in these days of pride wherein we live ; and there-
fore I shall endeavour these two things :
First, To lay down some motives that may work you to be humble.
Secondly, To propound some directions that may further you in this
work.
First, For the motives, Consider,
(1.) First, How God singles out humble souls from all others, to
pour out most of the oil of grace into their hearts.
No vessels that God delights to fill, like broken vessels, like contrite
spirits: James iv. 6, 'He resists the proud, and gives grace to the
humble.' The Greek word signifies, to set himself in battle array.
God takes the wind and hill of a proud soul, but he gives grace to the
humble. The silver dews flow down from the mountains to the lowest
valleys. Abraham was but dust and ashes in his own eyes ; ay, but
saith God, ' Shall I hide from Abraham the thing that I will do V Gen.
xviii. 17. No ; I will not. An humble soul shall be both of God's
court and his counsel too. Humble Jacob, that was in his own eyes
less than the least of all mercies, Gen. xxxii. 10, what a glorious vision
had he of God, when the ground was his bed, and the stone his pillow,
and the hedges his curtains, and the heavens his canopy ; then he saw
angels ascend and descend. Gen. xxviii. An humble soul that lies low,
oh what sights of God hath he ! What glory doth he behold, when the
proud soul sees nothing ! God pours in grace to the humble, as men
pour in liquor into an empty vessel. He does not drop in grace into
an humble heart, but he pours it in.^
The altar under the law was hollow, to receive the fire, the wood,
and the sacrifice ; so the hearts of men, under the gospel, must be
humble, empty of all spiritual pride and self-conceitedness, that so they
may receive the fire of the Spirit, and Jesus Christ, who offered himself
for a sacrifice for our sins.
Humility is both a grace, and a vessel to receive grace. There is
none that sees so much need of grace as humble souls. There is none
prizes grace like humble souls. There is none improves grace like
humble souls. Therefore God singles out the humble soul to fill him
to the brim with grace, when the proud is sent empty away.
(2.) A second motive is, of all garments humility doth best become
Christians, and most adorn their prof ession.
Faith is the champion of grace, and love the nurse, but humility the
beauty of grace : 1 Peter v. 5, ' Be clothed with humility.' The Greek
word iy^oiM^Mdaak imports, that humility is the ribbon or string that ties
together all those precious pearls, the rest of the graces. If this strino-
break, they are all scattered.
The Greek word that is rendered clothed, comes of another Greek
word ■/.oiJ.Zog, that signifies to knit, and tie knots, as delicate and curious
women used to do, of ribbons, to adorn their heads and bodies, as if
^ He that is in the low pits and caves of the earth sees the stars in the firmament, when
they who are upon the tops of the mountains discern them not.
EpH. III. 8.] KICHES OF CHRIST. 31
humility were the knot of every virtue, the grace of every grace.
Chrysostom calls humility the root, mother, nurse, foundation, and
band of all virtue.' Basil calls it ' the storehouse and treasury of all
good.' For what is the scandal and reproach of religion at this day?
Nothing more than the pride of professors. Is not this the language of
most ? They are great professors. Oh but very proud ! They are great
hearers, they will run from sermon to sermon, and cry up this man, and
cry up that man, Oh but proud ! They are great talkers. Oh but as proud
as the devil ! &c. Oh that you would take the counsel of the apostle,
' Be clothed with humility' ; and that Col. iii. 12, * Put on therefore, as
the elect of God, holy and beloved, bowels of mercy, kindness, humble-
ness of mind, meekness, longsuflfering.' No robes to these.^
(3.) The third motive is this, humility is a loadstone that draws
both the heart of God and man to it.
In Isa. Ivii. 15, ' Thus saith the high and lofty One, that inhabiteth
eternity, whose name is holy ; I dwell in the high and holy place, with
him also that is of a contrite and humble spirit.' The Lord singles out
the humble soul of all others, to make him an habitation for himself
Here is a wonder ! God is on high ; and yet the higher a man lifts up
himself, the farther he is from God ; and the lower a man humbles
himself, the nearer he is to God. Of all souls, God delights most to
dwell with the humble, for they do most prize and best improve his
precious presence.
In Prov. xxix. 23, * A man's pride shall bring him low, but honour
shall uphold the humble in spirit. Prov. xxii. 4, * By humility and the
fear of the Lord are riches and honour,' &c. The Hebrew is, ' The heel
of humility.' Riches and honour follow humility at the very heels.
One of the ancients used to say that humility is the first, second, and
third grace of a Christian.^ Humility is a very drawing grace ; it draws
men to think well and speak well of Christ, the gospel, and the people
of God ; it makes the very world to say. Ay, these are Christians
indeed ; they are fuU of light, and yet full of lowliness ; they are high
in worth, and yet humble in heart. Oh, these are the crown and the
glory of religion.'
An humble soul is like the violet, that by its fragrant smell draws
the eye and the hearts of others to him. Mat. xviii. 4, * They are the
greatest in the kingdom of heaven.' He that is least in his own account
is always greatest in God's, and in good men's account.
(4.) The fourth motive is this, consider all the world cannot keep
him up, that doth not keep down his own spirit.
One asked a philosopher, what God was a-doing 1 He answered,
* That his whole work was to lift up the humble, and to cast down the
proud.'* That man cannot possibly be kept up, whose spirit is not kept
down, as you may clearly see in Pharaoh, Haman, Herod, and Nebuchad-
nezzar ; all the world could not keep them up, because their spirit was
not kept down.
' It is reported of the crystal, that it hath such a virtue in it, that the very touching
of it quickens other stones, and puts a lustre and beauty upon them. So does humility
put a lustre upon every grace.
^ Augustine. Cf. our Index under IlumiUty for other references. — G,
' Vis magnus esse ? incipe ah imo, wilt thou be great ? begin from below, saith the father.
* Totam ipsius oceupationem esse in elevatione humilium, et superborum dcjectione.
32 THE UNSEARCHABLE [EPH. III. 8.
Prov. xxix. 27, ' A man's pride shall bring him low ;' for it sets God
against him, and angels against him, and men against him ; yea, even
those that are as proud as himself. It is very observable, that whereas
one drunkard loves another, one swearer loves another, and one thief
loves another, and one unclean person loves another, &c., yet one proud
person cannot endure another, but seeks to undermine him, that he
alone may bear the bell, and carry the commendations, the praise, the
promotion. It is storied of the Romans, that were the proudest people
on the earth, that they reckoned it as a parcel of their praise, that they
brought down the proud. All the world, sirs, will not keep up those
persons that do not keep down their spirits.^
Proud Valerian, the Roman emperor, fell from being an emperor to
be a footstool to Sapor, king of Persia, as oft as he took horse.
Henry the Fourth, emperor, in sixty-two battles, had generally the
better, and yet was deposed, and driven to that misery, that he desired
only a clerkship in a house at Spira, that himself had built. And oh !
that professors would think of this in these days in which we live. All
the world shall not keep up those which do not keep down their own
spirits. The very design of God is to stain the pride of all glory, and
to bring into contempt the honourable of the earth. Therefore now if
men in our days shall grow proud and high, under mercies and divine
appearances, justice will be above them, and turn their glory into shame,
and lay their honour in the dust. If your blood rises with your out-
ward good, you will certainly fall, and great will be your fall.
(5.) The fifth consideration to provoke us to be humble is this : let us
have always our eye fixed upon the example of Jesus Christ, and his
humble and lowly carmage.
Christ by his example labours to provoke his disciples to keep humble,
and to walk lowly: in John xiii. 4, 5, 12, 13, 14, 15 verses compared.
He rises and washes his disciples' feet, &c., and mark what he aims at
in that carriage of his, verse 12-14 : 'Know ye what I have done unto
you,' saith he ; * Ye call me Master and Lord, and ye say well, for so I
am ; if I then, your Lord and Master, have washed your feet, ye also
ought to wash one another's feet ; for I have given you an example,
that you should do as I have done to you.' I have given you an ex-
ample, saith Christ, and I would have you to imitate my example.
Example is the most powerful rhetoric ; the highest and noblest example
should be very quickening and provoking. Oh ! here you have the
greatest, the noblest example of humility, that was ever read or heard
of. Upon consideration of this great and eminent example of Christ's
humility, Guericus, a good man, cried out. Thou hast overcome me, O
Lord ! thou hast overcome my pride. This example of thine hath mas-
tered me. Oh that we could say with this good man, Thou hast over-
come, Lord ! thou hast overcome our proud hearts, by this example
thou hast overmastered our lofty spirits.
This example of Christ's humility you have further set forth, Philip,
ii. 6-8, 'Who being in the form of God,' that is, in the nature and
essence of God, being very God, clothed with divine glory and majesty
as God, ' thought it no robbery/ it being his right by nature, ' to be
^ Dionysius, a proud king of Sicily, foil from a king to a schoolmaster. History is full
of such instances.
EpH. III. 8.] RICHES OF CHRIST. 33
equal with God/ The Greek words that are rendered, ' he thought it
DO robbery/ do import, he made it not a matter of triumph or ostentar-
tion to be equal with God, it being his right by nature, and therefore
the challenging of it could be no usurpation of another's right, of
taking to himself that which was not his own. 'He thought it no rob-
bery to be equal with God/ The Greek is equals, that is, every way,
equal, not a secondary and inferior God, as the Arians would have
him. ' But made himself of no reputation,' verse 7. The Greek is
* emptied himself,' that is, he suspended and laid aside his glory and
majesty, or dis-robed himself of his glory and dignity, and became a
sinner, both by imputation and by reputation, for our sakes.
And verse 8, ' he humbled himself This Sun of righteousness went
ten degrees back in the dial of his Father, that he might come to us
with healing under his wings. * And became obedient unto death, even
the death of the cross.' In these words there is a kind of gradation ;
for it is more to become obedient than to humble himself ; and more to
yield unto death than to become obedient ; and yet more to be crucified
than simply to die ; for it was to submit himself to a most painful,
ignominious, and cursed death. * He became obedient.' That is, saith
Beza, ' to his dying day,' his whole life being nothing but a con-
tinual death. ^
I have read of an earl called Eleazarus, that being given to immo-
derate anger, was cured of that disordered affection by studying of
Christ and his patience ; he still dwelt upon the meditation of Christ
and his patience, till he found his heart transformed into the simili-
tude of Jesus Christ. And oh ! that you would never leave pondering
upon that glorious example of Christ's humility, till your hearts be
made humble, like the heart of Christ. Oh ! that that sweet word of
Christ, Mat. xi. 29, might stick upon all your hearts, 'Take my yoke
upon you, and learn of me ; for I am meek and lowly, and you shall find
rest to your souls.'
Bonaventure engraved this sweet saying of our Lord, * Learn of me,
for I am meek and lowly in heart,' in his study ; and oh that this saying
was engraven upon all your foreheads, upon all your hearts ! Oh that
it was engraven upon the dishes you eat in, the cups you drink in, the
seats you sit on, the beds you lie on, &c.''
Jerome having read the religious life and death of flilarion, folding
up the book, said, Well ! Hilarion shall be the champion whom I will
imitate. Oh ! when you look upon this glorious example of Christ,
say, The Lord Jesus his example shall be that that my soul shall
imitate.
(6.) Sixthly, consider Humility will free a man from perturbations
and distempers.
When there are never such great storms without, humility will cause
a calm within. There are a great many storms abroad, and there is
nothing will put the soul into a quiet condition but humility. An
humble soul saith, Who am I, that I may not be despised ? Who am I,
* Annot. in loco, as before. — G-
* It was a good law that the Ephesians made, that men should propound to themselves
the best patterns, and ever bear in mind some eminent man.
VOL. III. G
34 THE UNSEARCHABLE [EPH. III. 8.
that I may not be reproached, abused, slighted, neglected? That
which will break a proud man's heart, will not so much as break an
humble man's sleep. In the midst of a storm, an humble soul is still
in a calm. When proud hearts are at their wit's ends, stamping,
swearing, and swaggering at God, and man, and providence, an humble
soul is quiet and still, like a ship in a harbour. Shimei, 2 Sam. xvi.
6, 13, comes railing and cursing of David, and calls him a bloody man,
and a man of Belial, that is, a runnagado, one who being desperately
wicked had shaken off the yoke of government, and would be under no
law. So the Hebrew word Jagnat, signifies men without yoke, or lawless.
Therefore the Septuagint commonly translate it 'ragavo/^oj, altogether
irregular. It signifies most flagitious men, and notorious and des-
perately wicked, stigmatized villains, even incarnate devils ; and yet
David holds his peace, though provoked by his mighty men to revenge
himself Oh ! how would this cursing and railing have madded and
broken many a proud man's heart ; and yet it stirs not David.
Fulgentius, after he was extremely persecuted, he had an advantage
to seek revenge, but he would not; for, saith he, plura pro Christo
toleranda, we must suffer more for Christ than so. What though I am
thus and thus wronged? What though I have an opportunity for
revenge ? yet I must suffer more than so for Christ, says the humble
soul. An humble soul, when wrongs are offered him, is like a man
with a sword in one hand and salve in another ; he could kill but will
cure.
One wondering at the patience and humble carriage of Socrates,
towards one that reviled him, Socrates said. If we should meet one
whose body were more unsound than ours, should we be angry with him,
and not rather pity him ? Why then should we not do the like to
him whose soul is more diseased than ours ? An humble soul, when
he meets with this and that wrong from men, he knows that their
souls are diseased, and that rather moves him to pity than to revenge
wrongs offered. A proud heart swells and grows big, when in the least
wronged, and is ready to call for fire from heaven, and to take any
opportunity for revenge of wrongs offered. No man so abused as I, no
man thus styled as I, says the proud soul. Oh, but an humble soul in
patience possesses himself in all trials and storms.
Gallasius observes upon Exod. xxii. 28, the patience and humble car-
riage of those three emperors, Theodosius,Honorius, and Arcadius, towards
those that spake evil of them ; they would have them subject to no pun-
ishment ; for they said. If it come from lightness of spirit, it is to be con-
temned; if from madness, it is worthy of pity ; if from injury, it is to
be forgiven ; for injuries and wrongs are to be pardoned.^ And this is
the true temper of an humble soul, and by this he enjoys peace and
quiet in the midst of all earthquakes and heartquakes.
(7.) The seventh consideration is this, consider humility exalteth.
He that is most humble, is and shall be most exalted and most
honoured. No way to be high, like this of being low. Moses was the
meekest man on earth, and God made him the honourablest, calling of
him up unto himself into the mount, making known his glory to him,
and making of him the leader of his people Israel. Gideon was very
' Willet on Exodus xxviii. Qu. 51. [1618, folio.— G.]
EpH. hi. 8.] RICHES OF CHRIST. 85
little in his own eyes ; he was the least of his father's house in his own
apprehension, and God exalts him, making him the deliverer of his
Israel.
It was a good saying of one, Wilt thou be great ? begin from below.
As the roots of the tree descend, so the branches ascend. The lower
any man is in this sense, the higher shall that man be raised. Mat.
xxiii. 12, 'And whosoever shall exalt himself shall be abased ; and he
that shall humble himself shall be exalted.' God, that is wisdom itself,
hath said it, and he will make it good, though thou seest no ways how
it should be made good. The lowest valleys have the blessing of
fruitfulness, while the high mountains are barren ; Prov. xviii. 12,
' Before destruction, the heart of man is lofty, and before honour is
humility.'
David came not to the kingdom till he could truly say, ' Lord, my
heart is not haughty, nor mine eyes lifted up,' Ps. cxxxi. ], 2. Abigail
was not made David's wife till she thought it honour enough to wash
the feet of the meanest of David's servants, 1 Sam. xxv. Moses must
be forty years a stranger in Midian, before he became king in Jeshurun ;
he must be struck sick to death in the inn, before he goes to Pharaoh
on that noble embassage.
It was a sweet observation of Luther, ' That for the most part when
God set him upon any special service for the good of the church, he was
brought low by some^fit of sickness or other .'^ Surely, as the lower the
ebb, the higher the tide; so the lower any descend in humility, the
higher they shall ascend in honour and glory. The lower this founda-
tion of humility is laid, the higher shall the roof of honour be overlaid.
If you would turn spiritual purchasers of honour, or of whatsoever else
is good, no way like this of humility. We live in times wherein men
labour to purchase honour ; some by their money, others by their
friends ; others by making themselves slaves to the lusts of men; others
by being prodigal of their blood, and many by giving themselves up to
all manner of baseness and wickedness, whereby their carnal ends may
be attained, and themselves exalted ; but these men and their honour
will quickly be laid in the dust. Oh ! but the readiest, the surest, the
safest, the sweetest way to attain to true honour, is to be humble, to
lie low. Humility makes a man precious in the eye of God. He that
is little in his own account, is great in God's esteem.^
(8.) The eighth and last consideration that I shall propound is this,
consider humility keeps the soul free from many darts of Satan's
casting, and snares of his spreading.
As you may see in the three children in Daniel, and in those worthies
in the 1 1 th of the Hebrews, * of whom this world was not worthy.' As
the lowest shrubs are freed from many violent gusts and blasts of
wind, which shake and rend the tallest cedars ; so the humble soul is
free from a world of temptations, that proud and lofty souls are shaken
and torn in pieces with. The devil hath least power to fasten a temp-
tation upon an humble soul. He that hath a gracious measure of
humility, is neither affected with Satan's proffers, nor terrified with
1 In ' Table Talk,' as before, often.— G.
2 Qui parvus est in reputatione propria, magnus est in reputatione divina. — Gregory [of
Nyssa. — G.]
36 THE UNSEARCHABLE [EPH. III. 8.
Satau's threateDings. The golden chain does not allure him, nor the
iron chain does not daunt him.
I have read of one who, seeing in a vision many snares of Satan
spread upon the earth, he sat down and mourned, and said with him-
self, ' Who shall pass through these V whereunto he heard a voice
answering, ' Humility shall pass through them.' A proud heart is as
easily conquered as tempted, vanquished as assaulted. But the hum-
ble soul, when tempted, says with that worthy convert, ' I am not the
man that 1 was.'* There was a time when my heart was proud and
lifted up, and then thou couldst no sooner knock but I opened ; no
sooner call but I answered ; no sooner tempt but I did assent. Oh !
but now the Lord taught me to be humble ; I can resist, though I can-
not dispute ; I can fight, but not yield.
Mistress Katherine Bretterge, an humble precious soul, being once
in a great conflict with Satan, said thus to him, * Satan, reason not with
me, I am but a weak woman ; if thou hast anything to say, say it to
my Christ; he is my advocate, my strength, and my redeemer, and he
shall plead for me.^ An humble soul is good at turning Satan over to
the Lord Jesus, and this increases Satan's hell. It is reported of Satan,
that he should say thus of a learned man, Tu me semper vincis, thou
dost always overcome me ; when I would throw thee down, thou liftest
up thyself in assurance of faith ; and when I would exalt and promote
thee, thou keepest thyself in humility ; and so thou art too hard for me.
The only way to avoid cannon-shot, as they say, is to fall down flat ; no
such way to be freed from temptations as to keep low.
And so I have done with the first head ; namely, the motives that
should move and provoke us to keep humble, to be base, to be nothing
in our own eyes.
I shall now come to some helps and directions that may be useful
to keep us humble and low in our own eyes. And the first is this :
[1.] Divell m^uch upon the greatness of God's mercy and goodness
to you.
Nothing humbles and breaks the heart of a sinner like mercy and
love. Souls that converse much with sin and wrath may be much ter-
rified ; but souls that converse much with grace and mercy will be
much humbled. Luke vii., the Lord Jesus shews mercy to that noto-
rious sinner, and then she falls down at his feet, and loves much and
weeps much, &c.^ In the 1 Chron. xvii., it was in the heart of David
to build God a house. God would not have him to do it, yet the mes-
senger must tell David that God would build him a house, and estab-
lish his Son upon the throne for ever. Look into the 1 5th, 16th, and 1 7th
verses, and there you shall find that David lets fall such an humble
speech, which he never did before that God had sent him that message
of advancement. ' And David the king came, and sat before the Lord,
and said, Who am I, O Lord God ? and what is mine house, that thou
hast brought me hitherto ? And yet this was a small thing in thine
eyes, O God ; for thou hast also spoken of thy servant's house for
^ Quis pertransiei ista ? The answer was, HumilUas pertransiet. . . . Effo non sum
^90- ^ As before : see our Index under Bretterge.— G.
3 It is said of Adam, that he turned his face to the garden of Eden, and wept sore.
[Query, by the Rabbins? or is it a tacit allusion to Milton's description? Par. Lost
b. xii. 645 G.] '
EpH. Ill 8.] RICHES OF CHRIST. 37
a great while to come,' &c., 2 Sam. vii. 18, 19. And this sweetly and
kindly melts him, and humbles him, before the Lord. Oh, if ever you
would have your souls kept low, dwell upon the free grace and love of
God to you in Christ.^ Dwell upon the firstness of his love, dwell upon
the freeness of his love, the greatness of his love, the fulness of his love,
the unchangeableness of his love, the everlastingness of his love, and
the activity of his love. If this do not humble thee, there is nothing
on earth will do it. Dwell upon what God hath undertaken for you.
Dwell upon the choice and worthy gifts that he has bestowed on you ;
and dwell upon that glory and happiness that he has prepared for you,
and then be proud if you can.
[2.] Secondly, Keep faith in continual exercise, upon Christ as
crucified, and upon Christ as glorified.
There are two special sights of Christ, that tend much to humble and
abase a soul.
The one is a sight of Christ in his misery, in the 12th of Zech.
ver. 10.
And the other is a sight of Christ in his glory (Rev. i. 7, Isa. vi. 1,
3, 5, compared). It is dangerous to be more notion than motion ; to
have faith in the head and none in the heart ; to have an idle and not
an active faith. It is not enough for you to have faith, but you must
look to the acting of your faith, upon Christ as crucified, and upon Christ
as glorified. Souls much in this will be very little and low in their
own eyes. The great reason why the soul is no more humble is because
faith is no more active.^
[3.] Thirdly, Study your own natures more, and whatever evil you
behold in other mens 'practices, labour to see the same in your own
nature.
There is the seed of all sins, of the vilest and worst of sins, in the best
of men. When thou seest another drunk, thou mayest see the seed of
that sin in thy own nature. When thou seest another unclean, the
seeds of uncleanness thou mayest see in thy own nature. And in that
thou dost not act uncleanness as others, it arises not from the goodness
of thy nature, but from the riches of God's grace.^ Remember this,
there is not a worse nature in hell than that that is in thee, and it
would discover itself accordingly ; if the Lord did not restrain it, it
would carry thee to those horrid acts that are against the very light of
nature.*
There was one that was a long time tempted to three horrid sins : to
be drunk, to lie with his mother, and to murder his father. Being a
' As honey flows naturally from the bee, so does mercy flow naturally from God.
* As one scale goes up, the other goes down ; so as faith goes up, the heart goes down.
3 Imibria sued Scenola, for that he received not his weapon deep enough into his
body. — Augustine. [Qu. Scavola? — G.]
* I have read of an Italian monster, who, taking his enemy upon an advantage, set his
dagger to his heart, and made him to abjure and blaspheme the Lord, that so he might
save his life ; which being done, he thrust him through, and with a bloody triumph, in-
sulting over him, said, Oh, this is right noble and heroical revenge, which doth not only
deprive the body of temporal life, but bringeth also the immortal soul to endless flame.s
everlastingly. See what natures you carry with you. Jt was a good saying of one of the
fathers : Other vices are in sins, saith he ; but pride and high confidence is most apt to
creep in upon duties well done. [Related in Wanley's Wonders, with authority, book
iv. c. xi. — G.]
38 THE UNSEARCHABLE [EPH. III. 8.
long time followed with these horrid temptations, at last he thought to
get rid of them, by yielding to that he judged the least, and that was
to be drunk ; but when he was drunk, he did both lie with his mother
and murder his father/ Why, such a hellish nature is in every soul
that breathes I and did God leave men to act according to their natures,
men would be all incarnate devils, and this world a perfect hell. Such
is the corruption of our nature, that propound any divine good to it, it
is entertained as fire by water ; but propound any evil, and it is like
fire to straw. It is like the foolish satyr that made haste to kiss the
fire ; it is like that unctuous matter, which the naturalists say that i1
sucks and snatches the fire to it with which it is consumed. There wa;
a holy man that rarely heard of other men's crimson sins, but he usuall}^
bedewed the place with his tears, considering that the seeds of those
very sins was in his own nature. In thy nature thou hast that that
would lead thee with the pharisees to oppose Christ ; and with Judas,
to betray Christ ; and wdth Pilate, to condemn Christ ; and with the
soldiers, to crucify Christ, &c. Oh, what a monster, what a devil
wouldst thou prove, should God but leave thee to act suitable to that
sinful and woful nature of thine !
[4.] Fourthly, Dwell much upon the imperfection that follotvs and
cleaves to thy best actions.
Oh the wanderings ! Oh the deadness, the dulness, the fruitless-
ness of thy spirit in religious duties ! Man is a creature apt to hug
himself in religious services, and to pride himself in holy duties ; and
to stroke himself after duties, and to warm himself by the sparks of his
own fire, his own performances, though he does lie down in sorrow for
it, Isa. 1. 11. Whenever thou comest off from holy services, sit down,
and look over the spots, blots, and blemishes that cleave to your choicest
services. The fairest day has its clouds, the richest jewels their flaws,
the finest faces their spots, the fairest copies their blots, and so have our
finest and fairest duties.
Plutarch tells of a private soldier of Julius Caesar's, who fought so
valiantly in Britain, that by his means he saved the captains, which
otherwise were in great danger to be cast away, being driven into a bog,
then marching with great pain through the mire and dirt : in the end
he got to the other side, but left his shield behind him. Caesar, won-
dering at his noble courage, ran to him with joy to embrace him ; but
the poor soldier, hanging down his head, the water standing in his eyes,
fell down at Caesar's feet, and besought him to pardon him, for that he
had left his shield behind him.^ You know how to apply it. He had
done gallantly, yet he falls down at Caesar's feet, after his brave ser-
vice, with tears in his eyes, upon the sense of his leaving his shield
behind him. When we have done our best, we have cause to fall down
at Jesus's feet, and with tears in our eyes sue out our pardon.
[5.] Fifthly, In the day of thy prosperity, forget not thy former
poverty.
In the day of thy present greatness, forget not thy former meanness.
Humble Jacob, in the day of his prosperity, remembers his former
poverty : * With my staff I passed over Jordan, and now I am become
^ Given in < Precious Remedies.' Cf. Vol. I. p. 20, and note.— G.
2 Plutarch. [Julius Ccesar : Britain.— G,]
EpH. III. 8.] RICHES OF CHRIST. 39
two bands,' Gen. xxxii. 10. And so David, in his prosperity, remem-
bered that his sheep-hook was changed into a sceptre, and his seat of
turf into a royal throne, Ps. Ixxviii. 71, 1 Chron. xvii. And when
Joseph was a royal favourite, he remembered that he had been an im-
prisoned slave. And when Gideon was raised to be a saviour to Israel,
he remembered how God took him from the threshing-floor, Judges
vi. 11, and how God changed his threshing instrument of wood into
one of iron, to thresh the mountains, as God himself phraseth it,
Isa. xli. 15.
Primislaus, the first king of Bohemia, kept his country shoes always
by him, to remember from whence he was raised.
Agathocles, by the furniture of his table, confessed that from a potter
he was raised to be a king of Sicily.
We live in times wherein many a man hath been raised from the
dunghill to sit with princes ; and oh that such were wise to remember
their former low and contemptible beings, and to walk humbly before
the Lord ! otherwise who can tell but that greater contempt shall be
poured forth upon them, than that which they have poured upon
princes.
[6.] Sixthly, Look upon all that you have received, and all that you
shall hereafter receive, as the fruit of free grace.
Look upon thy adoption, and write this motto, This is the fruit of
free grace. Look upon thy justification, and write this motto. This is
the fruit of free grace. Look upon all thy graces, and write. These
are the fruits of free grace. Look upon thy experiences, and write,
These are the fruits of free grace. Look upon thy strength to with-
stand temptations, and write, This is the fruit of free grace. Look upon
divine power to conquer corruptions, and write, This is the fruit of free
grace. Look upon the bread thou eatest, the beer thou drinkest, the
clothes thou wearest, &c., and write, These are the fruits of free grace.
1 Cor. iv. 7, ' Who maketh thee to differ from another ? and what hast
thou that thou hast not received ? and if thou hast received it, why
dost thou glory as though thou hadst not received it ?' Who maketh
thee to differ ? Episcopius, a great insolent Arminian, answered, Ego
me ipsum discerno, I make myself to differ, to wit, by the improve-
ment of nature.
This age is full of such proud monsters, ; but an humble soul sees
free grace to be the spring and fountain of all his mercies and com-
forts ; he writes free grace upon all his temporals, and upon all his
spirituals, &c.
[7.] The seventh direction is. Meditate much upon these two things :
First, The great mischief that sin hath done in the world.
It cast angels out of heaven, and Adam out of paradise. It hath
lain the first corner-stone in hell, and ushered in all the evils and
miseries that be in the world. It hath threw down Abraham, the best
believer in the world; and Noah, the most righteous man in the world;
and Job, the uprightest man in the world; and Moses, the meekest man
in the world ; and Paul, the greatest apostle in the world. Oh,
the diseases, the crosses, the losses, the miseries, the deaths, the hells,
that sin hath brought upon the world !
Basil wept when he saw the rose, because it brought to his mind the
40 THE UNSEARCHABLE [EPH. III. 8.
first sin, from whence it had the prickles, which it had not while man
continued in innocenc}^ as he thought! Oh, when he saw the prickles
his soul wept ; so when we see, hear, or read of the blood, misery, wars,
and ruins that sin has brought upon us, let us weep and lie humble
before the Lord.
Secondly, Meditate much on this, that many vnched men take
more pains to daTYin their souls and go to hell, than thou dost to save
thy soul and to get to heaven, Mat. xxii. 15.
Oh, what pains do wicked men take to damn their souls and go to
hell ! Lactantius saith of Lucian, that he spared neither God nor man.
He took pains to make himself twice told a child of wrath,^
It is said of Marcellus, the Roman general, that he could not be quiet,
nee victor, nee victus, neither conquered nor conqueror. Such restless
wretches are wicked men. The drunkard rises up in the morning, and
continues till midnight, till wine inflame him, Isa. v. 11. The unclean
person wastes his time, and strength, and estate, and all to ruin his
own soul.
Theotimus, being told by his physician, that if he did not leave his
lewd courses, he would lose his sight, answered. Vale lumen amicum,
then farewell, sweet light. ^ What a deal of pains does the worldling
take ! He rises up early, and goes to bed late, and leaves no stone
unturned, and all to make himself but the more miserable in the
close.
Pambus, in the Ecclesiastical History, 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.^ Oh, sirs ! what
reason have you to spend your days in weeping ? When you look
abroad, see what pains most men take to damn their souls and go to
hell, and then consider what little pains you take to escape hell, to save
your souls, and go to heaven.
[8.] Eighthly, Get more internal and experimental knowledge and
acquaintance with God.
If ever you would keep humble, no knowledges humbles and abases
like that which is inward and experimental. We live in days wherein
there is abundance of notional light. Many professors know much of
God notionally, but know nothing of God experimentally ; they know
God in the history, but know nothing of God in the mystery. They know
much of God in the letter, but little or nothing of God in the Spirit ;
and therefore it is that they are so proud and high in their own con-
ceits, whenas he that experimentally knows the Lord is a worm and no
man in his own eyes. As the sun is necessary to the world, the eye to
the body, the pilot to the ship, the general to the army, so is experi-
mental knowledge to the humbling of a soul. Who more experimental
in their knowledge than David, Job, Isaiah, and Paul ? And who are
more humble than these worthies ?*
* Such a mad devil was Catiline. 2 Ambrose, as before. G.
* Socrates, Eccl. Hist., lib iv. cap. 28.
* It is a sad tiling to be often eating of the tree of knowledge, but never to taste of the
tree of life. [The ' History' and ' Mystery' is a favourite distinction of the Puritan
divines, and is tdaborately carried out by Roberts in his extraordinary and exceedingly
rare folio, entitled, ' The Mystery and Marrow of the Bible,' (1657) ; and also by Nessun
EpH. III. 8.] RICHES OF CHRIST. 41
Seneca observed of the philosophers, that when theygrewmore learned,
they were less moral,^ so a growth in notions will bring a great decay in
hunulity and zeal, as it is too evident in these days. Well, remember
this, a drop of experimental knowledge will more humble a man than a
sea of notional knowledge.
[9.] Ninthly, Look up to a crucified Christ for special power and
strength against the pride of your hearts. It is sad in these knowing
times to think how few there are that know the right way of bringing
under the power of any sin. Most men scarce look so high as a cruci-
fied Christ for power against their powerful sins. One soul sits down
and complains, Such a lust haunts me, I will pray it down ; another
saith. Such a sin follows me, and I will hear it down, or watch it down,
or resolve it down : and so a crucified Christ is not in all their thoughts.
Not but that you are to hear, pray, watch, and resolve against your
sins ; but above all, you should look to the acting of faith upon a cruci-
fied Christ.^ As he said of the sword of Goliath, * None like to that,'
so I say. None like to this for the bringing under the pride of men's
hearts. The weaker the house of Saul grew, the stronger the house of
David grew. The weakening of your pride will be the increase and
strengthening of your humility, and therefore what the king of Syria said
unto his fifty captains, 'Fight neither with small nor great, but with the
king of Israel,' so say I, If you would keep humble, if you will lie low, draw
forth your artillery, place your greatest strength against the pride of
your souls. The death of pride will be the resurrection of humility.
And that this may stick upon you, I shall lay down several proposi-
tions concerning pride ; and I am so much the more willing to fall upon
this work, and to make it the subject of our discourse at this time,
because this horrid sin doth appear so boldly and impudently, and that
not only among profane persons, but professors also. There are ten pro-
positions that 1 shall lay down concerning pride.
[1.] And the first is this, Of all sins pride is most dangerous to the
souls of men.
Pride is a sin that will put the soul upon the worst of sins. Pride
is a gilded misery, a secret poison, a hidden plague. It is the engineer
of deceit, the mother of hypocrisy, the parent of envy, the moth of
holiness, the blinder of hearts, the turner of medicines into maladies,
and remedies into diseases. It is the original and root of most of those
notorious vices that be to be found among the children of men. It was
pride that put Herod upon seeking the blood of Christ. It was pride
that put the Pharisees upon the persecuting of Christ. It was pride
that made Athaliah destroy all the seed-royal of the house of Judah,
that he might reign, 2 Chron. xxi. 10. It was pride that put Joab upon
murdering perfidiously, under colour of friendship, Abner, 2 Sam.
iii. 27, and Amasa, 2 Sam. xx. 9, 10. Zimri, out of ambition to reign,
murdered Elah his lord, 1 Kings xvi. 8-10. Omri, out of pride and
ambition to reign, rose up against Zimri, and enforced him to burn
his not less remarkable and equally rare work, ' History and Mystery' of the Bible, 4
vols, folio, 1G96.— G.]
' De Constantia tiapientis et Epistoloe. — G.
* Ps. X. 4. It was the blood of the sacrifice and the oil that cleansed the leper in the
law, and that by them was meant the blood of Christ and the grace ot his Spirit, is
agreed by all.
42 THE UNSEARCHABLE [EPH. III. 8.
himself in the king's palace, 1 Kings xvi. 18. It is pride that hath
ushered in all the contentions that be in towns, cities, countries,
families, and pulpits throughout the world. It was pride and ambition
to reign that put Absalom upon pursuing his father's life, from whom
he had received life.^
It is very remarkable, that the pride and ambition of Nebuchad-
nezzar did usher in the destruction of the Assyrian monarchy ; and the
ambition and pride of Cyrus that did usher in the overthrow of the
Babylonian monarchy ; and the ambition and pride of Alexander was
the cause of the annihilation of the Persian monarchy; and it was the
pride and ambition of the Koman commanders that was the cause of
the utter subversion of the Grecian monarchy. There is no tongue that
can express, nor heart that can conceive, the horrid sins and miseries
that pride hath ushered in among the children of men. All sin will
down with a proud heart that is resolved to rise. Great sins are no sins
with such a soul ; he makes nothing of those very sins that would make
the very heathen to blush,
[2.] The second proposition that I shall lay down concerning pride
is this,
Where pride hath possessed itself thoroughly of the soul, it turns
the heart into steel, yea, into a rock.
As you may see in Pharaoh. Pride turned his heart into steel, yea,
into a very rock. God strikes again and again ; he sends plague upon
plague ; and yet the more he is plagued, the more he is hardened.
His pride turned his soul into a rock : he is no more sensible of the
frowns of God, the threatenings of God, the plagues, the strokes of God,
than a rock. Pride had hardened his heart ; he stirs not, he yields
not.2
It was the pride of Saul that turned his heart into steel : ' I have
sinned,' saith he, ' yet honour me before the people,' 1 Sam. xv. 30.
God gave him many a blow, many a knock, and many a check, and
yet, after all, ' Honour me before the people.' Oh how desperately was
his heart hardened in pride ! In Dan. v. 1 8, Nebuchadnezzar's mind,
saith the text, ' was hardened in pride.' He saw the vengeance of the
Almighty upon his predecessors, and God took him up, and lashed him
till the blood came, and yet he made nothing of it, because his heart
was hardened in pride. Pride sets a man in opposition against God.
Other sins are aversions from God, but this sin is a coming against God.
In other sins a man flies from God, but in this sin a man flies upon
God : James iv. 6, ' God resisteth the proud.' A man doth not resist
another till he is set upon ; the traveller doth not resist until such time
as the thief sets upon him. Saith the text, ' God resisteth the proud.'
It intimates thus much to us, that the proud heart sets upon God him-
self, and therefore God resists him. The Greek word is dvTirdffsirai ;
he places himself in battle array against the proud. God brings forth
his battalia against the proud, and they bring forth their battalia
against God. A proud heart resists, and is resisted; this isduro durum,
' A world of instances out of histories might be given, if it were needful, further to
evidence this truth.
Proud souls are of his mind that said, J)fon persuadebis, etiam si persuaseris, thougli
you do convince me, yet. will 1 not be convinced.
EpH. III. 8.] RICHES OF CHRIST. 43
flint to flint, fire to fire; yet in the day of God's wrath the proud shall
be burnt up as stubble, both branch and root, Mai. iv. 1.
[3.] The third proposition concerning pride is this,
Pride is a sin that shales forth and shews itself not one way, but
many ways.
For instance,
First, Sometimes it shews itself in the looks, Prov. vi. 17: he tells
you of seven things that the Lord hates, and one is a proud look. The
Hebrew word there is, ' The haughty eye.' The haughty eye God hates.
Men's hearts usually shew themselves in their eyes : Ps. cxxxi. 1, ' Mine
heart is not haughty, nor mine eye lofty.' There be such who shew
pride in their very looks, but the Lord looks aloof at them, Ps.
cxxxviii. 6.^
Secondly, Sometimes pride shews itself in words : Dan. iv. 30, ' Is not
this great Babylon that I have built, for the house of the kingdom, by
the might of my power, and for the honour of my majesty?' and in
chap. iii. 15, ' Who is that God that shall deliver you out of my hands?'
It was a very proud saying of one, Coelum gratis non accipiam, I will
not have heaven but at a rate ; and of another, * We have not so lived
and deserved of God that the enemy should vanquish us.' These were
the proud ones, that spake loftily, and that set their mouths against the
heavens, as the psalmist speaks, Ps. Ixxiii. 6, 8, 9, compared. And
such a one was Henry the Second. Hearing that his city Mentz was
taken, he used this proud blasphemous speech, ' I shall never love God
any more, that suffered a city so dear to me to be taken away from me.'
Such a proud wretch, both in words and actions, was Sennacherib, aa
you may see in Isa. xxxvii., from ver. 8 to 18.
Thirdly, Sometimes pride shews itself in the habit of the body ; so
Herod's pride appeared : Acts xii. 21, Herod was ' arrayed in royal ap-
parel.' In cloth of silver, saith Josephus,^ which, being beaten upon by
the sunbeams, dazzled the people's eyes, and drew from them that blas-
phemous acclamation, ' It is the voice of God, and not of man.' The
people being most commonly like the Bohemian curs, that used to fawn,
upon a good suit ; so the rich man, Luke xvi. 19, was clothed in purple,
xa/ ^{jGffov, and in silk. He was commonly so clothed ; it was his every-
day 's wear, as the Greek word hsdidvoxsro implieth.
Quest. But here a question may be asked. May not persons habit
themselves according to their dignities, ranks, and places that God hath
put them in in the world ?
Atis. 1 answer, They may, and ought so to do. If God hath lifted
them up in the world above others, they may wear better apparel than
others, Gen. xli. 42, Esther vi. 8, Ps. xlv. 13, 14, 2 Sam. xiii. 18, Lam.
iv. 5, Mat. xi. 8, Gen. xxvii. 15, Isa. Iii. 1, Hosea ii. 13, Exod. xxviii. 40.
I cite these scriptures so much the rather, because some, through weak-
ness and peevishness, stumble and are not satisfied herein. There is
nothing in the law of God or nature against it.
Quest. But you may say. May not persons sin in their apparel ?
Ans. I answer, Yes, and that in four cases.
[1.] When it is not modest, but carries with it provocation to lust
^ Frofecto ocuUs animus inhabitat. — Pliny. [Of. Nat. Hist., lib xi. cap. 54, et alibi. — G.]
2 Anttq., xix. 8, 2.— G.
44? THE UNSEARCHABLE [EPH. III. 8.
and wantonness : Prov. vii. 10, ' There met the young man a woman
in the attire of an harlot.' The Hebrew word signifies a habit or or-
nament finely set- and fitted to the body ; and saith the text, ' She
was subtle of heart,' or trussed up about the breasts, with her upper
parts naked ; so Levi-Ben-Gersom reads the words, ' She met him with
her naked breasts,' at this day too commonly used by such as would
not be held harlots. Oh what a horrid shame and reproach is it to
religion, the ways of God, and the people of God, that professors should
go so ! One saith ' that superfluous apparel is worse than whoredom,
because whoredom only corrupts chastity, but this corrupts nature.'
Another saith, * If women adorn themselves so as to provoke men to
lust after them, though no ill follow upon it, yet those women shall
suffer eternal damnation, because they offered poison to others, though
none should drink of it.'^
[2] Persons sin in their apparel whenas they exceed their degree
and rank in costly apparel, which is that which is condemned by the
apostle, 1 Tim. ii. 9, 1 Pet. iii. 3. The apostle doth not simply condemn
the wearing of gold, but he condemns it in those that go above their
degree and rank. The words are rather an admonition than a pro-
hibition.
[3.] It is sinful when it is so expensive as that it hinders works of
mercy and charity. Oh how many proud souls be there in these days
that lay so much upon their backs, that they can spare nothing to fill
the poor's bellies. ' Silk doth quench the fire of the kitchen,' saith the
French proverb. The meaning is, that it doth hinder works of charity
and mercy. Surely those that put on such costly ornaments upon their
backs as close up the hand of charity, will at last share with Dives in
his misery.
[4.] When persons habit themselves in strange and foreign fashions,
which is the sin, shame, and reproach of many among us in these days.
Now that is strange apparel which is not peculiar to the nations where
men live. The Lord threatens to punish such, Zeph. i. 8, that are
clothed with strange apparel. There are too many women and men in
our days that are like the Egyptian temples, very gypsies, painted with-
out and spotted within; varnish without and vermin within.
Mercury being to make a garment for the moon, as one saith, could
never fit her, but either the garment would be too big or too little, by
reason she was always increasing or decreasing. May not this be ap-
plied to the vain curiosity of too too many professors in these days,
whose curiosity about their clothes can never be satisfied ?
I shall conclude this head with this counsel : Clothe yourselves with
the silk of piety, with the satin of sanctity, and with the purple of mo-
desty, and God himself will be a suitor to you. Let not the ornaments
upon your backs speak out the vanity of your hearts.
Foui'thly, Sometimes pride shews itself by the gesture and carriage
of the body. Isa. iii. 16, The daughters of Sion 'were haughty, and
walked with stretched out necks and wanton eyes, walking and mincing
as they go, making a tinkling with their feet.' Oh earth ! earth ! dost
thou not groan to bear such monsters as these?
^ These and even more vehement rebukes will be found in Thomas Hall's ' Loathe-
Bomeuess of Long Hair,' &c. 1654. — G.
I
EpH. III. 8.] RICHES OF CHRIST. 45
Fifthly, And sometimes pride shews itself in contemptuous challenges
of God ; as Pharoah, ' Who is the God of the Hebrews, that I should
obey him V
Sixthly, Sometimes pride shews itself by bragging promises, ' I will
arise, I will pursue, I will overtake, I will divide the spoil, and my lusts
shall be satisfied,' Exod. xv. 9.
[4. 1 The fourth proposition that I shall lay down is this :
Pride is a sin that of all sins makes a man or woman vnost like
to Satan.
Pride is morbus Satanicus, Satan's disease. Pride is so base a dis-
ease, that God had rather see his dearest children to be buffeted by
Satan, than that in pride they should be like to Satan. When Paul,
2 Cor. xii. 7, under the abundance of revelations, was in danger of being
puffed up, the Lord, rather than he would havfe him proud like to Satan,
suffers him to be buffeted by Satan. Humility makes a man like to
angels, and pride makes an angel a devil. Pride is worse than the devil,
for the devil cannot hurt thee till pride hath possessed thee. If thou
would see the devil limned to the life, look upon a proud soul ; for as
face answers to face, so doth a proud soul answer to Satan. Proud souls
are Satan's apes, and none imitate him to the life like these. And oh
that they were sensible of it, before it be too late, before the door of
darkness be shut upon them !
[5.] A fifth proposition is this :
Pride cannot climb so high, but justice will sit above her.
One asked a philosopher what God was a-doing ? He answered, That
his whole work was to exalt the humble and pull down the proud. It
was pride that turned angels into devils ; they would be above others in
heaven, and therefore God cast them down to hell. Pride, saith Hugo,
was born in heaven, but forgetting by what way she fell from thence,
she could never find the way thither again. The first man would know
as God, and the Babel-builders would dwell as God, but justice set above
them all. This truth you see verified in the justice of God upon Pharaoh,
Haman, Herod, Belshazzar, and Nebuchadnezzar ; all these would be
very high, but justice takes the right hand of them all, and brings them
down to the dust. Yea, pride cannot climb so high in the hearts of
saints, but divine justice will be above it. Uzziah his heart was lifted
up, 2 Chron. xxvi. 16, but justice smites him with a leprosy, and so he
died, out of grief and sorrow, saith Josephus.^ David glories in his own
gi-eatness, 2 8am. xxiv. 1, seq., and for this seventy thousand fall by the
hand of justice. Hezekiah's heart was lifted up, but wrath was upon
him, and upon all Judah and Jerusalem for it, 2 Chron. xxxii. 25, seq.
Pride sets itself against the honour, being, and sovereignty of God, and
therefore justice will in spite of all sit above her. Other sins strike at
the word of God, the people of God, and the creatures of God, but pride
strikes directly at the very being of God, and therefore justice will be
above her.
Nebuchadnezzar was proud, and God smites his reason, and turns him
into a beast. Oh ! how many young professors are there in our days,
who have been proud of their notions, and proud of their parts and gifts,
and justice hath so smitten them, that they have lost that life, that
' Aniiq., ix. 10, sec- 4.— G.
46 THE UNSEAECHABLE [EPH. III. 8.
sweetness, that spiritualness, that quickness that once they had, and are
dried and shrivelled up by a hand of justice.^ They are like the apples
of Sodom, glorious without, but rotten and worthless within. Some
there are that have been very shining, yet by reason of pride have fallen
from a seeming excellency to be naught, and from naught to be very
naught, and from very naught to be stark naught. Isa. xxiii. 9, 'The
Lord of hosts hath purposed it, to stain the pride of all glory, and to
bring into contempt' (or to make light) * all the honourable of the earth.'
The Hebrew word that is here rendered purposed, signifies to consult,
or take counsel.^ It is consulted and agreed upon in counsel, that
he will stain the pride of all glory, and bring into contempt the honour-
able of the earth ; and the counsel of the Lord shall stand, Ps. xxxiii.
11 ; Isa. ii. 11, 12, 'The lofty looks of man shall be humbled, and the
haughtiness of man shall be bowed down, and the Lord alone shall be
exalted in that day. For the day of the Lord of hosts shall be upon
every one that is proud and lofty, and upon every one that is lifted up,
and he shall be brought low.'
Divine justice will take the right hand of all proud ones on the earth.
God bears, as I may say, a special spleen against pride. His heart hates
it, Prov. vi. 16, 17; his mouth curses it, Ps. cxix. 21; and his hand
plagueth it, as you have seen in the former instances, and as you may
see further in these following instances :
The king of Egypt, that Jeremiah prophesied against, in his forty-
fourth chapter, was so puffed up with pride, that he boasted his kingdom
was so surely settled, that it could not be taken from him either by God
or man ; not long after he was taken in battle by Amasis, one of his own
subjects, and hanged up.^
Dionysius the tyrant said in the pride of his heart, that his kingdom
was bound to him with chains of adamant ; but time soon confuted
him, for he was driven out, and forced to teach a school at Corinth for
a poor living. *
Cares, a soldier, being proud of his valour, because he had given Cyrus
a great wound, shortly after he ran mad. In all ages there are notable
instances to prove that pride has not got so high, but justice has set
above her.
[6.] The sixth proposition is this,
Of all sins spiritual pride is most dangerous, and must he most
resisted.
Spiritual pride is the lifting up of the mind against God ; it is a
tumor and swelling in the mind, and lies in contemning and slighting
of God, his word, promises, and ordinances, and in the lifting up of a
man's self, by reason of birth, breeding, wealth, honour, place, relation,
gifts or graces, and in despising of others. Of this spiritual pride Ha-
bakkuk speaks, chap. ii. 4, ' His heart, that is lifted up in him, is not
upright.' Prov. xvi. 5, ' Every one that is proud in heart, is an abomi-
* Staupicius was proud of his memory, and justice smote it.
2 r^t^V, deliberately to consult and agree upon a thing.
3 Pharaoh-hophra (Jer. xliv. 30, as above), called by Herodotus Apries, and by him
designated ' proud' (b. ii. 169, et alibi) ; but in contradiction of Amasis having ' hung'
him, is the text and Ezek. xxix. 19, and xxxi. 11, 16, 18 ; whence Josephus (Antiq., b. x.
c. 11), and Jerome (in Jerem. Thren., c. 4), make Nebuchadnezzar to have been the
slayer of him.— G. * Plutarch : Dionysius, 7.— G.
EpH. hi 8.] RICHES OF CHRIST. 47
nation to the Lord;' or, that 'lifts up his heart against God/ or his
decrees ; as Lewis the Eleventh did, in that proud speech of his,
Si salvabor, salvabor ; si vero damnabor, damnabor. * If I shall
be saved, I shall be saved ; and if T shall be damned, I shall be
damned; and there is all the care that I shall take/ Like to this, was
that proud and wretched speech of one Rufus, who painted God on the
one side of his shield, and the devil on the other, with this mad motto:
* If thou wilt not have me, here is one will.' Spiritual pride is a white
devil, as one calls it,^ a gilded poison, by which God is robbed of his
honour, a man's own soul of his comfort and peace, and others of that
benefit and fruit which otherwise they might receive from us. Satan
is subtle ; he will make a man proud of his very graces ; he will make
him proud that he is not proud. Pride grows with the decrease of other
sins, and thri\'es by their decay. Other sins are nourished by poison-
ous roots, as adultery is nourished by idleness, and gluttony and mur-
der by malice and envy ; but this white devil, spiritual pride, springs
from good duties and good actions towards God and man. Spiritual
pride is a very great enemy to the good and salvation of man. Pride
is like a very great swelling, which unfits men for any service.
Again, spiritual pride is a very great enemy to the good and salvation
of men. The Greek word signifies sivelleth, for pride is like a great
swelling in the body, which unfits it for any good service. John v. 40,
' You will not come to me, that you may have life ;' and ver. 44, ' How
can ye believe in me, which seek honour one of another?' Christ blesses
his Father, Mat. xi. 25, that he had ' hid those things from the wise and
prudent, and had revealed them unto babes and sucklings." It is the
pride of men's hearts that makes them throw off ordinances, as poor
and low things, when, alas ! in their practices they live below the power,
beauty, glory, and holiness of the least and lowest ordinance. There's
more holiness, purity, and glory manifested in the lowest administra-
tions of Christ, than is held forth by them, m their highest practices.
[7.] The seventh proposition is this.
Pride un-mans a man ; it makes him do acts that are below a
man.
As you may see in Pharaoh, Haman, Herod, Nebuchadnezzar, &c.
It makes men bedlams, to say they know not what, and to do they
care not what. It was pride that made Hildebrand to cause Henry the
Fourth to stand three days at his gate, with his wife and his child,
barefooted. It was pride that made Adonibezek cause three-score and
ten kings, with their thumbs and great toes cut off. Judges i. 5-7, to
gather their meat under his table. Oh ! what wretched unmanly acts
hath the pride of many persons put them upon.
[8.] The eighth proposition is this.
The poorest are oftentimes the proudest.
Pretty is the parable of Jotham : the best trees refused to be king,
but the bramble affected it ; and did sperare et aspirare, hope and
aspire it. Judges ix. 15. So in 2 Kings xiv. 9, 'The thistle that was
in Lebanon sent to the cedar that was in Lebanon, saying. Give thy
daughter to my son to wife.' Hagar the kitchen-maid will be proud,
1 Thomas Adams, whose * White Devil' is one of his most remarkable sermons. See
Works, vol. ii. pp. 221, et seq.—G.
48 THE UNSEARCHABLE [EPH. III. 8.
and insult over her mistress Sarah, Gen. xxi. The poor sons of Zebedee
would sit at Christ's right hand and left, Mat. xx. 20, 21. And those
that Job disdains to set with the dogs of his flock, yet contemn him
in the day of his sorrow. Job xxx. 1. The foot strives to be equal with
the head, the servant as the master, the cobbler as the councillor, and
the peasant as the prince, &c.
[9.] The ninth proposition is this,
Pride is a sure fore-runner of a fall.
* Pride goes before destruction, and a haughty mind before a fall,'
Prov. xvi. 18, xviii. 12. Herod fell from a throne of gold to a bed of
dust. Nebuchadnezzar fell from the state of amighty king, to be a beast.
Adam fell from innocency to mortality. The angels fell from heaven
to hell, from felicity to misery.
[10.] The tenth and last proposition is this :
Ood will by an invincible power carry the day against proud souls.
You that it escape,^ and ruffle it out, and carry it with a high hand,
remember this, God will by an invisible power carry the day against
you ; when you think not of it, he will eat you like a moth. Isa. xlvii.
10, 11, 'For thou hast trusted in thy wickedness, thou hast said, None
seeth me. Thy wisdom and thy knowledge hath perverted thee. And
thou hast said in thine heart, I am, and none else besides me. There-
fore shall evil come upon thee, thou shalt know not from whence it
riseth ; and mischief shall fall upon thee, and thou shalt not be able to
put it off. And desolation shall come upon thee suddenly, which thou
shalt not know.' Impunity oftentimes causeth impudency, but quod
differtur non aufertur, forbearance is no acquittance. The longer tlie
hand is lifted up, the heavier will be the blow at last. Of all metals,
lead is the coldest, but being melted, it becomes the hottest. Humble
souls know how to apply this, and proud souls shall sooner or later
experience this.^
II. I shall now proceed to a second observation,
Namely,
That all saints are not of an equal size and growth in grace and
holiness.
Some are higher, and some a,re lower ; some are stronger and some
are weaker, in spiritual graces and heavenly excellencies. * Unto me
who am less than the least,' &c.
Among true believers, some may be found to be but weak believers.
This point flows as natural from the words as the stream does from the
fountain, and no point more clear in all the Scripture than this.
In Rom. xiv. 1, you read of some that are weak in the faith ; ' Them
that are weak in the faith receive,' saith the apostle. None are to be
rejected in whom aliquid Christi, anything of Christ, is to be found.
And so Mat. xiv. 31, there is mention made of ' little faith.' 1 Cor. ix.
22, * To the weak became I as weak, that I might gain the weak.' You
read of babes in grace : 1 Pet. ii. 2, 3, ' As new-born babes, desire the
' Qu. ' You that think to escape'? — G.
' Pope Innocent the Fourth, as he was walking securely in his palace, heard that sor-
rowful and dreadful summons, Veni miser in judicitim, come, thou wretch, receive thy
judgment ; and soon after he was found dead. Eccles. viii. 11.
EpH. III. 8.] KICHES OF CHRIST. 49
sincere milk of the word, that you may grow thereby, if so be that ye
have tasted that the Lord is gracious.' 1 John ii. 12-14, there is men-
tion made of ' little children, of young men, and of fathers.' All are
not fathers in grace, nor all are not young men in grace ; there are some
children in grace. A Christian in this life hath his degrees of growth ;
he is first a child in grace, and then a young man in grace, and then a
father in grace.^
For the further opening of this point, I shall endeavour these four
things.
I. I shall endeavour to decipher to you souls weak in grace.
II. I shall endeavour to lay down those things that may encourage,
support, and comfort souls that are weak in grace.
III. I shall speak to the duties that lie upon those that are weak in
grace.
lY. The duties that lie upon those that are strong in grace, towards
tht)se that are weak in grace.
Of these four we shall speak, as the Lord shall assist.
I. I shall begin with the first, To decipher souls vjeak in grace.
The first thing by which I shall decipher souls weak in grace is this :
[1.] Weak Christians are usually carried much out after the poor
lotu things of this world.
They are much in carking and caring for them, and in pursuing and
hunting greedily after them. That is a clear text for this: Mat. vi. 24,
to the end. Christ labours by several weighty arguments to fence
and fortify his disciples against those diffident, doubtful, carking cares,
that divide, distract, distemper, torture, and tear the heart in a thou-
sand pieces. And yet neither these arguments, nor yet the presence of
him who was the great landlord of heaven and earth, and whose love
and bowels were still yearning towards them, and whose special eye of
providence was still over them, could, rid their heads and hearts of
these worldly cares that do but vex and perplex the souls of men. And
it is very observable, that after this smart lecture that Christ had read
them, they did strive three several times who should be greatest and
highest in worldly enjoyments. Their hearts should have been only
in heaven, and yet they strive for earth, as if there were no heaven,
or as if earth were better than heaven. All which does clearly evi-
dence, that their graces were very weak, and their corruptions very
strong. Men that have little of the upper springs within, are carried
out much after the springs below. Baruch was good, but weak in
grace ; he had but some sips and tastes of the glory of that other
world, and that made him, when God was a-pulling down all worldly
glory, to seek for earth as if there were no heaven, Jer. xlv. 1-5.
Certainly there is but little of Christ and grace within, where the
heart is, so strongly carried out after these things without. Where
there is such strong love and workings of heart after these poor
things, it speaks our soul's enjoyment of God to be but poor and
low.
' It is with Christians as it is with planets : the moon goes her course in a month, tlie
sun in a year, the rest not in many years ; yet at length they finish.
VOL. III. D
50 THE UNSEARCHABLE [EPH. III. 8.
In the Old Testament, the Jews, being babes and infants in grace
and holiness, had a world of temporal promises, and very few spiritual
promises. But now in the days of the gospel, the Lord is pleased
to double aod treble his Spirit upon his people, and now you meet with
very few temporal promises in the gospel, but the gospel is filled with
spiritual promises. The gospel drops nothing but marrow and fatness,
love and sweetness ; and therefore God looks in these days that men
should grow up to a greater height of holiness, heaven'liness, and spirit-
ualness, than what they attained to in those dark days, wherein the
sun shined but dimly. Men rich and strong in grace look upon the
world with a holy scorn and disdain, as Themistocles, when he saw^ in
the dark a thing like a pearl, he scorned to stoop for it himself, saying
to another, ' Stoop thee, for tbou art not Themistocles.'^ Abraham, a
man strong in grace, looked with a holy scorn and with an eye of dis-
dain upon these poor things. When Melchisedec from God had made
him heir of all things, he refused the riches that the king of Sodom
offered him, because God w^as his shield and his exceeding great reward.
Gen. xiv. 21, xv. 1. The greatest bargain that a soul rich in grace
will make with God for himself is this, ' Give me but bread to eat and
clothes to wear, and thou shalt be my God.' So it w^as with that brave
soul. Gen. xxviii. 21, he desires but food and raiment. Mark, he asks
food, not junkets;^ raiment, not ornaments. A little will serve a man
that is strong in grace, much will not serve a man that is weak in grace,
nothing will serve a man that is void of grace. Souls weak in grace,
have their hearts much working after these poor low things ; as you
may see. Mat. xviii. 1, 'Who shall be greatest in the kingdom of
heaven V The question is stated by the disciples, that one w^ould have
thought should have had their hearts and thoughts in heaven ; but they
dreamed of an earthly kingdom, where honours and offices should be
distributed, as in the days of David and Solomon. And it is observable
in Mark ix. 33, 34, they are at it again : ' And he came to Capernaum ;
and being in the house, he asked them. What was it that ye disputed
among yourselves by the way ? But they held their peace' (they were
ashamed to tell him) ; ' for by the way they had disputed among them-
selves who should be greatest.' Saith one, I'll have this, and saith an-
other, I'll have that, &c. ; or as it is in the Greek, ' they disputed who
was greatest ;' so in Luke ix. 46. Says one, I am greater than thou ;
No, says another, I am greatest : rig [xzi^m, who was greatest. It is an
argument of a childish disposition to be taken more wdth rattles and
baubles than with jewels and pearls. That Christian hath little of the
power of grace within him, whose heart is so strongly carried out to these
vanities below. Men that are grown up to years of understanding prefer
one piece of gold above a thousand new counters, A soul that is strong
in grace, that is high in its spiritual enjoyments, prefers one good word
from God, one good look from Christ, above all the glory of this world.
* Lord,' saith he, ' lift thou up the light of thy countenance upon me,'
Warm my heart with the beams of thy love, and then a little of these
things will suffice. You see Moses and all those worthies in the 11th
of the Hebrews, who were men strong in grace, how bravely they trample
upon all things below God. They left their families and their countries,
J Plutarch, as before. — G. * < Dainties.' — G.
EpH. Ill 8.] RICHES OF CHRIST. 5\
where they lived like princes, to wander in a wilderness, upon the bare
command of God.^ So Luther, a man strong in grace, when he had a
gown and money given him by the elector, he turned himself about,
and said, * I protest God shall not put me off with these poor low things.'
Souls that know by experience what the bosom of Christ is, what spiri-
tual communion is, what the glory of heaven is, will not be put off by
God nor man with things that are mixed, mutable, and momentary.
And to shame many professors in these days, I might bring in a cloud of
witnesses ; even from among the very heathen, who never heard of a
crucified Christ, and yet were more crucified to things below Christ than
many of them that pretend much to Christ. But I shall forbear, only
desiring that those that think and speak so scornfully and contemp-
tuously of heathens may not at last be found worse than heathens ; yea,
be judged and condemned by heathens in the great and terrible day of
the Lord.
Secondly, In order to a further deciphering of weak Christians, I shall
lay down this :
[2.] That weak saints do usually overfear troubles before they come;
yea^ those future evils that, forty to one, may never fall out.
The very empty thoughts and conceit of trouble is very terrible and
perplexing to a weak saint. When it was told the house of David, say-
ing, ' Syria is confederate with Ephraim,' his heart was moved, and the
heart of his people, as the trees of the wood are moved with the wind, Isa.
vii. 2. Their heart quaked and quivered, as we say, like an aspen leaf.
It is an elegant expression, shewing, in their extremity, the baseness of
their fears, arguing no courage or spirit at all in them. The very news
and conceit of trouble or calamities, oh how doth it perplex, and vex,
and grieve, and overwhelm weak Christians !^ The very hearing of
trouble at a distance makes them to stagger and reel, and ready to say,
' Will God now save ? Will he now deliver V It puts them into those
shaking fits, that they know not what to do with themselves, nor how
to perform the service they owe to God or man. Now tell me,, can you
call that a stout spirit, a strong spirit, that is daunted with the very
report and thoughts of calamity \ Or that does torment men with im-
moderate fear of a thousand things that happily shall never fall out; as
fears of foreign invasions, or fears of home-bred confusions, fears of change
of religion, or being surprised with such or such diseases, or being ruined
in their outward estate by such and such devices or disadvantages, or
by falling under the frowns of such a great man, or under the anger
and revenge of such and such a man, and a thousand such like things.
Now, this speaks out much weakness in grace. Souls strong in grace
are carried above these fears; yea, with the leviathan in Job, they can
laugh at the shaking of a spear, chap. xli. 29. They can say with David,
* The philosopher preferred the king's countenance before his coin. [Said of Socrates
in Plato, as before.— G.]
2 The chameleon, saith Pliny, is the most fearful of all creatures, and doth therefore
turn into all colours to save itself ; and so it is often with weak Christians Pray
for me, said Latimer in his letter to Ridley ; for I am sometimes so fearful, that I would
creep into o. mo\\sft-\\o\e.—[^I<oxe] Acts et Mon. 15C5. [Rather, 'A Conference had be-
twixt Master Ridley and Master Latimer in Prison,' &c. Foxe, by Townsend, vii. 423.
The words are touchingly humble : ' Pardon me, and pray for me ; pray for me, I say ;
pray for me, I say. For I am sometimes so fearful, that I would creep, into a mouse -
hole.'— G.
52 THE UNSEARCHABLE [EPH. III. 8.
' Though we walk through the valley of the shadow of death, we will
fear no evil ; for thou art wdth us, thy rod and thy staff do comfort us,'
Ps. xxiii. 4. But weak souls are afraid of their own shadow. The very
shadow of trouble will exceedingly trouble such souls, and oftentimes
make their lives a very hell.^
[3.] Thirdly, Faintin-g in the day of adversity epeaks of a soul to
be but weak in grace.
Weak Christians are overcome with little crosses. The least cross
doth not only startle them, but it sinks them, and makes them ready
to sit down and to cry out with the church, ' Behold you that pass by,
see whether there be any sorrow like my sorrow,^ Lam. i. 1± Before
trouble comes, weak Christians are apt to think that they can bear much
and endure much ; but, alas ! when the day of trial comes upon them,
when they are put to it, they prove but men of poor and impotent spirits,
and then they roar, and complain, and lie down in the dust, suffering
crosses and losses to bind them hand and foot, and to spoil them of all
their comforts. And now though they have many comforts for one
cross, yet one cross doth so damp and daunt their hearts, that joy and
comfort flies away from them, and they sit down overwhelmed. Cer-
tainly this speaks out little of Christ within. All Rachel's comforts
were no comforts, because her children were not. This speaks out much
weakness within.
Prov. xxiv. 10, 'If thou faintest in the day of adversity, thy strength
is small ;' if thou shrinkest, if thou abatest and slackest, in the day of
adversity, thy strength is small. Man hath no trial of his strength till
he be in trouble ; faintness then discovers weakness. Afflictions try
what sap we have, as hard weather tries what health we have. A weak
Christian sinks under a little burden ; every frown, every sour word, every
puff of wind blows him down, and makes him sink under his burden.
But now a soul strong in grace bears up bravely against all winds and
weather. That is a brave text, and worthy to l3e written in letters of
gold, that you have in Gen. xlix. 23, 24, ' Joseph's bow abode in strength,
though the archers sorely grieved him, shot at him, and hated him. And
the arms of his hands were made strong, by the mighty God of Jacob.'
The archers that sorely grieved him were his barbarous brethren that
sold him ; his -adulterous mistress that, harlot-like, hunted for his precious
life ; his injurious master, that without any desert of his, imprisoned him ;
the tumultuating Egyptians, that were pined with hunger, perhaps spake
of stoning him ; and -the envious courtiers and enchanters spake evilly of
him before Pharaoh, to bring him out of favour. All these ^hot sorely at
him. The word that is rendered archers in the Hebrew, vy^^ is arrow-
masters, which term implieth cunning and skilfulness in shooting. They
were cunning and skilful to hit the mark, and they shot at him, as at a
mark ; but yet ' his bow abode in strength.' When God in the midst of
weakness makes a soul strong, that soul will not only face enemies and
difficulties, but triumpih over them. Those that are strong in grace seldom
want courage or -counsel when they are at the worst. They always find
their hope to be an anchor at sea, and their faith a shield upon land ;
and therefore they triumph in all storms and dangers. They stand firm
1 Bucephalus was not afraid of Ins burden; the shadow only frighted him. So weak
Christians are afraid of the shadow of the cross.
EpH. III. 8.] RICHES OF CHRIST, 53
when they are under the greatest pressures i 2 Cor. xi. 23^ ' In labours
more abundant, in stripes above measure, in prisons more frequent, in
deaths often,' &c. And yet he triumphs in 2 Cor. i. 12, 'Our rejoicing
is this, the testimony of our conscience, that in singleness and godly
sincerity, not with fleshly wisdom, but by the grace of God, we have had
our conversation in the world, and more abundantly ta you-wards.'
Strong Paul rejoiced in his sufferings for Christ, and therefore often
sings it out : ' I, Paul, a prisoner of Jesus Christ ;' not ' I Paul, rapt
up in the third heaven.'^ " He preferred his crown of thorns before a
crown of gold, his prison rags above all royal robes.^
[4.] Fourthly, A tueak Christian thinks that little to be much that
he suffers for Christ.
In Mat. xix. 27, then ' answered Peter, and said unto him, Behold,
we have forsaken all, and followed thee ; what shall we have V Their
worldly case in following Christ, was little worse than when they only
traded in fishing ; and yet, ' we have forsaken all, and followed thee ;
what shall we have ? ' This their all was not worth a speaking of, and
yet, for this they look for some great worldly reward and recompence.
' We have forsaken all.' A great all sure ! a few broken boats, and a
few tattered and torn nets, and a little old household stuff, and Christ
maintained them too, upon his own cost and charge ;. and yet say they,
' We have forsaken all, and followed thee.' Neither is it without an
emphasis, that they begin with a Behold ;. ' Behold we have forsaken all,'
as if Christ were greatly beholding to them. Let their wills be but
crossed a little, by servants, children, fil^nds, &c, or let them but suffer
a little in their names or estates, &c., and presently you shall have them
a-sighing it out, ' No sorrow like our sorrow,' no loss to our loss, no cross
to our cross, &c.^ Whereas souls strong in grace suffer much, and yet
count that much but little. A soul strong in grace can suffer much,
and yet make nothing of it. I am heartily angry, saith Luther, who
suffered very much, with those that speak of my sufferings, which if com-
pared with that which Christ suffered for me, are not once to be men-
tioned in the same day, &c.^
[5.] Fifthly, Those that are weak in grace dwell more itpon what
tnay discourage ther)% in the ways of grace and holiness, than they do
upon what may encourage them.
They dwell more upon their sins than upon a Saviour ; more upon
their misery, than upon free grace and mercy ;. more upon that which
may feed their fears, than upon that that may strengthen their faith ;
more upon the cross, than upon the crown ; more upon those that are
against them, than those that are for them : Isa. li. 12, 13, * I, even I,
am he that comforteth you : who art thou, that thou shouldest be afraid
of a man that shall die, and of the son of man which shall be made as
grass ; and forgettest the Lord thy maker, that hath stretched forth the
heavens, and laid the foundations of the earth ; and hast feared con-
tinually every day, because of the fury of the oppressor, as if he were
ready to destroy ? and where is the fury of the oppressor V ^ The same
is intimated Bom. iv. 19, 20, 'Abraham, being not weak in faith, he
1 If we perish, Christ perisheth with us, said Luther. [' Table Talk,' as before.— G-l
2 Weak Christians are like children ; they look for a great reward for a little work.
^ ' Table Talk,' as before. -G.
54 THE UNSEARCHABLE [EPH. III. 8.
considered not his own body being dead, nor yet the deadness of Sarah's
womb.' Mark, ' being not weak in faith/ Souls weak in faith are very
apt to dwell upon discouragements, but strong Christians look above
all discouragements.
* He considered not.' The Greek is ov Tcarsvorjfrs he cared not for his
own body, he did not mind that ; but in the 20th verse, * he considered
him that had promised.' Souls strong in grace dwell more upon their
encouragements to holiness and believing, than upon their discourage-
ments. ' He considered him that had promised.' He had an eye fixed
upon the faithfulness of God, and the sufficiency and almightiness of
God, and this bore up his heart above all discouragements. So in 2
Cor. iv. 16-18, ' Our light affliction, which is but for a moment, worketh
for us a far more exceeding, and eternal weight of glory ; while we look
not (mark, they are not doatingupon their discouragements) upon things
that are seen, but upon things that are not seen : the things which are
seen are temporal, but the things that are not seen are eternal.' An eye
fixed upon encouragements makes heavy afflictions light, long afflictions
short, and bitter afflictions sweet. Those blessed martyrs found it so,
that were cast out all night, in a cold frosty night, naked, and were to
be burnt the nextday, who thus comforted themselves, The winteris sharp,
but paradise is sweet ; here we shiver for cold, but the bosom of Abra-
ham will make amends for all. Weak Christians have eyes to behold
their discouragements, but none to see their encouragements ; they look
niore upon their corruption than upon their sanctification ; upon their
disobedience than their obedience ; upon their distrust than upon their
faith ; upon the old man than upon the new ; and this keeps them low
and weak in spirituals, it causes a leanness in their souls.
[6.] Sixthly, The zeal of weak Christians usually outstrips their
wisdom and knovjledge.
Weak Christians are very zealous, but not according to knowledge :
Rom. x. 2, * For I bear them record, that they have a zeal of God, but not
according to knowledge.' They were very zealous, but not true zealots,
they are very peevish and pettish and censorious ; but they want wis-
dom and knowledge to manage their zeal, to God's glory and their
brethren's good. Such zeal had those two rabbins that set upon
Charles the Fifth, to persuade him to turn Jew, as judging their
religion to be the only religion in the world, and for which they were
put to a cruel death, in the year 1530.' A great zeal they had to the
winning over of him to Judaism, but this zeal was their ruin. Zeal
without knowledge is as wild-fire in a fool's hand ; it is like the devil
in the demoniac, that sometimes cast him into the fire, and sometimes
into the water. So the disciples of Christ were weak in their light,
and furious in their zeal : Luke ix. 54, ' Let fire come down from heaven,
and consume them,' say they. But mark what Christ saith, ver. 55 :
" Ye know not what manner of spirits ye are of;' that is, ye know not
what spirit acts you. You think that you are acted by such a spirit as
Elijah of old was acted by, but you err, saith Christ ; ' you have a zeal,
but not according to knowledge,' therefore it is a human affection and
not a divine motion. Zeal is like fire : in the chimney it is one of the
best servants, but out of the chimney it is one of the worst masters.
' David Rubenita, and Shilomeh Molcha. Alsted. Chr. 426.
EpH. III. 8.] RICHES OF CHRIST. 55
Zeal kept by knowledge and wisdom, in its proper place, is a choice
servant to Christ and saints ; but zeal not bounded by wisdom and
knowledge, is the high way to undo all, and to make a bell for many at
once/
Weak Christians are usually most zealous about circumstances and
things that have least of God and Christ and the power of holiness in
them ; and most cold about substances, as woful experience doth evi-
dence in these days. Zeal ordered by wisdom, feeds upon the faults of
offenders, not on their persons. It spends itself and its greatest heat
principally upon those things that concern a man's self It is most ex-
ercised about substantials : Tit. ii. 14, but that which is rash, is most
exercised about circumstantials ; Gal. i. 14, Paul was, in the days of his
ignorance, very zealous for the traditions of his fathers, &c.
[7.] Seventhly, Among all saints, the weakest saints act most like
carnal sinners.
No saint so like a sinner as a weak saint : 1 Cor. iii. 1-5, 'And I,
brethren, could not speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ. I have fed you with milk, and not with
meat : for hitherto ye were not able to bear it, neither yet now are ye
able. For are ye not yet carnal : for whereas there is among you envy-
ing, and strife, and divisions, are ye not carnal, and walk as men ? For
while one saith, I am of Paul, aud another I am of Apollos ; are ye not
carnal V They were advanced but very little above the imperfections
and passions and sins of mere men, of such which had nothing of the
Spirit in them, &c. Do wicked men quarrel with their teachers, as
shallow trivial teachers, when themselves are in fault, as being not cap-
able of more mysterious matter ? So did these babes here. Do wicked
men impute their not profiting to the minister, as he that, having a
thorn in his foot, complains of the roughness of the way as the cause of
his limping, whenas it was the thorn and not the roughness of the way
that hurt him. Or as she, that, being struck with a sudden blindness,
bid open the window, whenas it was not the want of light, but want
of sight, that troubled her. So did these babes in the text lay the
fault of their non-proficiency upon their teachers, when the fault was
wholly in themselves.^
Now he calls them carnal, partly because the flesh was strong in
them, and partly because they followed and relished the things of the
flesh, and partly because they did in their actions resemble carnal men.
Do carnal and wicked men cry up one good man, and cry down another ?
Do they lift up one, and abase another ? So did they. Are wicked
men full of envy, strife, and divisions ? So were they. And these over-
flowings of the gall and spleen, come from a fulness of bad humours, from
that abundance of carnality tliat was in them. But now souls strong
in grace are higher than carnal men, as Saul was higher than the people
by head and shoulders. Souls strong in grace have their feet where
carnal men's heads are : Prov. xv. 24, ' The way of life is above to the
1 Joseplius, in the lltli and 12th chapters of his hook, tells you of some that imposed
the name of Zelote upon themselves, as if they were zealous for the honour and service
of God, and under this pretence committed all riots and imaj^inable wickedness. It were
well if we had no such monsters among us in these days. [Zealots ; Anticj., b.iv. 10, teq,
et alibi.— G.']
■ In many things, weak Christians are carnal men's apes.
56 THE UNSEARCHABLE [EPH. III. 8.
wise, that he may depart from hell beneath.' Souls that are strong in
grace, do act rather like angels than like carnal men ; they do as much
resemble the Father of spirits, as carnal men do the Father of lies.
[8.] Eighthly, Souls weak in grace are easily drawn aside out of
the ways of holiness.
You know a man that hath but a little bodily strength, is easily
thrust out of the way ; so it is with souls weak in grace : 1 John iii. 7,
' Little children, let no man deceive you ; he that doth righteousness
is righteous, even as he is righteous/ Saith the apostle, 'Little children,
let no man deceive you.' Many in these days, under pretences of high
and glorious enjoyments of God, neglect and despise righteousness and
holiness, crying up visions and manifestations, when their visions are
only the visions of their own hearts and their manifestations are plain
delusi(ms. Ah ! but says the apostle, ' Little children, let none of these
deceive you.' I tell you he, and only he, that doth righteousness, is
righteous, as God is righteous. Children, you know, may be easily
cozened, and made to take counters for gold, because they are broader
and brighter. Children in grace are soon deceived, hence is it that
they are so cozened. 'Little children, keep yourselves from idols,'
1 John V, 21.^ So in Heb. xii. 12, 13, 'Wherefore lift up the hands
which hang down, and the feeble knees.' Some think that the apostle
aUudes to those combats of the heathens, wherein it was a token of
yielding, when a man hung down his hands. You are weak, saith the
apostle, and by reason of trials you are apt to hang down your hands,
and to give up all as lost; therefore, says he, lift up your hands to fight,
and your feet to run, take heart and courage, faint not, give not over,
turn not aside because of the sharpness of afflictions. But souls strong
in grace will hold on in the ways of grace and holiness, in the face of
all dangers and deaths, Ps. xliv.
[9.] Ninthly, Weak Christians are apt to Tnake sense and feeling
the judge of their spiritual estates and conditions.
And, therefore, upon every turn they are apt to judge themselves
miserable, and to conclude that they have no grace, because they can-
not feel it, nor discern it, nor believe it; and so making sense, feeling,
and reason, the judge of their estates, they wrong, and perplex, and vex
their precious souls, and make their lives a very hell: as if it were not
one thing to be the Lord's, and another thing for a man to know that
he is the Lord's ; as if it were not one thing for a man to have grace,
and another thing to know that he hath grace.
The Canaanite woman had strong faith, but no assurance that we
read of. Mat. xv. 22, seq. Gal. iv. 6, ' And because ye are sons, God
hath sent forth the Spirit of his Son into your hearts, crying, Abba,
Father.' Mark, they are first the sons of God, and then the Spirit
cries, Abba, Father. 1 John v. 13, 'These things have I written unto
you that believe on the name of the Son of God, that ye may know that
ye have eternal life.' Mark, they did beUeve, and they had eternal life,
in respect of Christ their head, who, as a public person, was gone to
heaven, to represent all his saints. And they had eternal life in respect
* The idols that are here mentioned are surely those that the Gnostics used to wor-
ship, viz., the images and pictures of Simon Magus and Helena, as might be made
evident out of Eusebius.
EpH. III. 8.] RICHES OF CHRIST. 57
of the promises, and they had eternal life in respect of the beginnings
of it ; and yet they did not know it, they did not believe it. There-
fore ' these things write I unto you that believe on the name of the Son
of God,' saith he, ' that ye may know that ye have eternal life, and
that this life is in his Son.' Ponder on Mieah vii. 7-9. Much of this
you may read in my treatise called Heaven on Earth, or a well-
grounded Assurance of Mens everlasting Ha^ypiness and Blessedness
in this World, and to that I refer you.^
The word shall judge us at last, John xii. 48 ; and therefore strong
saints make only the word of God the judge of their spiritual condition
now, as Constantino made it the judge and decider of all opinions.
[10.] Tenthly, Their thoughts and hearts are more taken with the
love-tokens, and the good things they have by Christ, than with the
person of Christ.
Oh their graces, their comforts, their enlargements, their meltings,
and their warmings, &c., are the things that most take them. Their
thoughts and hearts are so exercised and carried out about these, that
the person of Christ is much neglected by them. The child is so taken
with babies^ and rattles, &c., that the mother is not minded. And
such is the carriage of weak Christians towards Christ. But now souls
strong in grace are more taken with the person of Christ than they
are with the love-tokens of Christ. They bless Christ indeed for every
dram of gTace, and for every good word from heaven, and for every
good look from heaven; ay, but yet the person of Christ, that is more to
them than all these.^ This is remarkable in the church. Cant. v. 9, 1 0,
' What is thy beloved more than another beloved, O thou fairest among
women ? &c. My beloved is white and ruddy, the chiefest among ten
thousand,' &c. She doth not say, My beloved is one that I have got
so many thousands by, and heaven by, and pardon of sin by, and peace
of conscience by. Oh no ! but he is white and ruddy. Her soul was
taken most with the person of Christ. Not but that every one is to
mind the graces of Christ, and to be thankful for them ; ay, but it is an
argument of weakness of grace, when the heart is more exercised about
the bracelets, and the kisses, and the love-tokens of Christ, than it is
about the person of Christ.* But now saith. one strong in grace. My
bracelets are precious, but Christ is more precious ; the streams of grace
are sweet, but the fountain of grace is most sweet ; the beams of the
sun are glorious, but the sun itself is most glorious. A naked Christ,
a despised Christ, a persecuted Christ, is more valued by a strong
Christian, than heaven and earth is by a weak Christian.^
[11.] Eleventhly, Souls weak in grace are easily stopped and taken
off from acting graciously and holily, when discouragements face
thera.
This you may see in that remarkable instance concerning Peter, in
that 26th of Matthew, from the 69th to the end. A silly wench out-
faces him; she daunts and dis- spirits this self-confident champion ; she
easily stops and turns him by saying, * Thou wast with Jesus of Galilee,'
1 See Vol. II. p. 301, seq.—Q. 2 < Dolls.'— G.
' Christ is the most sparkling diamond in the ring of glory, &c.
* That wife is hut weak in her love that is more taken with her husband's presents
than with his person.
* Christ's person, to a strong Christian, is the greatest cordial in all the world.
58 THE UNSEARCHABLE [EpH. III. 8.
V. 70. 'But he denied it before them all, saying, I know not what thou
sayest.' He makes as if he did neither understand her words or her
meaning; and this false dissembling was a true denying of Christ. Now
Mark saith, chap. xiv. 68, that upon the very first denial of Christ, the
cock crew, and yet this fair warning could not secure him, but when
another maid saw him, and said, 'This fellow was with Jesus of
Nazareth,' ver. 72, he denied it with an oath, saying, ' I do not know
the man.'i This was fearful and dreadful, and the worse because his
Master, whom he forsware, was now upon his trial, and might say with
wounded Caesar, x-ai od tskvov, What! and thou my son Brutus!'^ Is
this thy kindness to thy friend, to him that has loved thee, and saved
tbee, and owned thee ? &c. Then ver. 73, ' Surely thou art one of them,
for thy speech betrayeth thee.' And ver. 74. ' He began to curse and
to swear, I know not the man.
The Greek word that is rendered curse, imports a cursing and a
damning of himself, an imprecation of God's wrath, and a separation
from the presence and glory of God, if he knew the man.^ Some
writers say, that he cursed Christ. ' I know not the man,' saith he.
Though it were ten tliousand times better to bear than to swear, and
to die than to lie, yet when discouragement faces him, he is so amazed
and daunted, that he tells the most incredible lie that almost could be
uttered by the mouth of man. For there was scarce any Jew, saith
Grotius, that knew not Christ l:)y sight, being famous for those abund-
ance of miracles that he wrought before their eyes. Neither could
Peter allege any cause why he came thither, if he had not known
Christ. But, ver. 75, * He went out, and wept bitterly.' One sweet look
of love breaks his heart in pieces, he melts under the beamings forth of
divine favour upon him. Once he leapt into a sea of waters to come
to Christ, and now he leaps into a sea of tears for that he had so shame-
fully denied Christ. Clement notes, that Peter so repented, that all his
life-time after, every night when he heard the cock crow, he would fall
upon his knees and weep bitterly, begging pardon for this dreadful sin.*
Others say, that after his lying, cursing, and denying of Christ, he
was ever and anon weeping, and that his face was furrowed with con-
tinual tears. He had no sooner taken in poison, but he vomits it up
again, before it got to the vitals. He had no sooner handled a serpent,
but he turns it into a rod to scourge his soul with remorse. This truth
is further confirmed by the speech and carriage of the disciples : Luke
xxiv. 21, seq., ' We trusted,' say they, ' that it had been he which should
have redeemed Israel, but now we cannot tell what to say to it.' Here
their hope hangs the wing extremely. Weak souls find it as hard to
wait for God, as it is to bear evil.^ This weakness Christ checks, ver.
25, 'O fools, and slow of heart to believe all that the prophets have
spoken,' &c. And John xvi. 5, the first news Christ tells them, is of
' Cavehis autem, si pavebis. ^ Plutarch, &c., as before. — G.
^ xxroivcchf^x-r't^iiv. Vide Calvm on the text in Rom. vi. 19, There are three tos in
the expression of tlie service of sin: to uncleanness, to iniquity, and unto iniquity ; but
in the service of God there are only two tos : to righteousness, and unto holiness ; to
note that we are more prone to sin before conversion, than we are to grace and holiness
after conversion. < In loco : Epist.— G.
^ Invalidnm omne naturd queridum, weak spirits are ever quarrelling and contending.
[Seneca : Be Animi Tranqmllitaie.—G.']
EpH. hi. 8.] RICHES OF CHRIST. 59
their sufferings and of his leaving of them; and upon the thoughts
hereof their hearts were so filled with sorrow, that they could not so
much as say, ' Master, whither goest thou V ver. 6. But now, souls
strong in grace will hold on in holy and gracious actings in the very
face of the greatest discouragements, as those in Ps. xliv. 19, ' Though
thou hast sore broken us in the place of dragons, and covered us with
the shadow oF death, yet our heart is not turned back, neither have
our steps declined from thy ways.' And so the three children, they
hold up in the face of all discouragements. And so those brave worthies,
of whom this world was not worthy, Heb. xi., their hearts were carried
out exceedingly, notwithstanding all discouragements, to hold on in
ways of holiness, and in their actings of faith upon God, in the face of
all dangers and deaths that did attend them.^
When Henry the Eighth had spoken and written bitterly against
Luther, saith Luther, Tell the Henries, the bishops, the Turks, and the
devil himself, do what they can, we are children of the kingdom, wor-
shipping of the true God, whom they, and such as they, spit upon and
crucified.^ And of the same spirit and metal were many martyrs.
Basil affirms of the primitive saints, that they had so much courage
and confidence in their sufferings, that many of the heathens, seeing
their heroic zeal and constancy, turned Christians.
[12.] Twelfthly, Weak saints mind their wages and veils more than
their work.
Their wages, their veils,^ is joy, peace, comfort, and assurance, &c. ;
and their work is waiting on God, believing in God, walking with C^od,
acting for God, &c. Now, weak saints' minds are more carried out, and
taken up about their wages, about their veils, than they are about their
work, as experience doth abundantly evidence.* Ah! Christians, if you
don't mind your wages more than your work, what means the bleating
of the sheep, and the lowing of the oxen? 1 Sam. xv. 14. What
means those earnest and vehement cryings out and wrestlings for joy,
peace, comfort, and assurance, when the great work of believing, of
waiting, and of walking^ with God, is so much neglected and disregarded?
But now strong saints are more mindful of their work than they are of
their wages. Lord! saith a strong saint, do but uphold me in a way of
believing, in a way of working, in a way of holy walking, &c., and it
shall be enough, though I should never have assurance, comfort, peace,
or joy, till my dying day. If thou wilt carry me forth so as thou
mayest have honour, though I have no comfort ; so thou mayest have
glory, though I have no peace, I will bless thee, Rom. iv. 18-20. I
know, says such a soul, though a life of comfort be most pleasing to
me, yet a life of believing, abstracted from comfort, is most honourable
to thee, and therefore I will be silent before thee. Lord ! do but help
me in my work, and take thine own time to give me my wages, to give
me comfort, joy, peace, assurance. They are none of the best servants
that mind their wages more than their work, nor they are none of the
• Such a spirit shined in Chrysostom when he bid them tell the enraged empress
Eudoxia, Nil nisi peccatum timeo, I fear nothing but sin.
2 ' Table Talk,' as before, with reference to Henry 8th's • Assertio Sacramentorum
adversus Lutherum,' 1521, which won for him from the pope his title of ' Defender of
the Faith.'— G. 3 ' Presents.'— G.
♦ Children mind more play-days than they do working-days, or school-days.
60 THE UNSEARCHABLE [EPH, III. 8.
best Christians that mind their comforts and their in-comes^ more than
that homage and duty that they owe to God,
Before I come to the second thing premised, give me leave to give
you this hint ; viz., that there is no such way to joy, peace, and assur-
ance, as this, to mind your work more than your wages. Ah I had many
mourning, complaining Christians done thus, their mourning before this
had been turned into rejoicing, and their complaining into singings.
Christians, th^ high way to comfort is to mind comfort less, and duty
more ; it is to mind more what thou shouldst do, than what thou
wouldst have, as you may see in Eph. i. 13, ' In whom ye also trusted,
after that ye heard the word of faith, the gospel of your salvation : in
whom also, after that ye believed, ye were sealed with that Holy Spirit
of promise."
The original runs thus, sv IL xal 'TTKsrsvffavng^ in whom believing, ye were
sealed. While faith is busied and exercised about Christ, and those
varieties of glories and excellencies that are in him, the Lord comes,
and by his Spirit seals up the life, and love, and glory of them.
Thus by divine assistance I have despatched the first thing, viz., the
deciphering of weak Christians.
II. The second thing that I propounded for the further opening and
clearing of this point was, to hold forth to you those things that fend to
sujpport, cor)ifort, and uphold weak Christians. And truly I must
needs say, that if ever there were a time wherein weak Christians had
need of support, I verily believe this is the time wherein we live, for
by the horrid profaneness of men on the one hand, and the abominable,
loose, and rotten principles of others on the other hand, the hearts of
many weak Christians especially are sadded, that God would, not have
sadded, and their spirits wounded and grieved, that God would have
comforted and healed ; and therefore I shall dwell the longer upon this
second thing.
And the first thing that I shall lay down by way of support is this.
Support 1. That the weakest Christians have as much interest and
propriety in Christ, and all the fundamental good that comes by
Christ, as the strongest saints in the world have?
Weak saints are as much united to Christ, as much justified by Christ,
as much reconciled by Christ, and as much pardoned by Christ, as the
strongest saints. It is true, weak Christians cannot make so much im-
provement and advantage of their interest in Christ, as strong saints
can ; they have not that power, that wisdom, that spiritual skill to
make that advantage of their interest and propriety in Christ as strong
saints have ; yet have they as much interest and propriety in the Lord
Jesus, and all the fundamental good that comes by him, as the strongest
saint that breathes. The sucking child hath as much interest and pro-
priety in the father, and in what is the father,^ as the child that is grown
up to age, though the young child has not that skill, nor that power,
nor wisdom to improve that interest to his advantage, as he that is
grown up in years hath. It is just so here; a soul weak in grace hath
' = ' Incomings' of the Spirit of graces. — G.
* He that looked upon the brazen serpent, though with a weak sight, was healed as
thoroughly as he that looked upon it with a stronger sight. A weak faith is a joint pos-
sessor, though no faith can be a joint purchaser of Christ. ^ Qu. ' father's ' ?— Ed.
EpH. III. 8.] RICHES OF CHRIST. 61
as much interest in the Lord as the strongest saint hath, though he
hath not that skill to improve that imterest. And is not this a singular
comfort and snpport ? Verily, were there no more to bear up a poor
weak saint from fainting under all their sins, and sorrows, and suffer-
ings, yet this alone might do it, &c.
The second support and comfort to weak saints is this :
Support 2. That God doth vnth an eye of love reflect upon the least
good that is in them, or done by thenn}
And is not this a glorious comfort and support, that the Lord looks
with an eye of love upon the least good that is in you, or done by you?
You cannot have a good thought, but God looks upon that thought
with an eye of love : Ps. xxxii 5, * I said I would confess my sin, and
thou forgavest mine iniquity.' I said it in my thoughts, that I would
confess my sin, and thou presently meeting me with pardoning mercy,
forgavest mine iniquity. So in Mai. iii. 16, 'And there was a book of
remembrance written for them that feared the Lord, and that thought
upon his name.' They had but some thoughts of God, and God re-
flects upon those thoughts with an eye of love : Isa. xxxviii. 5, ' I have
heard thy prayers, I have seen thy tears.' Tears we look upon but as
poor things, and yet God looks upon them as pearls, and therefore he
puts them into his bottle, as the psalmist speaks.^ There is not a bit
of bread, not a drop of drink thou givest, but God casts an eye of love
upon it. Mat. xxv. 35, 36.
There is not a desire that arises in thy soul, but the Lord takes
notice of it: Prov. x. 17, 'Thou hast heard the desire of the humble.'
Weak saints are full of desires, their whole life is a life of desires, they
are still a-breathing out holy desires : Lord, pardon such a sin, and
give me power against such a sin, and strength, Lord, to withstand such
a temptation, and grace. Lord, to uphold me under such an affliction,
&c. ; and the Lord hears and answers such gracious breathings and
longings.
It was holy Jewel's desire, that he might die preaching ; and God
looked with an eye of love upon his desire, and he had it.
It was Latimer's desire, that he might shed his heart's blood for
Christ ; and God looked with an eye of lov-e upon the breathiugs of his
heart, and he had it.
The Israelites did but groan, and God looked upon their groans with
an eye of love ; he comes down, he makes his arm bare, he tramples
upon their proud enemies, and by miracles he saved them. O weak
Christian 1 is not this a singular comfort, that the Lord reflects with an
eye of love upon your thoughts, upon your desires, upon your tears, and
upon your groanings, &e. What though others slight you ! what
though others take no notice of you ! yet the Lord casts an eye of love
upon you.
Some think it very strange that God should set down in Scripture
the story of Jacob, a poor countryman. Gen. xxxi., that he had a few
ewes and Iambs, streaked and spotted, and yet take no notice of the
• The least star gives light ; the least drop moistens.
2 So in Ps. vi. 8, one ohserves that there are two strong things in tears : [1.] Deor-
sum flaunt, et ccelum petunt, they drop downward, and fall to the earth ; yet they reach up-
wards, and pierce the heavens. [2.] Muice sunt et loquuntur, they hold their peace, yet
cry very loud.
62 THE UNSEARCHABLE [EPH. III. 8.
great emperors and kings of the earth, nor of their great actions and
warlike designs in the world. But this is to shew that tender love and
respect that God bears to his children, above what he does to the great
ones of tliis world. God is more taken with Lazarus's patched coat than
with Dives's silken robe, &c.
A third thing that I shall propound for the support and comfort of
weak saints is this :
Sujyport 3. Consider, the Lord looks more upon your graces than
he doth upon your iveaknesses.
Or thus,
The Lord will not cast away weak saints, hy reason of the weak-
nesses that cleaves to their persons or services.
In 2 Chron. xxx. 18-20, there came a multitude of people to eat the
passover, but they were not prepared according to the preparation of
the sanctuary ; therefore Hezekiah puts up a prayer for them, and the
text saith, that the ' Lord hearkened to Hezekiah, and healed the peo-
ple.' The Lord looked upon their uprightness, and so passed over all
their other weaknesses. He did not cast off Peter for his horrid sins,
but rather looks upon him with an eye of love and pity : Mark xvi. 7,
' But go your way, tell his disciples and Peter, that he goeth before you
into Galilee ; there shall ye see him, as he said unto you.' O admirable
love ! matchless mercy ! where sin abounds, grace does superabound.
This is the glory of Christ, that he carries it sweetly towards his people,
when they carry themselves unworthily towards him. Christ looks
more upon Peter's sorrow than upon his sin, upon his tears than upon
his oaths, &c. The Lord will not cast away weak saints for their great
unbelief, because there is a little faith in them. He will not throw
them away for that hypocrisy that is in them, because of that little
sincerity that is in them. He will not cast away weak saints for that
pride that is in them, because of those rays of humility that shine in
them. He will not despise his people for their passions, because of
those grains of meekness that are in them. We will not throw away a
little gold because of a great deal of dross that cleaves to it, nor a little
wheat because mixed with much chaff, and will God ? will God ?
We will not cast away our garments because of some spots, nor our
books because of some blots, nor our jewels because of some flaws, and
do we think that the Lord will cast away his dearest ones, because of
their spots, and blots, and flaws ? Surely no. God looks more upon the
bright side of the cloud than the dark : James v. 11, ' Remember the
patience of Job.' It is not, remember the murmuring of Job, the
cursing of Job, the complainings of Job, the impatience of Job ; but,
* Remember the patience of Job.' God looks upon the pearl, and not
upon the spot that is in it. So in Heb. xi. 30, 31, there is mention
made of Rahab's faith, love, and peaceable behaviour towards the spies,
but no mention made of her lie. The Lord overlooks her weakness,
and keeps his eye upon her virtues. Where God sees but a little grace,
he doth as it were hide his eyes from those circumstances that might
seem to deface the glory of it. So in 1 Pet. iii. 6, ' Even as Sarah
obeyed Abraham, calling him lord.' Mark there was but one good
word in Sarah's speech to Abraham, she called her husband lord ; the
speech otherwise was a speech of unbelief, yet the Holy Ghost speaking
EpH. III. 8.] RICHES OF CHRIST. 63
of her in reference to that speech, conceals all the evil in it, and men-
tions only the reverent title she gave to her husband, commending her
for it.
He that drew Alexander, whilst he had a scar npon his face, drew
him with his finger upon the scar. So when the Lord comes to look
upon a poor soul, he lays his finger upon the scar, upon the infirmity,
that he may see nothing but grace, which is the beauty and the glory
of the soul. Ah 1 but weak Christians are more apt to look upon their
infirmities than on their graces, and because their little gold is mixed
with a great deal of dross, they are ready to throw away all as dross.
Well, remember this, the Lord Jesus hath as great and as large an
interest in.the weakest saints, as he hath in the strongest. He hath the
interest of a friend, and the interest of a father, and the interest of a
head, and the interest of a husband ; and, therefore, though saints be
weak, yea, though they be very weak, yet having as great and as large
an interest in them as in the strongest saints, he cannot but overlook
their weakness, and keep a fixed eye upon their graces.
K fourth support is this :
Support 4. That the Lord will graciously ^preserve and strengthen
those weak graces that are in you}
Though your graces be as a spark of fire in the midst of an ocean of
corruption, yet the Lord will preserve and blow up that spark of fire
into a flame. It was the priest's office in the time of the law, to keep
the fire in the sanctuary from going out ; and it is the office of our
Lord Jesus, as he is our high priest, our head, our husband, our media-
tor, for to blow up that heavenly fire that he hath kindled in any of our
souls. His honour, his faithfulness, and his goodness is engaged in it,
and therefore he cannot but do it, else he would lose much love and
many prayers and praises, did he not cherish, preserve, and strengthen
his own work in his own people. The faith of- the disciples was gene-
rally weak, as I have formerly shewed you, and yet how sweetly doth
the Lord Jesus carry it towards them ! John xvi., Acts ii. He was
still a-breathing out light, life, and love upon them ; he was still a-
turning their water into wine, their bitter into sweet, and their discour-
agements into encouragements, and all to raise and keep up their
spirits. His heart was much in this thing, therefore says he, ' It is
necessary that I leave you, that I may send the Comforter to be a com-
fort and guide unto you.' I will pour out my Spirit upon you, that a
little one may become a thousand, and a small one a strong nation,
and that the feeble may be as David, and the house of David as God,
as the angel of the Lord,-Zech. xii. 8. That is a sweet text, Isa. Ixv. 8,
' Thus saith the Lord, As the new wine is found in the clusters, and one
saith, Destroy it not, for a blessing is in it, so will I do for my servants'
sake,' &c. Oh, saith Christ to the Father, here are a company of weak
saints that have some buddings of grace, oh do not destroy it. Father !
there is a blessing in it, though it be but weak. The genuine sense of
the similitude, I think, is this : when a vine being blasted or otherwise
decayed is grown so bad and so barren, that scarce any good clusters of
grapes can he discerned on it, whereby it may be deemed to have any life,
or of ever becoming fruitful again, and the husbandman is about to grub
' The tallest oak was once an acorn, and the deepest doctor was once in his horn-book.
fj4 THE UNSEARCHABLE [EPH. III. 8.
it up or cut it down to the ground, one standing by sees here a cluster,
and there a little cluster, and cries out, Oh do not grub up the vine,
do not cut down the vine, it hath a little life, and by good husbandry
it may be made fruitful. We may look upon the Lord Jesus as thus
pleading with his Father's justice : Father, I know thou seest that these
souls are dry and barren, and that there is little or no good in them,
and therefore thou mightest justly cut them down. But, O my Father !
I see here a bunch and there a bunch, here a little grace and there a
little grace, surely there is a blessing it. Oh spare it, let it not be
stubbed up, let it not be destroyed.
Mat. xii. 27, ' A bruised reed shall he not break, nor smoking flax
shall he not quench, till he send forth judgment unto victory.'^
' A bruised reed shall he not break.' The Jewish commentators
carry it thus : he shall not tyrannise over, but nourish and cherish the
poor, weak, feeble ones, that are wont to be oppressed by great ones.
But men more spiritual carry it thus : Christ will not cany it roughly and
rigorously towards poor weak tender souls, whose graces are as a bruised
reed and as smoking flax. A reed is a contemptible thing, a tender
thino", it will break sometimes before a man is aware ; a bruised reed
is more tender, it will be broken with a touch, yet Christ will not break
such a bruised reed, i.e. a soul weak in grace.
' Nor quench the smoking flax/ The wick of a candle is little worth,
and yet less when it smokes, as yielding neither light nor heat, but
rather smokes, and offends with an ill smell, which men cannot bear,
but will tread it out. But the Lord Jesus Christ will not do so. Souls
whose knowledge, love, faith, and zeal do as but smoke out, the Lord
Jesus will not trample under foot ; nay, he will cherish, nourish, and
strengthen such to life eternal. Look, what tallow is to the wick, or
oil is to the lamp, that will the Lord Jesus be to the graces of weak
Christians.
' Till he shall bring forth judgment unto victory.' That is, until the
sanctified frame of grace begun in their hearts be brought to that per-
fection that it prevaileth over all opposite corruption.
Thus you see how sweetly the Lord Jesus carries it to souls weak
in grace ; therefore let not those that bring forth a hundredfold despise
those that bring forth but thirty, nor those that have five talents despise
those that have but two.
The fifth support is this :
Support 5. That weak saints may he very useful to the strong, and
sometimes 'iuay do more than strong saints can.
As you may see in 1 Cor. xii. 14) to 28.^ The apostle in this Scrip-
ture discovers the singular use of the weakest saint in the body of
Christ by the usefulness of the weakest and meanest member in the
natural body to the strongest : ver. 21, ' The eye cannot say to the hand,
^ \)t,p>a.\Xu : to brin^ forth. It is the custom of all writers, and very frequent in the sacred
dialect, to use phrases whereby they understand much more than they do express : an
example whereof you have in this verse, where Christ's not breaking the bruised reed
signifies his great mercy and kindness in repairing, and restoring, and curing tlie bruised
weakling. And so his not quenching the smoking flax is his enlivening, quickening,
and inflaming that fire or spark of grace or goodness which was almost quenched, &c.
2 Others understand the words of Christ setting up the profession of the gospel in tho
world among the heathens, if the Jews will not receive it.
EpH. III. 8.] RICHES OF CHRIST. 65
I have no need of thee ; nor again the head to the foot, I have no need
of thee.' By the head and by the eye he means such saints as were
eminent in gifts and graces, that were adorned more richly and that
shined more gloriously in grace and gracious abilities than others. Oh
these should not despise those that were not so eminent and excellent
as themselves; for God hath so tempered the inequality of the members
in the natural body, that the more excellent and beautiful members can
in no wise lack the more abject and weak members ; therefore slight
not the weakest saints, for certainly, at first or last, the weakest will be
serviceable to the strongest. A dwarf may be useful to a giant, a child
to a man ; sometimes a little finger shall do that that a limb in the
body cannot do ; it is so often in Christ's spiritual body.^ I will give you
a very famous instance for this.
At the council of Nice there was 318 bishops, and by the subtlety of
a philosopher disputing against the marriage of ministers, they gene-
rally voted against it, that those that were single should not marry.
At length up starts Paphnutius, a plain Christian, and in the name of
Christ, with the naked word of God, he pleaded against them all in that
case; and God so wrought by his arguments, that he convinced the 318
bishops, and carried the cause against them ; yea, and so convinced the
philosopher of his error, that before all he freely confessed it: 'As long,'
saith he,/ as men's words were only pressed, I could repel words with
words ; but what is weak man to withstand the word of God ? I yield ;
I am conquered.'^
Weak Christians may be of singular use to the strongest ; those that
know most may learn more even from the weakest saints.^
Junius was converted by discoursing with a ploughman ; * and, Acts
xviii. 24 to 27, Apollos, though he was an eloquent man and mighty
in the Scriptures as the text speaks, yet was he furthered and bettered
in the knowledge of Christ's kingdom by Aquila and Priscilla. A poor
tent-maker and his wife were instrumental to acquaint him with those
things that he knew but weakly. He had not ascended above John's
baptism, but they had, and so communicated their light and knowledge
to him.
The sixth support is this:
Support 6. Where there is hut a little grace, there God expects less,
and will accept of less, though it be accompanied with many failings.
Thou sayest, Oh! I have but a little grace, a little faith, a little love,
a little zeal. Oh know, where there is but a little grace, there God
expects less obedience, and will accept of less service : 2 Cor. viii. 12,
* For if there be first a willing mind, it is accepted according to that
which a man hath, and not according to that which he hath not.' The
two mites cast into the treasury, Luke xxi. 3, by the poor widow, her
heart being in the action, were more acceptable than two talents cast in
by others. Noah's sacrifice could not be great, and yet it was greatly
accepted by God. In the time of the law, God accepted a handful of
' It was a saying of General Vera to the king of Denmark, that kings cared not for
soldiers, until such time that their crowns hung on the one side of their heads. [See
Sibbes, vol. i. 35. — G.] ^ Socrates, Eccles. Hist. : ^Sub nomine. — G.]
3 A little star hath light and influence, though not the glory which is proper to the
sun. ♦ As before, page 21. — G.
VOL. III. E
66 . THE UNSEARCHABLE [EpH. III. 8.
meal for a sacrifice, and a gripe of goat's hair for an oblation ; and cer-
tainly God hath lost none of his affections to poor souls in the time of
the gospel : Cant. ii. 14, * Let me hear thy voice, for thy voice is sweet,
. and thy countenance is lovely.' The Hebrew word ethkolech signifies
any sound such as birds or brutes make. Their chattering is like lovely
songs in the ear of God, their mite is a sweet oblation. Parents, that
have but some drops of that love and tender affection that is in God to
his people, yet accept of a very little service from their weak children ;
and will not God ? In time of strength God looks for much, but in the
time of weakness God will bear much, and overlook much, and accept
of a little, yea, of a very little.^
One, writing of the tree of knowledge, saith that 'it bears many
leaves, but little fruit.' Though weak saints have a great many leaves,
and but little fruit, little grace, yet that little the Lord will kindly
accept of
Artaxerxes, the Persian monarch, was famous for accepting of a little
water from the hand of a loving subject ; God makes himself famous,
and his grace glorious, by his kind acceptation of the weakest endea-
vours of his people, &c.
The seventh support is this:
Support 7. The least measure of grace is as true an earnest, and as
good and sure a pledge of greater measures of grace that the soul shall
have here, and of glory that the soul shall have hereafter, as the greatest
measure of grace is.^
' He that hath begun a good work, he will perfect it to the day of
Christ,' Philip, i. 6. Christ is called not only the author, but also the
finisher of our faith, Heb. xii. 2. In Mai. iv. 2, 3, ' Unto you that fear
my name, shall the Sun of righteousness arise, with heaUng in his
wings, and he shall go forth and grow up as calves of the stall.' And
so in Job xvii. 9, ' The righteous shall hold on his way, and he that hath
clean hands shall be stronger and stronger.'^ Zech. xii. 8, ' In that day
shall the Lord defend the inhabitants of Jerusalem, and he that is
feeble among them at that day shall be as David, and the house of
David shall be as God, as the angel of the Lord before them.' So in
Hosea xiv. 5-7, I will be as the dew to Israel, he shall grow as the lily,
and cast forth his fruits as Lebanon : his branches shall spread, and his
beauty shall be as the olive tree, and his smell as Lebanon. They that
dwell under his shadow shall return, they shall revive as the corn, and
grow as the vine : the scent thereof shall be as the wine of Lebanon,'
The tree in Alcinous's garden had always blossoms, buds, and ripe
fruits, one under another. Such a tree will God make every Christian
to be. * The righteous,' though never so weak, ' shall flourish like the
palm tree,' Ps. xcii. 12-1 -t. Now the palm tree never loseth his leaf or
fruit, saith Pliny.
* It is very observable that the eagle and the lion, those brave creatures, were not
offered in sacrifice unto God, but the poor lamb and dove : to note that your brave, high,
and lofty spirits God regards not ; but your poor, meek, contemptible spirits God accepts.
2 Though men often lose their earnest, yet God will never lose his. His earnest is
very obliging.
3 The Hebrew word I")"!, or way, signifies a distinct course from others, as the way
from one town differs from the way to another. Here in Job it is taken for a course in
plenty.
EpH. III. 8.] EICHES OF CHRIST. 67
An old man being asked if he grew in goodness, answered, Yea,
doubtless I believe I do, because the Lord hath said, ' They shall still
bring forth fruit in old age, they shall be fat, and flourishing;' or green,
as the Hebrew hath it.^
In the island of St Thomas, on the back side of Africa, in the midst
of it is a hill, and over that a continual cloud, wherewith the whole
island is watered. Such a cloud is Christ to weak saints. Though our
hearts naturally are like the isle of Patmos, which is so barren of any
good as that nothing will grow but on earth that is brought from other,
places, yet Christ will make them like * a watered garden, and like a
spring of water, whose waters fail not,' Isa. Iviii, 11.
The eighth support is this :
Support 8. That the least good that is done by the weakest saint
shall not be despised by Christ, but highly esteemed and rewarded.^
As you may see in Mat. xix. 27, * Behold we have forsaken all, and
followed thee, and what shall we have?' A great all! a great catch
indeed, as I have formerly shewed you ; they left a few old boats and
torn nets and poor household stuff, yet Christ carries it very sweetly
and lovingly to them, and tells them in verse 28, that they should ' sit
upon twelve thrones, judging the twelve tribes of Israel.' Christ tells
them they shall sit as ambassadors or chief councillors and presidents,
which have the chief seats in the kingly assembly, yea, they shall sit
as kings. They are here but obscure kings, but kings elected ; but in
that day they shall be kings crowned, kings glorified, kings acknow-
ledged. Then they shall as far outshine the glory of the sun, as the
sun now outshines a twinkling star. In that day they shall be * higher
than the kings .of the earth/ Ps. Ixxxix. 27. So in Mat. x. 42, * And who-
soever shall give to drink unto one of these little ones, a cup of cold
water only, in the name of a disciple, verily I say unto you, he shall in
no wise lose his reward, for a cup of cold water/ Water, the common
element, and cold water, which cost them not so much as fire to warm
it ; for that, there is a torrent and a very sea of all pleasures provided
for thee to all eternity. God esteems men's deeds by their minds, and
not their minds by their deeds. The least and cheapest courtesy that
can be shewed shall be rewarded. There is an emphasis in that deep
asseveration, * Verily I say unto you, he shall in no wise lose his reward.'
Mercy is as sure a grain as vanity.^ God is not like to break, neither
will he forget the least good done by the least saint. The butler may
forget Joseph, and Joseph may forget his father's house, but the Lord
will not forget the least good done by the weakest saint.*
The Duke of Burgundy, being a wise and loving man, did bountifully
reward a poor gardener, for offering of him a rape-root, being the best pre-
^ CJ^yri. From hagnan, green.
2 A dying saint once cried out, ' He is come, he is come!' meaning the Lord, with a
great reward for a little work.
3 So in all the editions. Qu. Mercy, typified by 'grain' or seed, [Cf. Ps. xcvii. 11],
yields as ' sure' a harvest of 'good' or blessing, as does ' vanity' of ' evil ?'— G.
* Agrippa, having suffered imprisonment for wishing Caius [Caligula. — G.] emperor,
the first thing Caius did when he came to the empire was to prefer Agrippa [grandson of
Herod. — G.] to a kingdom. He gave him also a chain of gold as heavy as the chain of
iron that was upon him in prison [whither he had been sent by Tiberius. — G.]. And
will not Christ richly reward for all our well-wishes toward him, and for all our gracious
actings for him ? Surely he will. He has a king's heart, as well as a king's purse.
68 THE UNSEARCHABLE [EPH. III. 8.
sent the poor man bad ; and will not our God, whose very nature is
goodness, kindness, and sweetness, &c., do much more ? Surely he Avill
reward the least good done by the weakest saint. Therefore be not dis-
couraged, weak Christians, though you should meet with hard measure
from the world, though they should reward your weak services with re-
proaches, &c., for the Lord will reward you ; he * will not despise the
day of small things,' Heb. vi. 10. What though, O precious soul, thy
language be clipped and broken ? what though thou canst but chatter
. like a crane ? what though thou canst not talk so fluently and eloquently
for Christ as others ? what though thy hand be weak, that thou canst
not do so much for Christ as others ? nor do so well for Christ as others ?
yet the Lord, seeing thy heart sincere, will reward thee. Thou shalt
have an everlasting rest for a little labour, and a great reward for a
little work.
The ninth support is this :
Support 9. That as your graces are weaker than others, so your temp-
tations shall be fewer, and your afflictions lighter than others.
God in much wisdom and love will suit your burdens to your backs,
he will suit all your temptations and afflictions to your strength. Your
burdens shall not be great, if your strength be but little, as you may
see, 1 Cor. x. 13, ' There hath no temptation taken you, but such as is
common to man ; but God is faithful, who will not suffer you to be
tempted above that you are able, but will with the temptation also make
a way to escape, that ye may be able to bear it.' The Lord, O weak
Christian! will suit thy burden to thy back, and his strokes to thy
strength. This is most evident in Scripture, that the strongest in grace
have always been most tempted, afflicted, and distressed.^
If Abraham excel others in faith, God will try the strength of Abra-
ham's faith to the uttermost, and put him to that that he never put man
to before, Gen. xx. If Moses excel all others in meekness, the Lord will
try the strength of that grace, and Moses shall have to do with as proud
and as murmuring a generation, as ever man had to do with. If Job
carry the day from all others, in point of patience, he shall be exer-
cised with such strange and unheard of afflictions, as shall try not only
the truth, but also the strength of his patience to the uttermost. If
Paul have more glorious revelations than the rest of the apostles, Paul
shall be more buffeted and exercised with temptations, than the rest of
the apostles.2
And thus you see it clear by all these instances, that the best and
choicest saints have always met with the worst and greatest temptations
and afflictions. So when the disciples were in the lowest form, when they
were weak in grace, the Lord Jesus exercises them but with light afflic-
tions ; but when they had a greater measure of the Spirit poured upon
them, then their troubles were increased and multiplied, and their for-
mer troubles, in comparison of the latter, were but as scratches of pins
to stabs at the heart, Acts ii. 1 to 21. When the Spirit of the Lord
was poured out upon them, then they were afflicted, opposed, and
1 When Latimer was at the stake, ready to be burned, he breathed out those sweet
words, Fidelis est Deus, God is faithful, &,c.~lFoxe] Ads et Mon. fol. 1579. [By Town-
send, as before, vii. 550, et alibi. — G.l
2 Num. xii. 3 ; Exod. xvi. 7, 8 ; Num. xiv. 27, 36, and xvi. 11 ; E.xod. xv. 24 ; James
V. 11 ; read the 1st, 6th, and 7th chapters of Job ; 2 Cor. xii. 1-11.
EpH. III. 8.] RICHES OF CHRIST. 69
persecuted with a witness ; when they had a greater measure of the
Spirit, to enable them to bear the hatred, frowns, strokes, and blows
of the enraged world, then all of them had the honour to suffer a violent
death for Christ, as histories do evidence.
That is a very remarkable scripture, Luke xxiv. 49, ' And behold I
send tlie promise of my Father upon you; but tarry ye in the city of
Jerusalem, until ye be endued with power from on high.' The Lord
Jesus would not have them go from Jerusalem, till they were endued
with power from on high. By ' the promise of the Father,' is meant
the gifts and graces of the Spirit that is promised in Isa. xliv. 3 ; Joel ii.
28 ; John xiv. 16, and xv. 26. * Tarry ye here,' says Christ, ' at Jeru-
salem, till ye be completely armed and fitted for all encounters, till ye
be endued with power;' or, as the Greek carries it, 'till ye be clothed,'
hdvffrjffdi. They were as naked persons ; they had but a little of the
Spirit, so that they were not complete ; they were not clothed with the
Spirit, till after the ascension of Christ. Now saith Christ, ' Tarry until
such time as ye are clothed with the Spirit.* The Lord Jesus knew well
enough that they should meet with bitter opposition, terrible afflictions,
and dreadful persecution for his and the gospel's sake ; therefore ' Tarry,'
said he, ' until ye be clothed with the Holy Ghost,' that so nothing may
daunt ye, nor sink ye.
The tenth support is this :
Support 10. That your persons stand not before God in your own
righteousness, but in the perfect, spotless, and matchless righteousness
of the Lord Jesus.
Weak hearts are apt to sit down troubled and discouraged, when they
look upon that body of sin that is in them, and those imperfections that
attend their chiefest services ; they are ready to say. We shall one day
perish by the strength of our lusts, or by the defects of our services.
Oh but weak souls should remember this, to strengthen them against
all discouragements, that their persons stand before God, clothed with
tlie righteousness of their Saviour, and so God owns them and looks
upon them as persons wrapped up in his royal robe. Hence it is that
he is called, Jer. xxiii. 6, ' Jehovah tsidkenu, the Lord our righteous-
ness.' And so in I Cor. i. 30, * He is of God made unto us wisdom,
righteousness, sanctification, and redemption.'^
Though weak saints have nothing of their own, yet in Christ they
have all, for in him is all fulness, Col. i, 19, both repletive and diffusive;
both of abundance and of redundance ; both of plenty and of bounty.
He is made to weak saints wisdom, by his prophetical office ; and he is
made to weak saints righteousness and sanctification, by his priestly
office ; and he is made to weak saints redemption, by his kingly office.
So in Col. ii. ] 0, ' And ye are complete in him, which is the head of all
principality and power."
Varro reports of two hundred and eighty-eight several opinions that
were among the philosophers, about the complete happiness of man;
but they were out in them all, one judging his happiness lay in this
and another in that. They caught at the shadow of happiness, but
^ The costly cloak of Alciatbeues, which, Dionysius sold to the Carthaginians for an
hundred talents, was a mean and beggarly rag to that embroidered mantle that Clirist
does put upon the weakest saints.
70 THE UNSEARCHABLE [EPH. III. 8,
could not come at the tree of life, the Lord Jesus Christ, who is weak
saints' complete happiness. Rev. xiv. 5, 'And in their mouths was
found no guile, for they were without fault before the throne of God.'
Though men may accuse you, judge and condemn you, yet know for
your support, that you are acquitted before the throne of God. How-
ever you may stand in the eyes of men, as full of nothing but faults,
persons made up of nothing but sin, yet are you clear in the eyes of God.
So in Cant. iv. 7, ' Thou art all fair, my love, and there is no spot in
thee.' There is none, such as are the spots of wicked men, nor no spot
in mine account. God looks upon weak saints in the Son of his love,
and sees them all lovely ; they are as the tree of Paradise, Gen. iii. 6, ' fair
to his eye, and pleasant to his taste.' Or as Absalom, in whom there
was no blemish from head to foot. Ah, poor souls ! you are apt to look
upon your spots and blots, and to cry out with the leper not only
* Unclean, unclean !' but * Undone, undone !' Well, for ever remember
this, that your persons stand before God in the righteousness of Christ ;
upon which account you always appear, before the throne of God, with-
out fault ; you are all fair, and there is no spot in you.
The eleventh support is this :
Support 11. Your sins shall never provoke Christ, nor prevail ivith
ChHst so far, as to give you a hill of divorce}
Oh there is much in it, if the Lord would set it home upon your
hearts. Your sins shall never prevail so far with Christ, nor never so
far provoke him, as to work him to give you a bill of divorce. Your
sins may provoke Christ to frown upon you, they may provoke Christ
to chide with you, they may provoke him greatly to correct you, but
they shall never provoke Christ to give you a bill of divorce : Ps. Ixxxix.
30-34, ' If his children forsake my law, and walk not in my judgments ;
if they break my statutes, and keep not my commandments ; then will
I visit their transgressions with the rod, and their iniquity with stripes.
Nevertheless my loving-kindness will I not utterly take from him, nor
suffer my faithfulness to fail.' That is a great support to a weak saint,
that his sin shall never separate him from God nor Christ. Thou art
many times afraid that this deadness, this dulness, this earthliness, and
these wandering thoughts, &c., that do attend thee, will provoke the
Lord Jesus to sue a bill of divorce against thee. But remember this,
thy sins shall never so far prevail with Christ, as to work him to give
thee a bill of divorce. Mark,
There is nothing can provoke Christ to give thee a bill of divorce
but sin :
Now sin is slain ; ergo,
I shall open this to you in three things :
[1.] First, Sin is slain judicially ; for it is condemned both by
Christ and his people, and so it is dead according to law ; which is and
may be a singular comfort and support to weak saints, that their greatest
and worst enemy, sin, is condemned to die, and shall not for ever vex
and torment their precious souls. It is dead judicially, it is under the
' Read Jer. iii. Out of the most poisonful drugs God distils his glory and our salva-
tion. Galen speaks of a maid, called Nupella, that was nourished by poison. God can
and will turn the very sins of his people, which are the worst poison in all the world,
into his children's advantage.
EpH. III. 8.] KICHES OF CHRIST. 71
sentence of condemnation : ] Cor. xv. 55, 56, * death, where is thy
sting ? O grave, where is thy victory ? The sting of death is sin,' &c.^
The apostle here triumphs over it as a thief condemned to death. Sin
is sentenced now ; though not fully put to death, it is dead judicially.
As when the sentence of death is passed upon a malefactor, you say he
is a dead man ; why ? he is judicially dead ; so is sin, sin is judicially
dead. When a man that hath robbed and wounded another is taken,
and sentenced judicially, we say he is a dead man ; and it is often a
great refreshing and satisfaction to a man that he is so. Sin, O weak
soul ! is sentenced and judicially slain ; and therefore that can never
work the Lord Jesus to give thee a bill of divorce. The thoughts of
which should much refresh thee and support thee.
[2.] Secondly, Sin is dead or slain civilly, as well as judicially. It
is civilly dead, because the power of it is much abated, and its dominion
and tyranny overpowered. As when a king or tyrant is whipped and
stripped of all power to domineer, reign, and play the tyrant, he is civilly
dead, even while he lives ; so is sin in this sense dead even while it
lives, Rom. vi. 14. That text is suitable to our purpose : Hosea xiii. 1,
* When Ephraim spake trembling, he exalted himself in Israel ; but
when he offended in Baal, he died.'^
What is the meaning of these words ? The meaning is this : W^hen
the king of Ephraim spake, the people even trembled at his voice, such
power once he had ; but when he offended in Baal, by serving Baal, by
giving himself up to idolatry, he died in respect of obedience not yielded
to him as formerly. Time was that he was terrible, but when he fell
to idolatry, his strength and glory came down, so that now he became
even like a dead carcase.
Adam died civilly the same day that he sinned. The creatures that
before lovingly obeyed him, as soon as he renounced obedience to his
God, they renounced all obedience to him or his sovereignty, so that he
civilly died the very same day that he sinned.
That is a sweet word that you have, Rom. vi. 11, 'Likewise reckon
ye also yourselves to be dead indeed unto sin.' Therefore Christ will
never divorce you for sin. Oh what a support may this be to a weak
saint, that sin, that he fears above all other things in the world, is slain
judicially and civilly. The Lord hath whipped and stripped it of all its
ruling, reigning, domineering, tyrannizing power. Oh, therefore, Chris-
tians, look upon sin as dead, that is, as not to be obeyed, as not to be
acknowledged, no more than a tyrant that is stripped of all his tyran-
nizing power. People that are wise, and understand their liberty, look
not upon such a one as fit to be obeyed and served, but as one fit to be
renounced and destroyed. Do you so look upon your sins, and deal
accordingly with them.^
[3.] Thirdly, Sin is slain naturally, as well as civilly. Christ hath
given it its death's wound by his death and resurrection. He hath given
sin such a wound, that it cannot be long-lived, though it may linger
* Vide Grotius and Vorstius on the words.
2 It is with sin in the saints as it was with those beasts, Dan. vii. 12, who had their
dominions taken away, though their lives were prolonged for a season and a time.
^ Where sin sits in the soul, as a king sits upon his throne, and commands the heart,
as a king commands his subjects, there is reign of sin ; but grace frees the soul from this.
72 THE UNSEARCHABLE [EPH. III. 8.
awhile in a saint. As a tree that is cut at the root with a sore gash or
two, must die within a year, perhaps a month, nay, it may be within a
week ; though for a time it may flourish, it may have leaves and fruit,
yet it secretly dies, and will very shortly wither and perish. The Lord
Jesus hath given sin such a mortal wound, by his death and Spirit, and
by the communication of his favour and grace to the soul, that sin shall
never recover its strength more, but die a lingering death in the souls of
the saints. Christ did not die all at once upon the cross, but by little and
little ; to shew us, that his death should extend to the slaying of sin
gradually in the souls of the saints. When our enemy hath a mortal
wound, we say he is a dead man, his wound is mortal ; so when Jesus
Christ hath given sin such a deadly wound, such a mortal blow, that it
shall never recover its strength and power more, we may truly say, it
is dead, it is slain. Therefore cheer up, O weak souls, for certainly sin
that is thus slain can never provoke Jesus Christ to give you a bill of
divorce. Ah ! that all weak Christians would, like the bee, abide upon
these sweet flowers, and gather honey out of them, &c.
To proceed.
The twelfth support is this :
Support 12. Christ and you are sharers.
Know this, weak saints, for your support and comfort,
1. That Christ shares with you, and you share with Christ.
I shall open this sweet truth to you a little.
[1.] Christ shares with you in your natures.
In Heb. ii. 16, ' For verily he took not on him the nature of angels,
but he took on him the seed of Abraham.^ And by this he hath ad-
vanced fallen man above the very angels. This is the great mystery
spoken of, 1 Tim. iii. 16, ' And without controversy great is the mystery
of godliness, God manifested in the flesh," &c.
[2.] The Lord Jesus shares ivith you in your afflictions.
In Isa. Ixiii. 9, ' In all their afilictions he was afilicted, and the angel
of his presence saved them : in his love and in his pity he redeemed
them ; and he bare them, and carried them all the days of old.' It is
between Christ and his church as between two lute strings, no sooner
one is struck but the other trembles.^
[3.] He shares with you in all sufferings and persecutions, as well
as in all your afflictions.
Acts ix. 4, 5, ' Saul, Saul, why persecutest thou me f There is such
a near union between the Lord Jesus Christ and the weakest saints,
that a man cannot strike a saint but he must strike through the very
heart of Christ. Their sufferings are held his, Col. i. 24 ; and their
afflictions are his afilictions, and their reproaches are his reproaches,
^ The notion of iTiXecf^(icinTett is best expressed by Chrysostom in these words : ' When
mankind fled far from Christ, Christ pursued and caught hold of it ; and this he did by
fastening on our nature in his incarnation,' &c.
' The_ ancients use to say commonly, that Alexander and Hephastion had but one soul
in two distinct bodies, because their joy and sorrow, glory and disgrace, was mutual to
them both. [Cf. Sibbes, vol. i, p. 194, note b.—G.I It is so between Christ and his
saints. Their names, that are written in red letters of blood in the church's calendar, are
written in golden letters in Christ's register in the book of life, said Prudentius. In my
lifetime, said a gracious soul, I have been assaulted with temptations from Satan, and he
hath cast my sins into my teeth to drive me to despair ; yet the Lord gave me strength
to overcome all his temptations.
EpH. III. 8.] RICHES OF CHRIST. 73
Heb. xiii. 13 ; and their provocations are his provocations, Neh. iv.
4, 5 ; God is provoked more than Nehemiah. So Isa. viii. 18, compared
with Heb. ii. 3 3. ' Behold I, and the children whom the Lord hath
given me, are for signs and wonders in Israel.' This the apostle applies
to Christ, Heb. ii. 13.
[4.] The Lord Jesus Christ shares with you in all your tempta-
tations, Heb. ii. 17, 18, and iv. 15, 16.
Christ was tempted, and he was afflicted as well as you, that he
might be able so succour you that are tempted. As a poor man that
hath been troubled with pain and grief, he will share with others that
are troubled with pain or grief. Ah, friends ! the Lord Jesus Christ
hath lost none of his affections by going to heaven ; he is still full of
compassion, though free from personal passion. When he was on earth,
oh ! how did he sympathize with his poor servants in all their tempta-
tions. * Satan,' says Christ to Peter, ' hath desired to winnow thee, but
I have prayed for thee that thy faith fail not,' Luke xxii. 32. Luther,
in his preaching, met with every man's temptation, and being once
asked how he could do so ? answered, Mine own manifold temptations
and experiences are the cause thereof Oh 1 the manifold temptations
that the Lord Jesus hath undergone, makes him sensible, as I may say,
and willing to share with us in our temptations.
Secondly, As Christ shares with weak saints, so weak saints share
with Christ. And this I shall shew you briefly in a few particulars.
[1.] Weak saints share with Christ in his divine nature. 2 Peter
i. 4, * Whereby are given to us exceeding great and precious pro-
mises ; that by these we might be partakers of the divine nature.' Not
of the substance of the Godhead, as the Familists say, for that is incom-
municable ; but by the divine nature we are to understand those divine
qualities, called elsewhere, * the image of God,' * the life of God,' that
whereby we are made like to God in wisdom and holiness, wherein the
image of God, after which man was at first created, consists, Eph. iv. 24,
Col. iii. 10.^ Saints that do partake of this divine nature, that is, of
those divine qualities before spoken of, they resemble God, not only as
a picture doth a man, in outward lineaments, but as a child doth his
father, in countenance and condition. And well may grace be called
' the divine nature,' for as God brino^eth light out of darkness, comfort
out of sorrow, riches out of poverty, and glory out of shame, so does
grace bring day out of night, and sweet out of bitter, and plenty out of
poverty, and glory out of shame. It turns counters into gold, pebbles
into pearls, sickness into health, weakness into strength, and wants into
abundance. * Enjoying nothing, and yet possessing all things,' 2 Cor.
vi. 10, &c.
[2.] Weak saints share with Christ in his Spirit and grace.
In Ps. xlv. 7, Christ is 'anointed with the oil of gladness above his
fellows.' They have the anointings of the Spirit, as well as he, though
not so richly as he. They have their measure, though not that measure
and proportion of the Spirit as the Lord Jesus hath. So in John i. J 6,
' Of his fulness have all we received, grace for grace.' There is in
Christ not only a fulness of abundance, but also a fulness of redundance.
' To be made partakers of the divine nature notes two things : (1.) fellowship with
God in his holiness ; (2.) a fellowship with God in his blessedness.
V4 THE UNSEARCHABLE [EPH. III. 8.
There is an overflowing fulness in Christ, as a fountain overflows, and
yet still remains full. ' Grace for grace,' or, * grace upon grace.'
Abundance of grace, and the increases of graces, one by another.^
' Grace for grace,' that is, as a child in generation receives member
for member ; or as the paper from the press receives letter for letter ;
or as the wax from the seal receives print for print ; or as the glass
from the image receives face for face, so does the weakest saint receive
from Jesus Christ.
* Grace for grace,' that is, for every grace that is in Christ, there is
the same grace in us, in some measure. There is not the weakest saint
that breathes, but has in him some wisdom tliat answers to the wisdom
of Christ, and some love that answers to the love of Christ, and some
humility, meekness, and faith, that answers to the humility, meekness,
and faith of the Lord Jesus, in truth and reality, though not in degree
or quantity, &c.
[3.] Weak saints share wdth Christ, in the manifestations and dis-
coveries of his Father.
The Lord Jesus, that lies in the bosom of the Father, hath the clearest
and the fullest manifestations of the Father that can be, and he comes
and opens the love and heart of the Father, he unbosoms and unbowels
God to the weakest saints, as in John xv. 15, * Henceforth I call you not
servants ; for the servant knoweth not what his Lord doth : but I have
called you friends ; for all things that I have heard of my Father I have
made known unto you.' So in John xvii. 6-8.^
[4.] Weak saints share with Christ in his honourable titles.
in the title of sons, 1 John iii. 1, * Behold what manner of love the
Father hath bestowed upon us, that we should be called the sons of
God ! ' And in that of heirs, Kom. viii. 17. Yea, they are priests, and
prophets, and kings, as well as he, as you may see by comparing Rev.
i. 5, 6, with 1 Peter ii. 9, &c.'
[5.] Weak saints share with Christ in his conquests.
In 1 Cor. XV. 55-57, Rom. viii. 37, Christ hath triumphed over sword,
famine, death, and devils, &c., and so have they through him also.
Over all these we are more than conquerors, we are over and above
conquerors. Oh what a blessed thing is this ! that weak saints should
share with Christ in his conquests. The poor weak soldier shares with
his general in all his noble and honourable conquests ; so does a poor
weak Christian share with his Christ in all his noble and honourable
conquests.*
[().] Lastly, They share with Christ in his honour and glory.
And what would they have more ? John xii. 26, ' If any man serve
me, let him follow me ; and where I am, there shall also my servant be :
if any man serve me, him will my Father honour.' 1 Peter v. 1, Eph.
ii. 6, ' And hath raised us up together, and made us sit together in
^ Omne honum in summo bono, all good is in the cliiefest good.
2 Plutarch's reasoning ia good : to. tuv <p,xZv TdvTx xoiva, friends have all things in com-
mon ; but God is our friend. Ergo, . . . This was a rare speech from a heathen.
[_Moralia, sub voce. — G.]
* The wife shares with her husband in all his titles of honour ; so does a Christian
with his Christ.
4 See 1 Sam. xviii. 17-29 ; Col. ii. 14, 15 ; Eph. ii. 13-16 ; Heb. ii. 14, 16 ; Rom. viii.
37. uvri^vtKuftiy, we do overcome-
EpH. III. 8.] RICHES OF CHRIST. 75
heavenly places in Christ Jesus.' Believers are already risen in Christ
their head, and they do at this instant sit in heavenly places in Christ
Jesus. Christ, as a public person, doth represent all believing souls,
and they are set down in heavenly places in Christ Jesus. In Rom.
viii. 17, * If we suffer with him, we shall also reign with him.' And in
John xiv. 2, 3, 'I go to prepare a place for you. And if I go and pre-
pare a place for you, I will come again, and receive you unto myself ;
that where I am, there ye may be also.' So in Rev. iii. 21, 'To him
that overcometh will I grant to sit with me in my throne, even as I
overcame, and am set down with my Father in his throne.' ^ Now, what
would you have more, weak souls ? Christ shares with you, and you
share with Christ. You are apt to be discouraged because you do not
share with Christ in such measures of grace, comfort, and holiness, as
such and such strong saints do. Oh ! but remember in how many
weighty things Christ and you are sharers ; and be dejected if you can !
Ah, Christians ! what though you do not share in the honours, profits,
pleasures, and advantages of the world ; yet this should be your joy and
crown, that Christ and your souls are sharers in those things that are
most eminent and excellent, most precious and glorious ; and the
serious remembrance hereof should bear up your heads, hopes, and
hearts, above all the troubles, temptations, and afflictions that come
upon you in this world, &c.
III. The third thing propounded, was to shew you the duty of weak
saints. Who these weak saints are, you have beard ; and what their
supports and comforts are, you have heard ; and now I shall shew you
their duty in the following particulars.
And t\\Q first duty that I shall press upon weak saints is this :
1. To he thankful for that little grace they have?
Wilt thou be thankful, O Christian, for the least courtesy shewed
thee by men ? And wilt thou not be thankful for that little measure
of grace that is bestowed upon thee by God ? Dost thou remember,
O weak Christian ! that the least measure of grace is more worth than
a thousand worlds? that it is more worth than heaven itself? Dost
thou remember, weak Christian ! that the greatest number of men
have not the least measure or dram of saving grace ? Doth free grace
knock at thy door, when it passes by the doors of thousands ? And
doth it cast a pearl of price into thy bosom, when others are left
to wallow in their blood for ever ? And wilt thou not be thankful ?
Oh do but consider, weak souls, how notoriously wicked you would have
been if the Lord had not bestowed a little grace upon you ! Thou
lookest, O soul, one way, and there thou hearest some a-cursing, ban-
ning, and a-blaspheming God to his very face. Had not the Lord given
thee a little grace, ten thousand to one but thou hadst been one in
wickedness among these monsters of mankind. And thou lookest an-
other way, and there thou seest persons dicing, carding, drabbing, and
drunkenning, &c. ; why, had not the Lord vouchsafed to thee some
tastes and sips of grace, thou mightst have been as vile as the vilest
among them. Ah, weak saints ! you do not think what an awakened
* Christ is the believer's harbinger, to prepare for them the best mansions, &c.
2 The laws of Persia, Macedonia, and Athens, condemned the ungrateful to death ; and
certainly unthankfulness may well be styled the epitome of all vices.
76 THE UNSEARCHABLE [EPH. III. 8.
conscience would give for a little of that little grace that the Lord has
given you. Were all the world a lump of gold, and in their hand to
give, they would give it for the least spark of grace, for the least drop
of mercy,
1 have read of a man who, being in a burning fever, professed that if
he had all the world at his dispose, he would give it all for one draught
of beer. So would an awakened conscience for one dram of grace. Oh !
saith such a soul, when I look up and see God frowning, when I look
inward and feel conscience gnawing and accusing, when I look down-
ward and see hell open to receive me, and when I look on my right and
left hand, and see devils standing ready to accuse me, oh ! had I a
thousand worlds I would give them all for a little drop of that grace
that such and such souls have, whom I have formerly slighted and de-
spised. Oh ! what would not a damned soul, that hath been but an
hour in hell, give for a drop of that grace that thou hast in thy heart !
Think seriously of this and be thankful^
Well ! remember one thing more, and that is this, viz., that there is
no such way to get much grace, as to be thankful for a little grace. He
who opens his mouth wide in praises, shall have his heart filled with
graces. Ingratitude stops the ear of God, and shuts the hand of God,
and turns away the heart of the God of grace, and therefore you had
need be thankful for a little grace. Unthankfulness is the greatest in-
justice that may be ; it is a withholding from the great landlord of
heaven and earth his due, his debt.
Philip branded his soldier that begged the land of one that had
relieved him, and kindly entertained him, with ingratus hospes, the un-
grateful guest. ** O weak saints ! give not God an occasion by your
ingratitude to brand you, and to write upon your foreheads, ungrateful
children. Had it not been for imthankfulness, Adam had been in para-
dise, the lapsed angels in heaven, and the Jews in their own land of
promise. The Jews have a saying, that the world stands upon three
things, the law, holy worship, and retribution, and if these things fall
the world will fall. You know how to apply it, Isa. i. 3, 4.
But [that] I may in good earnest stir up your souls to thankfulness,
will you take home with you these things, that haply have never or
seldom been thought of by you ?
[1.] First, Consider, that there is more need of praises than there is
of prayers.
Two things do with open mouth proclaim this truth.
And the first is this, our mercies do out-weigh our wants. This is
true in temporals, but infinitely more in spirituals and eternals. Thou
wantest this and that outward mercy, and what is thy want, O soul ! of
this and that single mercy, to the multitudes of mercies that thou dost
enjoy ? And as for spirituals, there is nothing more clear than this,>
that thy spiritual mercies do infinitely out-weigh thy spiritual wants.
Thou wantest this and that spiritual mercy, but what are those wants
' One of the kings of England in his straits cried out, ' A kingdom for a horse ! a
kingdom for a horse !' [Richard III., as before. — G.] So do awakened consciences cry-
out, A kingdom for a Christ ! a kingdom for a Christ, or a little grace !
2 Lycurgus, saith Musculus, amongst all his laws, made none against the ungrateful ;
because that was thought a thing so prodigious, as not to be committed by man.
EpH. III. 8.] RICHES OF CHRIST. 77
to that God, that Christ, and all those spiritual blessings in heavenly
places, with which thou art blest in Christ Jesus,' Eph. i. 4.
Secondly, Consider this. That all your wants and raiseries are de-
served and ^procured by your sins. Jer. iv. 18, * Thy way and thy
doings have procured these things unto thee : this is thy wickedness,
because it is bitter, because it reacheth unto thy heart.' And chap. 1.
25, * Your iniquities have turned away these things, and your sins have
withholden good things from you.' But now all your mercies are un-
merited and undeserved ; they all flow in upon you from the free love
and favour of God ; and therefore there is more need of praises than of
prayers. And oh ! that the high praises of God were more in your
mouths, upon this very account ! And oh that, with David, you would
summon all the faculties of your souls to praise the Lord, who hath
filled you, and followed you with the riches of mercy all your days,^ Ps.
cxlix. 2, and ciii. 1-5. But,
[2.] Secondly, Consider this, Thankfulness is a surer and a better
evidence of our S'incerity, and spiritual ingenuity, than praying or
hearing, or such like services^ are.
Thanksgiving is a self-denying grace ; it is an uncrowning ourselves
and the creatures, to set the crown upon the head of our Creator ; it is
the making ourselves a footstool, that God may be lifted up upon his
throne, and ride in a holy triumph over all ; it is a grace that gives
God the supremacy in all our hearts, thoughts, desires, words, and works.
Self-love, flesh and blood, and many low and carnal considerations, may
carry men to pray, and hear, and talk, &c. The whip may work a shame'
to beg, but thankfulness is the free-will offering of a child. There is
nothing that so clearly and so fully speaks out your sincerity and
spiritual ingenuity, as thankfulness doth. Therefore, weak saints, if
you would have a substantial evidence of your sincerity and spiritual
ingenuity, be thankful for a little grace. The little birds do not sip
one drop of water, but they look up, as if they meant to give thanks,
to shew us what we should do for every drop of grace, &c.*
The third and last consideration to set this home is this :
[3.] A thankful soul holds coiisort with the music of heaven.
By thankfulness thou boldest a correspondency with the angels, who
are still a-singing hallelujahs to him that sits upon the throne, and is
blessed for ever. Rev. iv. 6-9, and v. 12-14. In heaven there is no prayers,
but all praises. I am apt to think, that there cannot be a clearer nor a
greater argument of a man's right to heaven, and ripeness for heaven, than
this, being much in the work of heaven here on earth. There is no grace
but love, nor no duty but thankfulness, that goes with us to heaven.^
Ay, but weak saints may say, Sir! we judge that there is weight in what
you say, to provoke us to thankfulness ; but did we know that we had
^ God's favours and mercies seldom or never come single ; there is a series or concate-
nation of them, and every former draws on a future.
2 God and Christ are the sole fountain from whence all these streams of living waters
flow. 3 Qu, I slave ' ?— Ed.
* It is much to be feared that that man is Christless and graceless, that is earnest in
craving mercies, but slow and dull in returning praises. It is a sign that the dumb devil
hath possessed such a man.
5 Epictetus wished he were a nightingale, to be ever singing. And what then should
a saint wish ? &c.
78 THE UNSEARCHABLE [EPH. Ill, 8.
true grace, though it were never so little, though it were but as the
grain of mustard seed, we would be thankful. But this is our con-
dition, we live between fears and hopes ; one day hoping we shall to
heaven, and be happy for ever, another day we are fearing that we shall to
hell, and miscarry for ever ; and thus we are up and down, backward
and forward. Sometimes we believe we have grace, and at other times
we doubt we have none ; sometimes we have a little light, and suddenly
our sun is clouded ; one day we are ready to say with David, * The Lord
is our portion/ and the next day we are ready to complain with Jonah,
that we are ' cast out' from the presence of the Lord.
Methinks I hear a weak saint saying thus to me, Sir, I would fain
have an end put to this controversy that hath been so long in my soul,
viz., whether I have grace or no, and if you please, I will tell you what I
find, and so humbly desire your judgment and opinion upon the whole.
Well, speak on, poor soul, and let me hear what thou hast found in
thine own soul.
Why, sir, then thus :
[1.] I find, first, a holy restlessness in my soul, till with old Simeon
I have gotten Christ in my arms, yea, till I have gotten Christ in my
heart, Luke ii. 25-33. I go from duty to duty, and from ordinance to
ordinance, and yet I cannot rest, because * I cannot find him whom my
soul loves,' Cant. v. 10. I am like Noah's dove, that could not rest
until he had gotten into the ark. Oh I cannot be quiet till I know that
I am housed in Christ. My soul is like a ship in a storm, that is tossed
hither and thither, oh ! where shall I find him ? Oh ! how shall I
obtain him who is the chiefest of ten thousand ? What Absalom said
in another case, I can say in this, saith the poor soul ; in his banish-
ment he could say, 'What is all this to me, so long as I cannot see the
king's face ?' And truly the language of my soul is this. What is honour
to me ? and riches to me 1 and the favour of creatures to me ? so long
as I go mourning without my Christ, so long as I see not my interest
in my Christ.^
Well, have you anything else to say, O weak Christian ?
Yes sir, I have one thing more to say.
What is that ?
Why, it is this.
[2.] I can truly say, that the poorest, the most distressed and afflicted
man in the world, is not fuller of desires, nor stronger in his desires
than I am. The poor man desires bread to feed him, and the wounded
man desires a plaster to heal him, and the sick man desires cordials to
strengthen him, &c. But these are not fuller of desires after those
things that are suitable to them, than I am of holy and heavenly desires.^
Oh that I had more of God ! oh that I were filled with Christ ! oh that
I had his righteousness to cover me, his grace to pardon me, his power
to support me, his wisdom to counsel me, his loving-kindness to refresh
me, and his happiness to crown me, &c.
Well, is this all, O weak saint ?
No, sir, I have one thing more to tell you.
What is that?
* The child is restless till it be in the mother's arms.
2 Tola vita honi Christiani sanctum desiderium est.
Eph. III. 8.J RICHES OF CHRIST. . 79
Why, that is this :
[3.] Though I dare not say that Christ is mine, yet I can truly say,
that Christ, his love, his luorks, his grace, his word, are the main objects
of my contemjplation and meditation. Oh I am always best, when I
am most a-meditating and contemplating Christ, his love, his grace, &c.
Ps. cxxxix. 17, * How precious are thy thoughts unto me, God ; how
great is the sum of them 1'^
Well, is this all, O weak saint ?
No, sir, I have one thing more to say.
What is that ?
Why, it is this :
[4.] I can truly say, That the want of Christ's love is a greater grief
and burden to my soul, than the want of any outward thing in this
world. I am in a wanting condition, as to temporals ; I want health,
and strength, and trading, friends, and money, ' that answereth all
things,' as Solomon speaks, Eccles. x. 19. And yet all these wants do
not so grieve me, and so afflict and trouble me, as the want of Christ,
as the want of grace, as the want of the discoveries of that favour that
is better than life, Ps. Ixiii. 3, 4.
Well, is this all, O weak saint ?
No, sir, there is one thing more.
What is that ?
Why, that is this :
[5.] That I would not willingly nor resolvedly sin against Christ,
for a world. It is true, I dare not say I have an interest in Christ, yet
I dare say that I would not willingly and resolvedly sin against Christ
for a world.^ I can say, through grace, were I this moment to die,
that my greatest fear is of sinning against Christ, and my greatest care
is of pleasing Christ. I know there was a time, when my greatest care
was to please myself and the creature, and my greatest fear was to
please^ myself and the creature. I can remember with sorrow and
sadness of heart, how often I have displeased Christ to please myself,
and displeased Christ to please the creature ; but now it is quite other-
wise with me, my greatest care is to please Christ, and my greatest
fear is of offending Christ.*
Well, is this all, weak saint ?
No, sir, I have one thing more.
What is that?
Why, that is this :
{6.] Though I dare not say that Christ is mine, and that I have an
interest in him, yet I can truly say, I dearly love the people of Christ,
for the image of Christ that I see stamped upon them. It is true, I
dare not say Christ is mine, and heaven is mine ; I cannot say with
such and such, ' The Lord is my portion ;' yet I can say that I dearly
love those that have the Lord for their portion. I can truly say, that
* Some contemplations have generationem longam, fruitionem brevem ; but these are not
the contemplations of the saints.
2 I will rather leap into a bonfire than wilfully to commit wickedness, wilfully to sin
against God. ' Qu. ' displease ' V — Ed.
< And I, said Anselm, had rather go to hell pure from sin than to heaven polluted
with that filth. The primitive Christians chose rather to be thrown to lions without, than
left to lusts within. Ad leonem magis quam leones, saith TertuUian.
80 THE UNSEARCHABLE [EPH. III. 8.
the poorest and the most neglected, and the most despised saint in the
world, is more precious in my eye, and more dear to my soul, than the
greatest and the richest sinner in the world, Ps. xvi. 3.^
Well, is this all, O weak saint, that thou hast to say ?
No, sir, I have one thing more.
What is that ?
Why, that is this:
[7.] Though I dare not say that I have any interest in Christ, or
that I love Christ, yet I dare say, that my soul weeps and mourns in
secret for the dishonour that is done to Christ, both by myself and by
others also. I can look the Lord in the face, were I now to die, and say,
Lord ! thou that knowest all thoughts and hearts, thou dost know, that
' mine eyes run down with rivers of tears, because men keep not thy
law,' Jer. ix. 1-3 ; Ps. cxix. 136.
Well, is this all?
No, sir, I crave your patience to hear me in one thing more.
What is that, O weak Christian f
Why, that is this:
[8.] That I prize persons and things according to the spiritualness
and holiness that is in them ; and the more spiritual and holy any
man or thing is, the more is that man and thing prized by my soul.
1 have often thought of that sweet word, Ps. cxix. 104, 'Thy word is
very pure, therefore doth thy servant love it.''^ Other men love it
because of the profit they get by it, or because of a name, or this, or
that ; but I love it for the purity, for the holiness, and the cleanness of
it. No preaching, saith the weak saint, nor no praying, nor no talking,
nor no society that likes me and is sweet to me, but that that is most
spiritual, most holy. It is not an exercise tricked and trimmed up
with wit, learning, and eloquence ; it is not the hanging of truth's ears
with counterfeit pearls, that takes me ; but the more plainness, spiritual-
ness, and holiness, I see in an exercise, the more is my heart raised to
prize it and love it. And therefore, saith the weak saint, because Christ
is perfectly and infinitely holy above all other, I prize Christ above all.
Ordinances are sweet, but Christ is more sweet to my soul. Saints are
precious, but Christ is far more precious. Heaven is glorious, but Christ
is infinitely more glorious. The first thing that I would ask, if I might
have it, saith the weak saint, is Christ. And the next thing that I would
ask, if I might have it, is more of Christ. And the last thing that I
would ask, if I might have it, is that I might be satiated and filled with
the fulness of Christ. Let the ambitious man take the honours of the
world, so I may but have Christ. Let the voluptuous man swim in all
the pleasures of the world, so I may have Christ. And let the covetous
man tumble up and down in all the gold and silver of the world, so I
may have Christ, and it shall be enough to my souL^
1 It is reported of Bucer and Calvin, that they loved all them in whom they could espy
aliquid Ghristi, anything of Christ. It is just so with these poor hearts that question their
present condition.
2 Much in the word is wrapped up in a little ; it is more to be admired than to liave
Homer's Iliads comprised in a nutshell. The word is like the stone, garamantides, that
hath golden drops within itself, enriching of the gracious soul.
3 None but Christ, none but Christ, said the martyr. [Sanders and Hudson, as before
EpH. III. 8.] RICHES OF CHRIST. 81
Well, is this all, weak saint ?
No, sir ; I liave one thing more to say,
What is that ?
Why, it is this :
[9.] I find the same confi,ict in my soul that Paul found in his soul,
after he vms converted near upon fourteen years, after he was taken up
into as clear and choice enjoyments of God, as any soul that ever I read
of. The conflict that is mentioned, Rom. vii. 6, I find in my soul.
The whole frame of my soul, understanding, will, and affections, are
set against sin. I find that ' I hate the evil that I do, and I find that
the good that I would do, I do not, and the evil that I would not do,
that do I. I find a law in my members, rebelling against the law of
my mind, and leading of me captive into the law of sin,' and this makes
me often to cry out with Paul, ' O wretched man that I am, who shall
deliver me from this body of death? Therefore I sometime hope, that
those sins that are now my burden, shall never hereafter be my bane.^
Well, and is this all, O weak saint ?
No, sir ; I have one thing more to say.
What is that ?
Why that is this :
[10.] I can truly say, when the Loy^d gives me any strength against
si.n, and any power to serve him, and walk close with him in his
ways, it is a greater joy and comfort to my soul, than all the blessings
of this life. Though I have not yet seen, he hath 'set me as a seal
upon his heart, as a seal upon his arm ; though I have not yet the
clear assurance of his love ; though his spirit hath not yet set up such a
light in my soul, whereby I might run and read my right and title to
himself, and heaven; yet when he doth give me but a little light through
a crevice, when he does but beginto cause his love to dawn upon me, when
he gives me but a little strength against sin, and a little power to walk
close with himself, &c. ; oh, this doth administer more abiding joy, and
more sweet peace, and more solid comfort to my soul, than all the riches,
honours, friends, and favours of this world.^
Well, is this all, O weak saint ?
No, sir ; I have one thing more to say.
What is that?
Why, that is this :
[1 l.J Though my interest in Christ he not clear to me, yet I can truly
say I would not change my condition with the men of this yjorld, for
a thousand worlds, Ps. ci. 3 ; cxxxix. 21, 22; cxx. 6. It is true, I
cannot say that I have * the seal and witness of the Spirit,' that many
talk and boast of, though I fear but a few enjoy; yet I can truly say,
that I would not change my estate with men merely civil, nor with the
profane men of this world, for ten thousand worlds, &c.
Well, is this all, soul !
^ The best saints in this world are like the tribe of Manasseh, half on this side Jordan,
in the land of the Araorites, and half on that side, in the Holy Land. And though to
be kept from sin brings most comfort to a poor soul, yet for a poor soul to oppose sin, and
God to pardon sin, that brings most glory to God, 2 Cor. xii. 7-9.
2 Sozomen relates of one who v,as as circumspect to be seen as to be. A gracious soul
is as careful that he does not endanger another by a bad life, as he is careful to save hia
own life.
VOL. III. F
82 THE UNSEARCHABLE [EPH. III. 8.
No, sir ; I have but one thing more, and then I have done.
Well, what is that ?
Why, that is this.
[12.] I find my soul carried forth to a secret resting, relying, lean-
ing, staying, aad, hanging upon Christ for life and happiness.
Though I know not how it shall go with me, yet I have thrown myself
into his arms ; I lean upon him ; there I will hang, and there I will
rest and stay : ' if I must perish, I will perish there,' Job xiii. 1 5 ;
2 Kings vii. 3-5 ; Esther iv. ] 6.
And thus, sir, I have opened my state and condition to you ; and
now I do earnestly desire your judgment upon the whole.
Well, then, this I shall say, as * I must answer it in the day of my
appearing before God,' that had I as many souls as I have hairs on my
head, or as there be stars in heaven, I could freely adventure the loss
of them all, if these things do not undeniably speak out, not only the
truth, but also the strength of grace, &c. Nay, let me tell you, that he
that finds but any of these things really in his soul, though the Lord
hath not given him a clear and full manifestation of his love and favour,
&c., yet, while breath is in his body, he hath eminent cause to bless
God, and to walk thankfully and humbly before him.
The second duty is this,
2. Live up to that little grace you have.
Thou sayest, O weak Christian, thou hast but a little light, a little
love, a little zeal, a little faith, &c. Well, grant it, but know that it is
thy duty to live up to those measures of grace thou hast. And this is
the second head that I shall press upon you, live up and live out that
grace you have.^ And if ever there were a season to press this point
home upon souls, this is the season in which we live. And considering
that it is not a flood of words, but weight of argument, that carries it
with ingenuous spirits, I shall therefore propound these following things
to their serious consideration.
[1.] First, Consider this, living up to your graces carries with it the
greatest evidence of the truth of grace.
That man that lives not up to his grace, let him be strong or weak,
wants one of the best and strongest demonstrations' that can be to
evidence the truth of his grace. If you would have a clear evidence
that that little love, that little faith, that little zeal you have is true,
then live up to that love, live up to that faith, live up to that zeal that
you have, and this will evidence it beyond all contradiction, &c.^
[2.1 Secondly, Consider this, God and your own souls will he very
great losers, if you live not up to those measures of grace you have.
God will lose many prayers and many praises ; he will lose much
honour, and glory, and service, which otherwise he might have ; and
you will lose much peace, much comfort, much rest, quietness, and con-
tent that otherwise your souls might enjoy, &c.^
1 To speak well, saitli Isiodore Pelusiota, is to sound like a cymtal ; but to do well, is
to act like an angel, &c.
' If Seneca said of his wise man, Mojore parte illic est, unde descendit, he is more in
heaven than in earth ; may not I say this is much more true of the godly ? &c. [Be Con-
ttantia Sapientis et Epistolce. — G.]
3 Of all lossfs, spiritual losses are the saddest and greatest, and fetched up with the
greatest difficulty.
EpH. III. 8.] RICHES OF CHRIST. S3
[3.] Thirdly, Consider this, your not living up to that little light
and grace you have, will open the mouths of graceless souls against
your gracious God, and against his gracious ones, and against his
gracious ways}
You think, because of the weakness of your grace, you must be borne
with in this, and that, and what not. But remember, it is your duty
to live up to the light and grace you have; and nothing below this will
effectually stop the mouths of graceless wretches from barking against
the ways of God, the truths of God, and the people of God. Vain men
will be often a-reasoning thus : though such and such men and women
have not such great knowledge, such clear light, such strong love, and
such burning zeal as David, Paul, and other worthies, yet they have
so much light and knowledge as tells them that they should not carry
themselves thus and thus as they do. Their light and knowledge tells
them that they should be just and righteous in their dealings, and in
all their ways and designs, &c. Though they have not such great mea-
sures of spiritual enjoyments as such and such, yet that little grace they
have should lead them by the hand to do things worthy of that Christ
and the gospel they profess, &c.
Let me a little expostulate the point with you, weak saints ; you know
that you should not be stirred and heated by every straw that is in
your way. Why do not you in this, then, live up to your light ? You
know that you should not ' be overcome of evil, but overcome evil with
good,' Kom. xii. 21. And why do not you in this live up to your light ?
You know that you should ' do good to those that do hurt to you,' Mat.
V. 44-48. Why do not you in this live up to your light 'i You know
that you should do your duties to others, though they neglect their
duties to you. It is not the neglect of a husband's duty that frees the
wife from the discharge of hers, nor the neglect of a wife's duty that frees
the husband from the discharge of his. You know this, don't you ? Yes.
Why don't you tten live up to your light? Why do you by your contrary
actings open the mouths of others against God and his ways ? You
know that you should be exemplary in your relations, in your genera-
ations, and in your conversations ; you know that you should be ex-
amples of holiness, meekness, sweetness, patience, and contentedness,
and why then don't you live up to your knowledge in these things ?
You know that you should do to others as you would have others to do
to you ; and why in this don't you live up to your knowledge ? Ah !
that you that are weak did not cause the mouths of wicked men to be
opened against God, his truths and ways, by your living below that light
and knowledge that God hath given you ! I beseech you, as you tender
the honour of God, and as you would stop the mouths of vain men, live
up to those measures of grace that the Lord hath given you. No way
to comfort like this, no way to the crown like this. He will not be long
a babe in grace, who lives out that little grace he hath.
[4.] Fourthly, Living up to your ligM is the readiest and the only
way to fetch up and to recover all that hath been lost by your living
below your light.
• 1 Peter ii. 15, ye may put to silence. The Greek word (piftovv signifies to muzzle, to
halter up, or button up their mouths, as we say. Oh ! there is nothing that will so
muzzle and button up the mouths of vain men as Christians living up to that light aud
grace they have. [Cf. Glossary under ' button ' for other references. — G.]
84 THE UNSEARCHABLE [EPH. III. 8.
By your living below your light, God, your own souls, and the gospel
liave lost much, yea, and others also have lost much light, comfort,
strength, and quickness, &c., that they might have had, had you but
lived up to that little grace you had. Now, there is no way on earth to re-
cover and to fetch up these losses, but by living up to that grace you have.
Ah, Christians ! it is not your running from sermon to sermon, — not that
I speak against frequent hearing of the word, — nor your crying up this
man and that man, or this notion and that, or this way or that, that
will recover and fetch up the honour that God hath lost by your living
below your graces.^ It is only your living up to your graces that will
make up all the breaches that have been made upon his honour and the
gospel, and upon the comfort and peace of your own souls and others'.
Well, remember this, all the honour that God hath from you in this
life, is from your living up to that light, knowledge, love, fear, and faith
that he hath given you. There is nothing that will make up all losses
but this; therefore I beg of you, upon the knees of my soul, that you
would take this one thing home with you, and go into your closets, and lay
your hands upon your hearts, and say. Well, the Lord hath lost much,
and my own soul hath lost much, and others have lost much, by my
living below that little grace I have ; and therefore I will now make it my
business, by assisting grace, to live up to those measures of grace that
I have received, more than yet I have done all my days. I will, by the
strength of Christ, make it more my duty and my work to live out what
God hath given in than ever yet I have done, that so the Lord and the
gospel may be no further losers but gainers by me.
[5.] The fifth and last motive is this, the readiest and the surest
way to get more grace, is to live up to that little grace you have.
He that lives up to a little light shall have more light ; he that lives
up to a little knowledge shall have more knowledge ; he that lives up
to a little faith shall have more faith ; and he that lives up to a little
love shall have more love, &c.^ There is no such way to attain to
greater measures of grace as for a man to live up to that little grace he
hath. Verily, the main reason why many are .such babes and shrubs
in grace, is because they do not live up to their attainments. He that
wont improve two talents, shall never have the honour to be trusted
with live ; but he that improves a little, shall be trusted with much :
' The diligent hand maketh rich,' Prov. x. 4. He that is active and agile,
that works as well as wishes, that adds endeavours to his desires, will
quickly be a cedar in grace. Ah, Christians ! you have a God that is
great, a God that is good, a God that is gracious, and a God that is rich,
that loves not to see his children to be always weaklings and striplings
in grace. The very babe, by drawing tho breasts, gets strength and
nourishmentu Oh you babes in grace, put out that little strength you
' Bernard [Serm. on Canticles, as before.— G.'] paraphrasing on that of Solomon, 'A
lily amongst thorns,' saith, The manners, or lives of men, as lilies, have their colours
and odours ; that which comes from a pure heart and a good conscience hath the colour
of a lily, if a good name follow. It is more truly a lily when neither candour nor
(Klour of the lily is wanting. Non enim passibus ad Deum sed affectibus currimus.
2 Job xvii. 29 ; Cant. vi. 10 ; Prov. iv. 18. History reports of a country in Africa where
the people's industry hath an abundant reward ; for every bushel of seed they sow, they
receive tme hundred and fifty after. — Blazacium. Pliiy, lib. xviii. cap. x. The application
18 easy.
EpH. III. 8.] RICHES OF CHRIST. 85
have, be you still a-drawing at the breasts of Christ, at the breasts of
the promises, and strength will come, nourishment will follow, &c.^
The third duty that I would press upon weak saints is this :
3. Be sure that you always reflect upon your graces, and luhatso-
ever good is in you, with cautions.
This is a weighty point, and doth bespeak your most serious
attention.
There are six rules or cautions that weak saints should always ob-
serve in their looking upon their graces.
And the first is this:
[].] Look upon all your graces as gifts of grace, as favours given
you from above, as gifts dropped out of heaven into your hearts, as
flowers that are given you out of the garden of paradise.
A man should never look upon his grace, but he should look upon
it as a flower of paradise, as a gift that God hath cast into his bosom
from heaven. 1 Cor. iv. 7, 'Who maketh thee to differ from another?
And what hast thou that thou hast not received ?' &c. ' Of thine own,'
saith David, ' have we given thee,' 1 Chron. xxix. 14. Thou talkest of
light, of love, of fear, of faith, &c., but what are all these but pearls of
glory that are freely given^ thee by the hand of grace ? ' Every good
and perfect gift comes down from above.' As all light flows from the
sun, and all water from the sea, so all good flows from heaven. The
greatest excellencies in us do as much depend upon God, as the light
doth upon the sun. When thou lookest upon thy wisdom, thou must
say. Here is wisdom, ay, but it is from above ; here is some weak love
working towards Christ, but it is from above ; here is joy, and comfort,
and peace, but these are all the flowers of paradise ; they never grew
in nature's garden. When a soul looks thus upon all those costly
diamonds with which his heart is decked, he keeps low, though his
graces are high. Where this rule is neglected, the soul will be en-
dangered of being swelled and puffed.
Mr Foxe was used to say, that * as he got much good by his sins, so
he got much hurt by his graces.' When you look upon the stream,
remember the fountain ; when you look upon the flower, remember the
root ; when you look upon the stars, remember the sun ; and when you
look upon your graces, remember the fountain of grace, else Satan will
be too hard for you. Satan is so artificial,'' so subtle and critical, that
he can make your very graces to serve him against your graces ; con-
quering joy by joy, sorrow by sorrow, humility by humility, fear by
fear, and love by love, if you do not look upon all your graces as streams
flowing from the fountain above, and as fruits growing upon the tree
of life that is in the midst of the paradise of God. Therefore, when
one eye is fixed upon your graces, let the other be always fixed upon the
•God of grace.
[2 ] Secondly, At that time when your eye is upon inherent grace
and righteousness, let your heart be fixed upon Christ, and his ira-
puted righteousness.^
• Dionysius gave him his money again, from whom he had taken much, after that he
heard he employed a little well. And will God be worse than a heathen ?
2 'Artful.'— G.
' Ant. totam mecvm tene, ant totam amitte. — Gregory Nazienzen. Let us say of Christ,
as the heathen once said of his petty gods, Conlemno minutos istos Deos, modo Jovem pro-
86 THE UNSEARCHABLE [EpH. III. 8.
Paul's eye was upon his grace: E-om. vii. 22, 25, 'I delight iu the
law of God, after the inward man. And with my mind I serve the law
of God.' And yet at tliat very same time, his heart was set upon
Christ, and taken up with Christ ; ver. 25, ' I thank God, through our
Lord Jesus Christ.' So in Col. ii. 2, 3, you have one eye fixed upon
grace, and at the same time the heart fixed upon Christ. ' That their
hearts might be comforted, being knit together in love, and unto all
riches of the full assurance of understanding, to the acknowledgment
of the mystery of God, and of the Father, and of Christ ; in whom are
hid all the treasures of wisdom and knowledge.' His eye is upon grace,
his heart is upon Christ. So in Philip, iii. 8, the apostle hath his eye
upon the excellent knowledge of Christ, but ver. 9, his heart is set upon
the righteousness of Christ. 'That I might be found in him, not
having mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by faith.'
Here you have his eye upon grace, and his heart upon Christ, in the
very presence of his grace. This is your glory. Christians, in the presence
and sight of all your graces, to see the free grace of Christ, and his in-
finite, spotless, matchless, and glorious righteousness, to be your surest,
sweetest, highest, and choicest comfort and refuge.
Peter was not well skilled in this lesson, and that was the very
reason that he fell foulest, when his confidence was highest. Grace is
a ring of gold, and Christ is the pearl in that ring ; and he that looks
more upon the ring than the pearl that is in it, in the hour of tempta-
tion will certainly fall. When the wife's eye is upon her rings or
jewels, then her heart must be set upon her husband. When grace is
in my eye, Christ must at that time be in my arms, yea, he must lie
between my breasts : Cant. i. 13, ' My beloved is as a bundle of myrrh,
lie shall lie all night between my breasts.' Christ, and not grace, must
lie nearest to a Christian's heart.
[3.] A third thing is this. When you look upon your grace, you
TYiust look upon it as a beautiful creature, that is begotten in the soul
by Christ, and that is strengthened, maintained, cherished, and up-
held in your souls by nothing below the spiritual, internal, and
glorious operations of Christ}
Though grace be a beautiful creature, yet grace is but a creature,
and so your souls must look upon it. Grace is a heavenly offspring, it
is the first-born of God, as I may say, and does most represent him to
the life. Grace is a bud of glory ; it is of the blood royal ; it is nobly
descended, James i. 17. So in Heb. xii. 2, 'Looking unto Jesus, the
author and finisher of our faith.' Christ is the Alpha and Omega, the
beginner and ender.^ In all other things and arts, the same man
cannot begin and finish, but Christ doth both. Philip, i. 5, Our graces
thrive and are upheld in life and power, in beauty and gloiy, by the
internal operation of Christ in our souls. So in Col. i. 27, ' Christ in
you the hope of glory,' So ver. 29, ' Whereunto I also labour, striving
pitium habeam, so long as he had Jupiter to friend, he regarded them not. So, so long
as we have our Jesus to friend, we should not regard others, no, not our very graces, in
comparison of Christ.
^ Gal. ii. 20, Philip, i. 6. Deus nihil coronal nisi dona sua, when God crowneth us, he
doth but crown his own gifts in us. — Augustine.
2 u^X^Yiyo)) xat rtXiiuTYi)!, the leader and crowner.
EpH. III. 8.] RICHES OF CHRIST. 87
according to his working which worketh in me mightily.' So Philip,
iv. 13, 'I can do all things, through Christ that strengtheneth me ; I can
be high and low, poor and rich, honourable and base, something or
nothing, &c., through Christ that strengthens me.'^ So in Cant. iv.
16, * Blow upon my garden, that the spices thereof may send forth a
fragrant smell' We may puff and blow our hearts out, and yet no
savoury smell will flow forth, if Christ does not blow. So in Ps. cxxxviii.
3, * In the day when I cried, thou answeredst me, and strengthenedst
me with strength in my soul' Your graces, Christians, are heavenly
plants of God's own setting and watering ; and certainly the heavenly
liusbandman will never suffer such plants of renown to wither, for
want of heavenly sap ; he will look to the strengthening, supporting,
and nourishing the work of his own hand. He will cause the desires
of his people to bud, and their graces to blossom, and their souls to be
like a watered garden, green and flourishing : Isa. Iviii. 1 1, compared
with Isa. XXXV. 6, 7.
[4.] Fourthly, When yow look upon your graces, you must look
upon them as an earnest of more glorious and unspeakable mea-
sures of grace and glory, tJiat your souls shall be filled with at
last.
In Eph. L 13, 14, 'After that ye believed, ye were sealed with that
Holy Spirit of promise, which is the earnest of our inheritance, until
the redemption of the purchased possession, unto the praise of his
glory.' That little light and knowledge thou hast, is an earnest to thy
soul, that thou shalt at last know, even as thou art known. 1 Cor. xiii.
12, 'For now we see through a glass darkly, but then face to face.
Now I know in part, but then shall I know, even as I am known.'
Christians know but little of that they should know, they know but
little of that they might know, they know but little of that others
know, they know but little of that they desire to knaw, they know but
little of that they shall know, when they shall come to know 'even as
they are known.' And yet these weak and imperfect glimpses that
they have of God and heaven here, are infallible pledges of that perfect
knowledge and full prospect that they shall have of God and heaven
hereafter. So that that little spark of joy thou hast, is an earnest of
those everlasting joys that shall rest upon thy head, when all sorrow
and mourning shall fly away, Isa. xxxv. 10, &c. And those sips of
comfort thou hast now, are an earnest of thy swimming in those ever-
lasting pleasures that be 'at God's right hand,' Ps. xvi. 11. The least
measures of grace are an earnest of greater measures. God will not
lose his earnest, though men often lose theirs. God will not despise
' the day of small things ;' he will make those that bring forth but
thirty fold, to bring forth sixty fold ; and those that bring forth sixty
fold, to bring forth a hundred fold, &c. He, his Son and Spirit, are all
eminently and fully engaged to carry on the work of grace in his
children's souls. Therefore do not sit down and say, My light is but
' ivi^yovfiivnv iv ^uvoifin, IS wrouglit in me in power. The word iruvrei, all things, though
it be an universal, is not to be taken in the utmost extent, but according to the use of the
like phrases in all languages, wherein the universal sign affixed, either to persons, or
times, or places, or things, signilies a great number, but not all without exception, as
you may see by comparing these scriptures together : Ps. xiv. 4, 8, 9 ; John xiv. 26 ;
1 Cor. X. 23. fcjo those words are to be understood in Thilip. iv. 13.
88 THE UNSEAKCHABLE [EPH. III. 8.
dim, and my love but weak, and my joy but a spark that will quickly
go out, &c. But always remember, that those weak measures of grace
thou hast, are a sure evidence of greater measures that God will confer
upon thee in his own time and in his own ways, Isa. Ixiv. 4, 5.^
[5.] Fifthly, When you look upon your graces, be sure that you look
more at the truth of your graces, than at the measure of your graces.
You must rather bring your graces to the touchstone, to try their
truth, than to the balance, to weigh their measures. Many weak
Christians are weighing their graces, when they should be a-trying the
truth of their graces, as if the quantity and measure of grace were
more considerable than the essence and nature of grace. And this is
that that keeps many weak saints in a dark, doubting, questioning, and
despairing condition ; yea, this makes their lives a very hell. Weak
saints, if you will not observe this rule, this caution, when you look
upon your graces, you will go sighing and mourning to your graves.
Ah ! poor hearts, you should not be more cruel to your own souls than
God is. When God comes to a judgment of your spiritual estates, he
doth not bring a pair of scales to weigh yowY graces, but a touchstone
to try the truth of your graces ; and so should you deal by your own
souls. If you deal otherwise, you are more cruel to your souls than
God would have you. And if you are resolved that in this you will not
imitate the Lord, then I dare prophesy that joy and peace shall be
none of your guests, and he that should comfort you will ' stand afar
off,' Lam. i. 16. It is good to own and acknowledge a little grace,
though it be mingled with very much corruptions ; as that poor soul
did, Mark ix. 24, ' And straightway the father of the child cried out,
and said with tears. Lord, I believe ; help thou mine unbelief.' He
had but a little little faith, and this was mixed with abundance of un-
belief, a.nd yet notwithstanding he acknowledges that little faith he had,
* Lord, I believe, help my unbelief.' His faith was so weak, that he
accounts it little better than unbelief; yet, says he, 'Lord, I believe,
help my unbelief.' The least measure of faith will make thee blessed
here and happy hereafter.^
A doctor cried out upon his dying-bed. Credo languida fide, sed
tamenfidei; much faith will yield unto us here our heaven, and any
faith, if true, will yield us heaven hereafter. So the church in Cant. i.
5, ' I am black, but comely.' She had nothing to say for her beauti-
fulness, yet she ackno wledgeth her comeliness. 'I am black, but comely.'
Though she could not say she was clear, yet she could say she was
comely. As she was free to confess her blackness, so she was ingenuous
to acknowledge her comeliness. 'I am black, but comely.' Ah, Chris-
tians! will you deal worse with your own souls, than you deal with your
children? When you go to make a judo^ment of your child's affections,
you look more to the truth of their affections, than you do to the strength
of their affections; and will you be less ingenuous and favourable to
' iv eelviyfiKTi, in a riddle. Enigma is properly obscura aWgoria, an obscure allegory :
it is an allegory with a mask, or it is a cloudy, knotty, intricate speech, sealed and locked
Tip from vulgar apprehensions. That is a riddle.
* Grace is homogeneal. Every twinkling of light is light ; every drop of vs^ater is
water ; every spark of fire is fire ; every drop of honey is honey. So every drop of grace
is grace ; and if the least drop or spark of grace be not worth acknowledging, it is worth
nothing.
EpH, III. 8.] RICHES OF CHRIST. 89
your poor souls ? If he deserves to be branded, that feasts his child
and starves his wife, what do you deserve, that can acknowledge
the least natural good that is in a child, and yet will acknowledge
none of that spiritual and heavenly good that is in your souls ?
[6.] Sixthly, and lastly, When you look upon your graces, look that
you do not renounce and reject your graces, seen in the light of the
Spirit, as a weak and worthless evidence of your interest in Christ,
and that happiness that comes by Christ.
I know in these days many cry up revelations and visions, yea, the
visions of their own hearts, and make slight of the graces of Christ in
the hearts of his people ; yea, they look upon grace as a poor weak
thing. Ah, Christians ! take heed of this, else you will render null,
in a very great measure, many precious scriptures, — especially the
Epistles of John, — which were penned for the comfort and support of
weak saints.^
But that this may stick and work, be pleased to carry home with
you these three things.
(1.) First, Other precious saints that are now triumphing in heaven,
have pleaded their interest in God's love, and hopes of a better life,
from graces inherent.
I will only point at those scriptures that speak out this truth : 1 John
iii. 14, ii. 3, 4 ; Job xxiii. 10-1 2 ; and the whole 31st chapter of Job ;
Ps. cxix. 6 ; Isa. xxxviii. 2, 3; 2 Cor. i. 12. All these scriptures, with
many others that might be produced, do with open mouth proclaim
this truth. And surely to deny the fruit growing upon the tree to be
an evidence that the tree is alive, is to me as unreasonable as it is
absurd. Certainly, it is one thing to judge by our graces, and another
thing to trust in our graces, to make a saviour of our graces. There is
a great deal of difference betwixt declaring and deserving ; and if this
be not granted, it will follow, that the apostle hath sent us aside to a
covenant of works, when he exhorts us to * use all diligence to make
our calling and election sure,' 2 Peter i. 5-10.^
(2.) Secondly, Carry home this with you. If justification and sancti-
fi cation be both of them benefits of the covenant of grace, then to
evidence the one by the other, is no ways unlawful, nor no turning
aside to a covenant of works :
But our justification and sanctification are both of them benefits and
blessings of the covenant of grace. Ergo. . . .
In Jer. xxxiii. 8, ' I will pardon all their iniquity, whereby they have
sinned against me,' there is your justification ; ' and I will cleanse them
from all their iniquity, whereby they have sinned against me, there is
your sanctification. And therefore to evidence the one by the other
can be no ways unlawful, nor no turning aside to a covenant of works.
(3.) Thirdly, Carry home this with you, Whatever gift of God in man
brings him within the compass of God's promise of eternal mercy, that
gift must be an infallible evidence of salvation and happiness.
1 Grace, saith one, is the foundation of all our felicity, and comprehends all blessings,
afi manna is said to have done all good tastes. John's epistles are a rich treasury for
Christian assurance.
• Christians may doubtless look to their graces as evidences of their part in Christ and
salvation ; and the clearer and stronger they are, the greater will be their comfort ; but
not as causes.
90 THE UNSEARCHABLE [EPH. III. 8.
But such are those gifts mentioned in those scriptures that prove the
first head.
Therefore they are infalUble evidences of our salvation and eternal
happiness.
1 confess a man may have many great gifts, and yet none of them
bring him within the compass of God's promise of eternal mercy. But
I say, whatever gift of God in man brings him within the compass of
God's promise of eternal mercy, that gift must be an infallible evidence
of his happiness and blessedness.^
For the further clearing of this, I will instance in a gift of waiting.
Where this gift is, it brings a man within the compass of God's pro-
mise of eternal mercy. And had a man, as in a deserted state it often
falls out, nothing under heaven to shew for his happiness, but only a
waiting frame, this ought to bear him up from fainting and sinking.
When the soul saith. My sun is set, my day is turned into night, my
light into darkness, and my rejoicing into mourning, &c., oh, I have
lost the comforting presence of God ! I have lost the quickening
presence of God ! 1 have lost the supporting presence of God ! I have
lost the encouraging presence of God ! &c., and when I shall recover
these sad losses, I know not. All that I can say is this, that God keeps
me in a waiting frame, weeping and knocking at the door of mercy.
Now, I say, this waiting temper brings the soul within the compass of
the promise of eternal mercy. And certainly such a soul shall not
miscarry. Take three promises for this.
In Isa. xl. 31, ' They that wait upon the Lord shall renew their
strength ; they shall mount up with wings as eagles ; they shall run,
and not be weary ; and they shall walk, and not faint.' The mercy is
the waiting man's, but the waiting man must give God leave to time
his mercy for him. So in Isa. xxx. 18, ' And therefore will the Lord
wait, that he may be gracious unto you ; and therefore will he be
exalted, that he may have mercy upon you : for the Lord is a God of
judgment ; blessed are all they that wait for him.' So in Isa. Ixiv. 4,
'For since the beginning of the world men have not heard, nor perceived
by the ear, neither hath the eye seen, O God, besides thee, what he
hath prepared for him that waiteth for him.' So in Isa. xlix. 23, 'They
shall not be ashamed that wait for me.'^ Men are often ashamed, that
wait upon the mountains and hills. Men high and great often frustrate
the expectation of waiting souls, and then they blush, and are ashamed
and confounded that they have waited, and been deceived; but 'they
shall not be ashamed that wait for me,' says God ; I will not deceive
their expectation, and after all their waiting turn them off, and say, I
have no mercy for you.^ Now, I say, where this waiting temper is,
which is all that many a poor soul hath to shew for everlastmg happi-
ness and blessedness, that soul shall never miscarry. That God that
doth maintain and uphold the soul in this heavenly waiting frame, in
• Covet rather graces than gifts ; as to pray more fervently, though less notionally or
eloquently. Stammering Moses must pray rather than well-spoken Aaron'. The Co-
riuthians came behind in no gift, 1 Cor. i. 7 ; yet were babes and carnal, chap. iii. 2, 3.
2 Vide Lyra and Junius on the words.
3 That is, they shall be advanced by me to great happiness and glory, to great dignity
and felicity ; for in the Hebrew dialect, adverbs of denying signify the contrary to the
import of that verb whereunto they are joined, as might be shewed by many scriptures.
EpH. III. 8.] KICHES OF CHRIST. 91
the appointed season will speak life and love, mercy and glory, to the
waiting soul.
And so I have done with the third use, which was to stir you up to
look upon your graces with cautions.
The fourth duty is :
4. To persuade weak saints not to turn aside from the ways of God,
nor from the service of God, because of any hardships or difficulties
that they meet ivith in his ways or service.
There is a very great aptness in weak saints to take offence almost
at everything, and to be discouraged by the least opposition, affliction,
and temptation, and so to turn aside from the good old way. Now that
no difficulties nor hardships may turn you out of the way that is called
hoty, consider seriously of these few things.
[1.] First, Consider this, the Lord will sweeten more and more his
services to you.
He will make his work to be more and more easy to your souls ; he
will suit thy burden to thy back, and thy work to thy hand. weak
sou] ! thou shalt find that his grace will be sufficient to hold thee up
and carry thee on, notwithstanding any difficulties or discouragements
that be in the way. He will shed abroad that love that shall constrain
thy soul, both to keep close to his service, and to delight in his service,
2 Cor. xii. 9 ; v. 1 4. He will make all his services to be easy to thee ;
he will vouchsafe to thee that assisting grace that shall keep up thy
head and heart from fainting and sinking under discouragements, as
you may see in Ezek. xxxvi. 25-28, * And I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep my judg-
ments, and do them.' So in Ps. Ixiii. 8, * My soul followeth hard after
thee,' (ay, but how comes this to pass?) : ' Thy right hand upholds me.'
I feel thy hand under me, drawing of my soul off after thee. Oh ! were
not thy gracious hand under me, I should never follow hard after thee.
The Lord will put under his everlasting arms, weak Christian !' and
therefore though thy feet be apt to slide, yet his everlasting arms shall
bear thee up. Therefore be not discouraged, do not turn aside from
those paths that drop marrow and fatness, though there be a lion in the
way.^
[2.] Secondly, Consider this, O weak saint ! that there is less danger
and hardship in the ways of Christ, than there is in the ways of sin,
Satan, or the world.
That soul doth but leap out of the frying-pan into the fire, that thinks
to mend himself by turning out of the way that is called holy. Oh !
the horrid drudgery that is in the ways of sin, Satan, or the world.
Thy worst day in Christ's service is better than thy best days, if I may
so speak, in sin or Satan's service. Pro v. xi. 18, 19, and xxi. 21. Satan
will pay the sinner home at last with the loss of God, Christ, heaven,
and his soul for ever. ' But in the way of righteousness is life, joy,
peace, honour, and in the pathway thereof there is no death,' Prov. xii.
28. ' His ways are ways of pleasantness, and all his paths are
peace,' Prov. iii. 1 7.
^ The philosopher told his friends when they came into his little low cottage, The
o^ods are here with me. Surely God, and Christ, and the Spirit are, and will be, with
weak saints, to aid and assist them in every gracious work.
92 THE UNSEARCHABLE [EpH. III. 8.
[3.] Thirdly, Remember, O weak saint ! that all those hardships
that thou meetest with, do only reach the outward man.
They only reach the ignoble, the baser part of man ; they meddle not,
they touch not, the noble part. ' With my mind I serve the law of God,
though with my flesh the law of sin,' Rom. vii. 22. And verse 25, * I
delight in the law of God, after the inward man.' And indeed many
of the heathen have encouraged themselves in this very consideration,
against the troubles and dangers of this life.^ All the arrows that are
shot at a Christian stick in his buckler, they never reach his conscience,
his soul. The raging waves beat sorely against Noah's ark, but they
touched not him. The soul is of too noble a nature to be touched by
troubles. Jacob's hard service under Laban, and his being nipped by
the frost in winter, and scorched by the sun in summer, did oniy reach
his outward man ; his soul had high communion, and swest fellowship
with God, under all his hardships. Gen. xxxi. 40. Ah, ChrisCian ! bear
up bravely, for whatever hardships thou meetest with in the ways of
God, shall only reach thy outward man ; and under all these hardships
thou mayest have as high and sweet communion with v.od, as if thou
hadst never known what hardships meant, Hosea ii. 14.
[4.] Fourthly, Tell me, lueak saints ! hive not you formerly en-
joyed such sweet refreshings while you have leen in the very service of
God, as hath outweighed all the troubles and. hardships thai your souls
have met with 1 I know you have and you know that you have often
found that scripture made good "pon your hearts, Ps. xix. 11, 'More-
over, by them is thy servant warned, and in keeping of them there is
great reward.' Mark, he doth not say, 'for keeping of them there is
great reward,' though that is a truth ; but, ' in keeping of them there
is great reward. While the soul is at work, God throws in the reward.
Do not yon remember, weak Christians ! when you have been in the
service and way of God, how he hath cast in joy at one time and peace
at another i &c. Oh ! the smiles, the kisses, the sweet discoveries that
your souls have met with, whilst you have been in his ways. Ah, poor
souls ! do not you know that one hour's being in the bosom cf Christ will
make you forget all your hardships ? Heaven at last will make amends
' for all ; and the more hardships you find in the ways of God, the more
sweet will heaven be to you when you come there.^ Oh, how sweet is
a harbour after a long storm, and a sunshine day after a dark and tem-
pestuous night, and a warm spring after a sharp winter I The miseries
and difficulties that a man meets with in this world, will exceedingly
sweeten the glory of that other world.
[5.J Lastly, consider. What hardships and difficidties the men of
this world run through, to get the world, and undo their oiun souls.
They rise early, go to bed late ; they go from one end of the world to
another, and venture through all manner of dangers, deaths, and miser-
ies, to gain those things that are vain, uncertain, vexing, and dangerous
to their souls, Ps. cxxvii. 2, Mat. xvi. \6. And wilt not thou, as ' a good
soldier of Christ,' 2 Tim. ii. 3, 4, endure a little hardship for the honour
of thy Captain, and thine own internal and eternal good ? Thou art
* Anaxagoras, Plato, and others.
• Austin saith, If a man should serve the Lord a thousand years, it would not deserve
an hour of the reward in heaven, much less an eternity, &c.
EpH. III. 8.] RICHES OF CHRIST. 93
listed under Christ's colours, and therefore thou must arm thyself against
all difficulties and discouragements. The number of difficulties makes
the Christian's conquest the more illustrious. A gracious man should
be made up all of fire, overcoming and consuming all oppositions, as fire
does the stubble. All difficulties should be but whetstones to his for-
titude, as Chrysostom said of Peter.
The fifth duty is this :
5. You that ewe weak saints should observe how Christ Jceeps your
wills and affections.
That man is kept indeed, whose will and affection is kept close to
Christ ; and that man is lost with a witness, whose will and affections
are won from Christ. Weak saints are more apt to observe their own
actions than their wills and affections, and this proves a snare unto
them ; therefore observe your affections, how they are kept ; for if they
are kept close to Christ, if they are kept faithful to Christ, though thy
foot may slide from Christ, all is well. The apostle, Rom. vii. 17, seq.,
observed, that his will and affections were kept close to Christ even
then, w^hen he was tyrannically captivated and carried by the preva-
lency of sin from Christ : ' With my mind I serve the law of God,' says
he, ' and what I do I allow not ; therefore it is no more I that doth it,
but sin that dwelleth in me.' My will stands close to Christ, and my
affections are faithful to Christ, though by the prevalency of corruption
1 am now and then carried captive from Christ. It is one thing to be
taken up by an enemy, and another thing for a man to lay down his
weapons at his enemy's feet. I am, saith the apostle, a forced man, ' I
do what I hate ;' I do what I never intended. The heart may be sound,
when more external and inferior parts are not. The heart of a man
may be sound God-ward and Christ-ward and holiness- ward, when yet
there may be many defects and weaknesses in his conversation. Now,
a w^eak Christian should be very studious to observe how his heart stands
God-v/ards ; for the man is as his heart is ; if that be right with Christ,
then all is well ; therefore, says Solomon, Prov. iv. 23, ' Keep thy heart
with all diligence, for out of it are the issues of life.' The Hebrew runs
more fully thus : ' Before all,' or, ' Above all keepings, keep thy heart ;'
for out of it is the goings forth of lives/ The heart is the spring and
fountain of all natural and spiritual actions, it is the primum mobile,
the great wheel that sets all other wheels agoing; it is th^ great
monarch in the isle of man ; therefore keep it with all custody and
caution, or else bid farewell to all true joy, peace, and comfort. When
the heart stands right towards Christ, Christ will pardon much, and
pass by much.^
If the ravished virgin in the time of the law cried out, she was guilt-
less ; so when a poor soul, ravished by the power of corruption, and
strength of Satan's temptations, cries out, ' Lord, I would not, for all
the world, sin against thee, I would not distrust thee, I would not be
impatient under thy afflicting hand, I would not be proud under thy
merciful hand ; but, Lord, these sons of Zeruiah, 2 Sam. iii. 39, these
corruptions, are too hard for me; they commit a rape upon me; they
ravish me of my Jesus, and of my joy, and of my peace; Lord, help me,
Lord deliver me!' now these weaknesses shall not be chai-gcd upon
^ The heart is camera omntpotentis regis, the presence-chamber of the king cf heaven.
94? THE UNSEARCHABLE [EPH. Ill 8.
the soul. The ravished virgin under the law, if she cried out, was guilt-
less ; and certainly God is not, nor will not be, less merciful and gracious
to his people under the gospel, who are still a-crying out against their
sins and Satan's assaults. Surely those sins shall never be a Christian's
bane, that are now his greatest burden. It is not falling into the water,
but lying in the water, that drowns. It is not falling into sin, but lying
in sin, that damns. If sin and thy heart be two, Christ and thy heart
are one. If thy heart be Christ ward, thou art so happy that nothing
can make thee miserable.
6. Sixthly, Take heed of making sense and feeling a judge of your
condition. Though there is nothing more dangerous, yet there is nothing
more ordinary, than for weak saints to make their sense and feeling the
judge of their condition. Ah, poor souls ! this is dishonourable to God,
and very disadvantageous to yourselves. Sense is sometimes opposite to
reason, but always to faith ; therefore do as those worthies did^ 2 Cor.
V. 8, 9, * We walk by faith, and not by sight.'^ For a man to argue
thus : Surely God is not my God, for I am not enlightened, I am not
quickened, I am not melted, I am not raised, I am not enlarged as for-
merly. Oh ! I have not those sweet answers and returns of prayer that
once I had! Oh! I cannot find the Lord's quickening presence, nor
his enlivening presence, nor his humbling presence, nor his encouraging
presence, as once I have ; therefore surely my condition is not good.
Oh ! I am more backward to good than formerly, and more prone to
evil than formerly, therefore I am afraid that God is not my God, and
that the work of grace is not thorough upon me. Oh ! God does not
look upon me as in the days of old, nor speak to me as in the days of
old, nor carry it towards me as in the days of old, and therefore I am
afraid that all is naught.
Yerily, if you will make sense and feeling the judge of your estate
and condition, you will never have peace nor comfort all your days.
Thy estate, O Christian, may be very good, when sense and feeling
says it is very bad. That child cannot but be perplexed that thinks his
father doth not love him, because he does not always feel him smooth-
ing and stroking of him. Christians, you must remember that it is one
thing for God to love you, and another thing for God to tell you that he
loves you. Your happiness lies in the first, your comfort in the second.
God hath stopped his ear against the prayers of many a precious soul
whom he hath dearly loved.^ The best of men have at times lost that
quickening, ravishing, and comforting presence of God that once they
have enjoyed. And verily, he that makes sense and carnal reason a
judge of his condition, shall be happy and miserable, blessed and cursed,
saved and lost, many times in a day, yea, in an hour. The counsel that
I would give to such a soul that is apt to set up reason in the room of
faith is this. Whatsoever thy estate and condition be, never make sense
and feeling the judge of it, but only the word of God. Did ever God
appoint carnal reason, sense, and feeling, to be a judge of thy spiritual
estate? Surely no. And why, then, wilt thou subject thy soul to
1 Sense and reason in spiritual things, says Tjuther, is noxia hestia, an harmful beast,
that will destroy and pull down what faith builds up.
2 Ps. Ixxx. 4 ; Lam. iii. 34 ; Ps. cxix. 25, 37, 40, 88, 107, 149, 154, 156, 159 ; xlii. 5 ;
Cant. iii. 1-3 ; Isa. iiv. 7, 8.
EpH. III. 8.] RICHES OF CHRIST. 95
their judgments ? God will judge thee at last by his word : John xii.
48, * The word that I have spoken, the same shall judge you in the last
day/ Carnal reason is an enemy to faith ; it is still a-crossing and con-
tradicting of faith; it fills the mind full of cavils and prejudices, full of
pleas and arguments, to keep Christ and the soul asunder, and the soul
and the promises asunder, and the soul and peace and comfort asunder.
It will never be well with thee so long as thou art swayed by carnal
reason, and reliest more upon thy five senses than the four evangelists.
Remember Job was as famous for his confidence as for his patience :
* Though he slay me, yet will I trust in him,' Job xiii. 15. As the body
lives by breathing, so the soul lives by believing, &c.
IV. The duties of strong saints to the weak.
We come now to the last thing propounded, and that is, the duties
of strong saints to those that are tueak. I intend at this time to finish
this point, and therefore shall not speak everything that might be
spoken, being not of their minds that think a man never speaks enough
that speaks not all that may be spoken to an argument. I shall, as
near as I can, instance in those duties that are most weighty and
worthy. And surely those souls that are serious and conscientious in
the discharge of these, cannot, nor will not, be negligent in the dis-
charge of the rest. Now there are eleven duties that strong saints are
to perform to those that are weak.
And the j^rs^ is this.
[1.] Those that are strong ought to bear with the infirmities of the
vjeak.
Rom. XV. 1, ' We then that are strong,' saith the apostle, ' ought to
bear with the infirmities of the weak, and not to please ourselves.'
The word that is rendered to hear signifies to bear as pillars do bear
the weight and burden of the house ; to bear as porters do bear their
burdens, or as the bones do bear the flesli, or rather as parents bear
their babes in their arms.
' Bear the infirmities.^ Mark, he doth not say the enormities, but
the infirmities ; he doth not say the wickedness, but the weakness.
The strong ought to bear with the infirmities of the weak. The Lord
bears with the weakness of his children. Peter is weak, and sinful
through weakness ; he will not let the Lord Jesus wash his feet, John
xiii. ; but the Lord Jesus knowing that this was from weakness, and not
from wickedness, he passes it over, and notwithstanding his unkind
refusal, he washes his feet. Thomas is very weak : * I will not believe,'
says he, ' except I shall see in his hands the print of the nails, and
thrust my hand into his side,' John xx. 25. Now this Christ bears with
much tenderness and sweetness, as you may see in ver. 27, ' Then said
he to Thomas, Reach hither thy fingers, and behold my hands, and reach
hither thy hand, and thrust it into my side, and be not faithless, but
believing.' The Lord Jesus doth, as it were, open his wounds afresh ;
he overlooks his weakness. Well, saith he, seeing it is so that thou
wilt not believe, I will rather bleed afresh than thou shalt die in thy
unbelief So the three disciples that Christ had singled out to watch
with him one liour. Mat. xxvi., they shewed a great deal of weakness
to be sleeping when their Lord was a-sorrowing, to be snorting when
96 THE UNSEARCHABLE [EPH. III. 8.
their Saviour was sighing, &c. Yet Christ bears this, and carries it
sweetly towards them, and excuses their weakness : ver. 41, 'The spirit
is willing, but the flesh is weak/ Oh how sweetly doth the Lord carry
it ! Every new man is two men ; he hath a contrary principle in him,
the flesh and the spirit. The spirit, the noble part, is willing, but the
flesh, the ignoble part, is weak and wayward.
Now shall the Lord thus bear with his weak ones, and shall not strong
saints bear also ? Remember, strong Christians, there was a day when
you were as weak as others, as apt to fall as others, as easily conquered
as others ; and if then the Lord carried it sweetly towards you, let the
same spirit be in you towards those that are weak. It will be no grief
of heart to you, if in this you act like your Lord and Saviour.
If you do not bear with the infirmities of the weak, who shall ? who
will? This wicked world cannot, nor will not. The world will make
them transgressors for a word, and watch for their halting ; and there-
fore you had need to bear with them so much the more, Isa. xxix. 21,
Jer. XX. 10. The world's cruelty should stir up your compassions.
[2.] Secondly, As it is your duty to hear with them, so it is your
duty to receive them into communion with you.
Rom. xiv. 1, ' Him that is weak in the faith receive you, but not to
doubtfiil disputations.'
* Him that is weak in the faith receive' that is, him that is not
thoroughly persuaded of all things pertaining to Christian liberty, about
things indifferent. ' Them that are weak in the faith receive ; ' he doth
not say, ' Them that have no faith receive.' For there is no rule for the
saints or churches to receive them into communion that have no faith,
that have no fellowship with the Father and the Son. But ' him that
is weak in the faith/ saith he, * receive.'
The word that is here rendered receive, signifies to receive into
our bosom with charitable affection. The Greek word signifies three
things.
(1.) It signifies to receive weak saints as our own bowels ; to receive
them with the greatest tenderness, affection, pity, and compassion that
possibly can be. So the same Greek word is used in the Epistle of
Philemon, ver, 12, where Paul entreats Philemon ' to receive Onesimus
as his own bowels.' The word there is the same word with this in the
text. So must the strong receive the weak, even as their own bowels ;
receive them with the greatest affection, with the greatest compassion
that possibly can be.
(2.) The word signifies patiently to hear with the weak when they
are received; and not to take them into your bosom, into your com-
munion one day and cast them out the next, but patiently to bear with
them, as well as affectionately to receive them.
It was a heathen prince [Xerxes] that crowned his steersman in the
morning, and beheaded him in the evening of the same day, &c.
(3.) The word signifies hy fatherly instruction to seek to restore him.
It is not the will of Christ that weak saints should be rejected, or that the
door of entrance should be shut against them, till they are stronger, or
till they have attained to such heights and such perfections of grace
and divine enjoyments of God as others have attained. Remember
this, as the weakest faith, if true, gives the soul a right to all that
EpH. hi. 8.] RICHES OF CHRIST. 97
that internal and eternal worth that is in Christ : so the weakest faith, if
true, gives a man a real right unto all the external privileges and
favours that come by Christ. In Rom. xv. 7, ' Wherefore receive ye
one another, as Christ also received us to the glory of God.' This is
the standing rule for all the saints and churches in the world to go by.
It is not their wills, but these two scriptures last cited, that are the
standing rules by which all the churches on earth are to go by, in the
admission of members.
' Them that are weak in the faith ' are to be received by you, be-
cause the Lord Jesus hath received them. Christ does not receive the
strong to the glory of God, and cast off the weak. No ; the Lord Jesus
gathers the weak into his bosom, and tenderly dandles them upon his
knee. He receives the weak to glory, as well as the strong ; therefore
saith the apostle, ' As the Lord hath received them, so do you.'
Bucer rejected none in whom he saw aliquid Christi, anything of
Christ, but gave them the right hand of fellowship. Such persons and
churches can never answer it to Christ, that keep the door of admission
shut against souls truly gracious, though they are bub weak in grace,
though they have [not] attained to such a measure of light, or degrees
of love, or to such perfections in holiness, as such and such have done.
No ; the standing rule is, ' Him whom the Lord hath received, receive.'
If weak saints shall desire communion, and be willing to walk in the
ways that Jesus Christ hath appointed his saints to walk in, the
churches ought to give them the right hand of fellowship. And that is
the second duty that lies upon the strong, viz., that they are to receive
the weak into communion and fellowship with them, and that with the
greatest affection, love, and compassion, that possibly can be.
A third duty that lies upon strong saints to the weak is this :
[3.] They must look more upon their graces than upon their weak-
nesses.
It is a sad thing when they shall borrow spectacles to behold their
weak brethren's weaknesses, and refuse looking-glasses wherein they may
see their weak brethren's graces. Saints that are strong ought to look
more upon the virtues of weak saints than upon their miscarriages.
When Christ saw but a little moral good in the young man, the text
saith that ' He looked upon him, and loved him,' Mark x. 12. And
shall not we look upon a weak saint and love him, when we see the love
of God and the image of God upon him. Shall moral virtue take the
eye, and draw the love of Christ ? And shall not supernatural grace in
a weak Christian take our eyes and draw our hearts ? Shall we eye a
little gold in much earth ? And shall we not eye a little grace where
there is much corruption ? ^
It is an unsufferable weakness, I had almost said, for persons to
suffer their affections to run out only to such that are of their judg-
ments, and to love, prize, and value persons according as they suit their
opinions, and not according to what of the image of God shines in them.
But if this be not far from a gospel spirit, and from that God-like spirit
1 Tf moral virtue conld be seen with mortal eyes, it would soon draw all hearts to it-
self, saith Plato. What, then, should grace do ? the least dram of which is of more worth
than all the moral virtues in the world.
VOL. III. , G
98 THE UNSEAECHABLE [EPH. III. 8.
that should be in saints, I know nothing. It speaks out much of Christ
within, to own where Christ owns, and love where Christ loves, and
embrace where Christ embraces, and to be one with every one that is
practically one with the Lord Jesus. Christ cannot but take it very
unkindly at our hands, if we should disown any upon whom he hath set
his royal stamp. And I bless his grace that hath drawn out my desires
and endeavours to love, own, and honour the people of Christ, according
to what of the appearances of Christ I see in them. And, if I am not
much mistaken, this is the highway to that joy, peace, and comfort, the
want of which makes a man's life a hell. God looks more on the
bright side of the cloud, than he doth on the dark, and so should we.
It was the honour of Vespasian that * he was more ready to conceal
the vices of his friends, than their virtues.' Surely there is much of
God in that soul, that is upon a gospel account more careful and skilful
to conceal the vices of weak saints, than their virtues. Many in these
days do justly incur the censure which that sour philosopher passed upon
grammarians, that 'they were better acquainted with the evil of
Ulysses, than with their own.' ^
[4.] Fourthly, It is the duty of strong saints^ in things indifferent
to deny themselves, to please the weak.
1 Cor. viii. 18, ' Wherefore, if meat make my brother to offend, I will
eat no flesh while the world standeth, lest I make my brother to offend.'
Strong saints must stand unchangeably resolved neither to give offence
carelessly, nor to take offence causelessly. Says the apostle, I will not
stand to dispute my Christian liberty, but will rather lay it down at
my weak brother's feet, than I will by the use of it offend one for
whom Christ hath died. 1 Cor. ix. 22, ' To the weak became I as weak,
that I might gain the weak. I am made all things to all men, that
I might by all means save some.' That is, I condescended and went
to the uttermost that possibly I could, without sin, to win and gain
upon the weak ; I displeased myself in things that were of an indif-
ferent nature, to please them. Thou oughtest not, O strong Christian,
by the use of thy Christian liberty, to put a stumbling-block before thy
weak brother. Rom. xv. 2, ' We then that are strong, ought to bear
with the infirmities of the weak, and not to please ourselves. Let
every one of us please his neighbour for his good to edification.' He
doth not say. Let every one of us please the lust of his neighbour, but
let every one of us please his neighbour for his good to edification. Let
us in things of an indifferent nature so yield as to please our neighbour.
There were some thought that they might observe days ; others thought
they might not. Some thought they might eat meat ; others thought
they might only eat herbs. Why, saith the apostle, in these things
that are of an indifferent nature, I will rather displease and deny myself,
to profit my neighbour, than I will, by the use of my liberty, occasion
my neighbour to offend. Ay, this is true Christian love indeed, for a
man to cross himself to please his neighbour, so it may be for his soul's
edification. But this heavenly love is driven almost out of the world,
which causeth men to dislike those things in others which they flatter
in themselves.
A fifth duty incumbent upon strong saints is,
^ Diogenes apud Laertium, lib. vi.
EpH. III. 8.] RICHES OF CHRIST. 99
[5.] To support the weak.
] Thes. V. 14, 'Support the weak, be patient towards all men/ Look,
what the crutch is to the lame, and the beam of the house is to the
ruinated house, that ought strong saints to be to the weak. Strong
saints are to be crutches to the weak, they are to be, as it were, beams
to bear up the weak. Strong saints are to set to their shoulder, to
shore up the weak by their counsels, prayers, tears, and examples.
Strong saints must not deal by the weak, as the herd of deer do by the
wounded deer ; they forsake it and push it away. Oh no ! When a
poor weak saint is wounded by a temptation, or by the power of some
corruption, then they that are strong ought to succour and support
such an one, lest he be swallowed up of sorrow. When you that are
strong see a weak saint staggering and reeling under a temptation or
affliction. Oh, know it is then your duty to put both your hands under-
neath, to support him that he faint not, that he miscarries not in such
an hour. Isa. xxxv. 3, 'Strengthen ye the weak hands, and confirm the
feeble knees.'^
' Strengthen the weak hands,' that is, hands that hang down ; ' and
confirm the feeble knees,' that is, such knees that by reason of feebleness
are ready to fall. Strengthen such, that is, encourage them, by casting
in a promise, by casting in thy experiences, or by casting in the expe-
riences of other saints, that so they may be supported. It may be his
case was once thine : if so, then tell him what promises did support thee,
what discoveries of God did uphold thee ; tell him what tastes, what
sights, and what in-comes thou hadst, and how bravely thou didst bear
up, by the strength of his everlasting arms that were under thee, &c.^
A sixth duty that is incumbent upon strong saints is,
[6.] To take heed ofTnaking weak saints halt and go lame in a way
of holiness, or of keeping them, off from, the ways of God, or of turning
them out of the ways of God.
That is the meaning of that scripture, as I conceive, Luke xvii. 2.
And of that. Mat. xviii. ]0, 'Take heed that ye offend not one of these
little ones, for their angels do always behold the face of my Father/
You are apt to slight them because they are weak in grace and holiness,
and so you are apt to cause them to halt ; but take heed of this, they
have glistering courtiers that do attend them ; therefore take heed
that you do not offend them, for their angels, as so many champions,
stand ready to right them and fight for them. A man were better
offend and anger all the devils in hell, and all the witches in the world,
than to anger and offend the least of Christ's little ones. If Cain do
but lower upon Abel, God will arraign him for it : ' Why is thy counte-
nance cast down T Gen. iv. 6. If Miriam do but mutter against Moses,
God will spit in her face for it. Num. xii. 14. That is a very dreadful
word. Mat. xviii. 6, 'Take heed how ye offend one of these little ones ;'
you make nothing of it, but saith Christ, take heed, 'for it were better
that a millstone,' a huge millstone, as the Greek word signifies, such a
one as an ass can but turn about ; (this kind of punishment the greatest
^ Look, what the nurse is to the child, the oat to the ivy, the honse to the vine ; that
should strong saints be to the weak, &c., 2 Cor. ii. 7,
2 For a fine example of this, adduced elsewhere by Brooks, see Index under Throg-
morton — G.
100 THE UNSEARCHABLE [EPH. III. 8.
malefactors among the Jews were put to in those days, saith Jerome),
' and cast into the middle of the sea ;' so it is word for word in the
Greek, the middle being deepest and furthest off from the shore, ren-
dering his estate most miserable and irrecoverable.
[7.] Seventhly, It is the duty of strong saints to suit all things to
the capacity of the weak.
To suit all their prayers and all their discourses to the capacity of
the weak. Paul was good at this : ' To the weak became I as weak.'
Paul was a man as strong in natural and acquired parts as any living,
and he knew how to word it, and to carry it in as lofty strains, as any
that breathed, yet who more plain in his preaching than Paul ? It
hath many a time made my heart sad, to think how those men will
answer it in the day of Christ, that affect lofty strains, high notions, and
cloudy expressions, that make the plain things of the gospel dark and
obscure.
Many preachers in our days are like Heraclitus, who was called ' the
dark doctor;' they affect sublime notions, obscure expressions, uncouth
phrases, making plain truths difficult, and easy truths hard. ' They
darken counsel with words without knowledge,' Job xxxviii. 2. Studied
expressions and high notions in a sermon, are like Asahel's carcase
in the way, that did only stop men and make them gaze, but did no
ways profit them or better them. It is better to present truth in her
native plainness, than to hang her ears with counterfeit pearls.
That is a remarkable scripture, 1 Cor. iii. 1, 2, ' And I, brethren, could
not speak unto you as unto spiritual, but as unto carnal, even as unto
babes in Christ. I have fed you with milk, and not with meat ; for
hitherto ye were not able to bear it; neither yet now are ye able.' The
apostle did not soar aloft in the clouds, and express the mysteries of
the gospel in such a dark obscure way as that poor creatures could not
be able to pick out the mind of God in it. No ; but he suited all his
discourses to their capacities ; and so must you.
[8.] Eighthly, It is your duty to labour to strengthen weak saints
against sin^ and to draw them to holiness argumentatively.
When a strong saint comes to deal with one that is weak, and
would strengthen him against sin, he must do it argumentatively ;
and when he would draw to holiness, he must do it argumentatively.
1 John iL 1, 2, compared with chap. i. 7, 9, 'My little children, these
things write I unto you, that ye sin not.' What things were those he
wrote ? Mark, chap. i. 7, ' If we walk in the light, as he is in the light,
we have fellowship one with another, and the blood of Jesus Christ
his Son cleanseth from all sins.' Here he fenceth them against sin,
by one of the strongest and choicest arguments that the whole book of
God affords, by an argument that is drawn from the soul's communion
with God. And then in verse .9, ' If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from all unrighteousness.
If any man sin, we have an advocate with the Father.' Here the
apostle labours to strengthen weak saints argumentatively, even by the
strongest arguments that the whole book of God affords. So verses 12,
Jo, ' L write unto you, little children, because your sins are forgiven
you, for his name's sake,' &c. So in verse 18, 'Little children, it is the
last times, and as ye have heard that antichrist shall come, even now
(
EpH. III. 8.] EICHES OF CHRIST. 101
are there many antichrists, whereby we know that it is the last time/
So verse 28, ' And now, little children, abide in him, that when he shall
appear, we may have confidence, and not be ashamed before him at his
coming. If ye know that he is righteous, ye know that every one
that doth righteousness is born of him.' You see in all these scriptures
how the apostle labours to strengthen weak saints in a way of holiness,
and to fence them against ways of wickedness argumentatively, and so
must you ; this being the ready way to convince them, and to make a
conquest upon them, &c.
The ninth duty that lies upon strong saints is,
[9.] To cast a mantle over the infirmities of the weak.
Now there is a three-fold mantle that should be cast over the infir-
mities of the weak. There is a mantle of wisdom, a mantle of faith-
fulness, and a mantle of compassion, which is to be cast over all the
infirmities of weak saints.
First, Strong saints are to cast a mantle of wisdom over the infirmi-
ties of weak saints. They are not to present their sins in that ugliness,
and with such aggravations, as may terrify, as may sink, as may make
a weak saint to despair, or may drive him from the mercy-seat, or as
may keep him and Christ asunder, or as may unfit him for the dis-
charge of religious duties. It is more a weakness than a virtue in
strong Christians, when a weak saint is fallen, to aggravate his fall to
the uttermost, and to present his sins in such a dreadful dress, as shall
amaze him, &c. It often proves very prejudicial and dangerous to
weak saints, when their infirmities are aggravated beyond Scripture
grounds, and beyond what they are able to bear. He that shall lay
the same strength to the rubbing of an earthen dish, as he does to the
rubbing of a pewter platter, instead of clearing it, shall surely break it
all to pieces. The application is easy, &c.^
Secondly, There is a mantle of faithfulness that is to be cast over
the infirmities of weak saints. A man should never discover the infir-
mities of a weak saint, especially to such that have neither skill nor
will to heal and bury them. The world will but blaspheme and blaze
them abroad, to the dishonour of God, to the reproach of religion, and
to the grief and scandal of the weak, &c. They will with Ham rather
call upon others to scoff at them, than bring a mantle to cover them,
&c. Ham was cursed for that he did discover his father's nakedness to
his brethren, when it was in his power to have covered it. He saw it,
and might have drawn a curtain over it, but would not ; and for this,
by a spirit of prophecy, he was cursed by his father, Gen. ix. 22.
This age is full of such monsters, that rejoice to blaze abroad the
infirmities of the saints, and these certainly justice hath or will curse.
Thirdly, There is a mantle of compassion that must be cast over the
weaknesses and infirmities of weak saints. When a^ "v^ak man comes
to see his sin, and the Lord gives him to lie down in the dust, and to
take shame and confusion to himself, that he hath dishonoured God,
and caused Christ to bleed afresh, and grieved the Spirit, &p, ; oh now
^ Parisiensis said sometimes concerning trifles : It is, said* h:^, as K a man slionld seq'a
fly or a flea on a man's forehead, and for that should preseiVtJIy tttke a beetle to liii^^k
him on the head to kill the fly. [Query, Peter Lombard? Cf. Sibbes, vol. j. |;p) 55,
lOl.-G.]
102 THE UNSEARCHABLE [EPH. III. 8.
thou must draw a covering, and cast a mantle of love and compassion
over his soul, that he may not be swallowed up with sorrow. Now
thou must confirm thy love to him, and carry it with as great tender-
ness and sweetness after his fall, as if he had never fallen. This the
apostle presses, 2 Cor. ii. 7, ' Love,' says the wise man, ' covereth all
sin.' Love's mantle is very large. Love claps a plaster upon every
sore ; love hath two hands, and makes use of both, to hide the scars of
weak saints. Christ, O strong saints, casts the mantle of his righteous-
ness over your weaknesses, and will not you cast -the mantle of love
over your brother's infirmities ?^
[10.] Tenthly, It is the duty of strong saints to sympathize with the
weak ; to rejoice with them when they rejoice, and to mourn with
them when they mourn.
2 Cor. xi. 29, ' Who is weak, and I am weak 1 who is ffxavSaX/^sra/,
scandalized, offended, and I TygoC^a/, am not on fire, burn not ?
Thuanus reports of Lodovicus Marsacus, a knight of France, when
he was led with other martyrs that were bound with cords, going to
execution, and he for his dignity was not bound, he cried, Give me my
chains too, let me be a knight of the same order.^
It should be between a strong saint and a weak, as it is between two
lute-strings, that are tuned one to another ; no sooner one is struck,
but the other trembles ; no sooner should a weak saint be struck, but
the strong should tremble. 'Remember them that are in bonds, as
bound with them,' Heb. xiii. 3.
The Romans punished one that was seen looking out at his window
with a crown of roses on his head, in a time of public calamity ; and
will not God punish those that do not sympathize with Joseph in his
afflictions ? Surely he will. Amos vi. 1-14.
[11.] Lastly, It is the duty of the strong to give to the weak the
honour that is due unto them.
I Peter iii. 7: They have the same name, the same baptism, the
same profession, the same faith, the same hope, the same Christ, the
same promises, the same dignity, and the same glory with you ; there-
fore speak honourably of them, and carry it honourably towards them.
Let not them be under your feet, that Christ has laid near his heart,
&c. And so much for this second doctrine.
We come now to the next words.
Unto me, who am less than the least of all saints, is this grace given,
c&c— Eph. iii. 8.
We shall speak now to the word grace. The Greek word %a^/», that
is here rendered grace, hath a twofold signification.
Fi7^st, Sometimes it is taken for the gracious favour and good-will of
God, whereby he is pleased of his own free love to accept and own poor
sinners in the Son of )iis love, for his own. This is called the first
grace, because it is the fountain of all other graces, and the spring
from whence they flow. And it is therefore called grace, because it
makes a man gracious, with God.
' tha-we known a good oJ.d man, said Bernard, who, when he had heard of any that
liad cevumitted some notbrioHs offence, was wout to say with himself, lUe hodie, et ego
oas, he ijW to-day ; so in ay I to-morrow, &c. ^ Thuauus, Hist, {sub m>mine. — (jr.]
EpH. Ill 8. J RICHES OF CHRIST. 103
Secondly, This word %Ǥ'?, that is here rendered grace, is taken for
the gifts of grace, and they are of two sorts, special or common.
Common grace is that which hypocrites may have, and in which they
may excel and go beyond the choicest saints, as in a gift of knowledge,
a gift of utterance, a gift of prayer, a gift of tongues, &c. A man may
have these, and many other excellent gifts, and yet miscarry, yea, fall
as low as hell ; witness Judas, Demas, the scribes and pharisees, &c.. Mat.
vii. 21-25. Secondly, There is special grace, as faith, love, humility,
meekness, which the apostle reckons up. Gal. v. 22, 23. Now here by
grace you may either understand the gracious favour of God, *' Unto
me who am less than the least of all saints is this choice favour given,
that I should preach among the Gentiles the unsearchable riches of
Christ,' or else you may take it for the gifts of grace, both saving
and common, which the apostle had given him, in order to the dis-
charge of his ministerial office, which, by the special favour of God,
he was advanced to.
The word grace being thus opened, we may from thence observe,
first,
I. That the Lord gives his best gifts to his best beloved ones.
' Unto me,' saith the apostle, * who am less than the least of all saints,
is this grace given.'
For the opening and clearing of this point, I shall premise these four
things.
I. To shew you what those best gifts are that God bestows upon his
best beloved ones.
II. I shall shew you the manner of his giving the best gifts to his
beloved ones, or the difference there is between Christ's giving and the
world's giving.
III. And then the excellency of those gifts that Christ gives, above
all other gifts that the world gives.
IV. And lastly, The reason why Christ gives his best gifts to his best
beloved ones.
For the first, What are those best gifts that Christ bestows upon his
best beloved ones ?
I shall not instance in those common gifts that they have in common
with others, but rather shew unto you those special gifts that he be-
stows upon them ; and of those I shall single out them that are most
choice, and that carry most in them of the glory, favour, and ' good
will of him that dwelt in the bush.'
And the first is this :
[1.] He gives light to his beloved ones; and 'light is a pleasant
thing to behold,' as the wise man speaks, Eccles. xi. 7. He gives
spiritual light, which is a mercy of mercies. Eph. v. 14, ' Awake, thou
that sleepest, and arise from the dead, and Christ shall give thee light.''
So John i. 7-9, ' He was not that Light, but was sent to bear witness of
that Light. That was the true Light, that lighteneth every man that
Cometh into the world.'^ He gives that light whereby his people are
enabled to see sin to be the greatest evil, and himself to be the chiefest
1 'fyrKpixvtru aoi, shine upon thee. Life without light is but a lifeless life.
2 Vide Camerou and Augustine on the words.
104 THE UNSEARCHABLE [EPH. III. 8.
good. He gives that light that melts the soul, that humbles the soul,
that warms the soul, that quickens the soul, that quiets the soul, and that
glads the soul. Man is not bom with heavenly light in his heart, as he is
born with a tongue in his mouth. Till Christ comes and sets up a light
in the soul, the soul lives in darkness, and lies in darkness, yea, is dark-
ness in the very abstract : Eph. v. 8, ' Ye were sometimes darkness, but
now are ye light in the Lord." Saints are always in the sunshine, there-
fore they should be like a crystal glass, with a light in the midst, which
appeareth in every part.^
A Christian should be like the lamp in the story, that never went
out. Were it not for the sun, it would be perpetual night in the world,
notwithstanding all starlight, and torchlight, and moonlight. It is not
the torchlight of natural parts and creature-comforts, nor the starlight
of civil honesty and common gifts, nor yet the moonlight of temporary
faith and fonnal profession, that can make day in the soul, till the Sun
of righteousness rise and shine upon it. And that is the first thing he
gives, light.
Now, the second thing he gives is,
[2.j Repentance. Repentance is not a flower that grows in nature's
garden. Acts v. 31, * Him hath God the Father exalted to be a Prince
and a Saviour, to give repentance to Israel, and forgiveness of sins.' So
in 2 Tim. ii. 25, ' The servant of the Lord must in meekness instruct
those that oppose themselves, if God peradventure will give them re-
pentance to the acknowledging of the truth.' By these scriptures, it is
clear that repentance is no flower that grows in nature's garden, though
Arminians teach and print, that if men will put out their power and
their strength they may repent, &c.'^ But several that have been of this
opinion, have experienced the falseness of it when it hath been too late:
* The Ethiopian cannot change his skin, nor the leopard his spots,' Jer.
xiii. 23. And certainly, if there were such a power in man to repent,
as some would make the world believe, man would never miscarry ever-
lastingly for his not repenting. Oh, is it good dwelling with everlasting
burnings, with a burning fire ? Is it good being for ever shut out from
the presence of the Lord, and the glory of his power? Certainly, if
there were such a power in vain man to repent, no man would go to
hell for not repenting ; and many that have boasted much of their
abilities to repent, when they have been upon a dying bed, w^ould have
given a thousand worlds, were there so many in their power, that they
could but repent.^
Luther confesses, that before his conversion, he met not with a more dis-
pleasing word in all the study of divinity than this word repent', but after
the Lord had converted him, and manifested himself to him, he delighted
in this work; then he could sorrow for his sins, and rejoice in his sorrow.*
' When Telemachus saw a great light, that guided him and his father in a dark room,
Surely, said he, there is some god in it. Mai, iv. 2.
2 2 Cor. iii. 6. If there be such a power in fallen man to repent and believe, &c., to
what purpose was the coming of Christ into the world ? 1 John ii. 9 ; iii. 8. And why
do natural men, when their consciences are awakened, so cry out, that they are as able
to stop the sun in his course, to raise the dead, and to make a world, as they are able of
themselves to repent ? &c.
^ Aiit pcenitendum aut pereundum.
* Homo ipsius pcenitentioe pcenitere debet. — Salvian. Pcenitens de peccato dolet, et dc
dolore gaudet. —Luther.
EpH. III. 8.] RICHES OF CHRIST. 105
Repentance strips the soul stark naked of all the garments of the old
Adam, and leaves not so much as the shirt behind. In this rotten
building there is not one stone left upon another. As the flood drowned
Noah's own friends and servants, as well as strangers, so true repent-
ance drowns all darling lusts. True repentance is the cutting off the
right hand, and the pulling out of the right eye ; and is this such an
easy thing ? Surely no. True repentance is a gift that is from above,
and if the Lord doth not give it, man will eternally perish for the want
of it. You may read much more of this in my treatise called Heaven
on Earth}
[3.] Thirdly, Christ gives his Spirit. Rom. v. 5, ' The love of God
is shed abroad in our hearts by the Holy Ghost, which is given unto
us.' So in 1 John iii. 24, ' And hereby we know that he abideth in us.'
How? 'By the Spirit which he hath given us.' So in chap. iv. 13.
The Spirit that the Lord Christ gives is an enlightening Spirit, it is the
candle of the Lord set up in the hearts of the saints, to guide them in
the way everlasting.^ It is a sanctifying Spirit, a Spirit of burning,
Isa. iv. 4. He is a fire to enlighten the soul, and a fire to enliven the
soul, and a fire to warm the soul, &c. Whatsoever is of the Spirit is
spirit.' It is nimble, and lively, and active, and full of life and motion,
as the Spirit is. A man without the Spirit of the Lord is a dull,
dromish* creature. As the Latins call a dull, dromish man, a fireless
man, so we may call a man that hath not the Spirit, a spiritless man.
The Spirit that Christ gives is a sealing Spirit, Eph. i. 13 ; and a leading
Spirit, Rom. viii. He leads from, sin, he leads from wrath, he leads
from the curse ; he leads to God, he leads to Christ, he leads to the
promises, he leads to glory, &c.
Again, this Spirit is a comforting Spirit, John iv. 16 ; and a pleading
Spirit, Rom. viii. 26. Every Christian has three advocates pleading for
him : the first is, that divine love that is in the bosom of the Father ;
the second is, the Lord Jesus that is at the right hand of the Father;
and the third is, the Holy Spirit that is one with the Father.^
[4.] Fourthly, He gives his blood. The blood of Christ is a gift of
Christ to his beloved ones. Mat xx. 28, ' The Son of man came not to
be ministered unto, but to minister, and to give his life a ransom for
many.' So in John x. 11, 'I am the good shepherd : the good shep-
herd giveth his life for his sheep.' His blood was the purest blood, his
human nature being most pure. His blood was the noblest blood, and
therefore called in Scripture, * the blood of God," Rom. iii. 25 and Acts
XX. 28, by reason of the conjunction of the divine nature with the human.
It was his life-blood, his heart-blood that he gave. It was not the
blood of his finger, but the blood of his heart ; it was precious blood.
Three things are called precious in the Scripture.
(1.) Faith is called precious faith, 2 Peter i. 1.
(2.) The promises are called precious promises, ver. 4.
(3.) The blood of Christ is called precious blood, 1 Peter i. 19.
1 In Vol, II. p. 301, seq. — G. ^ Spiritus Sanctus est res delicata, John xiv. 26.
^ Nil nisi sanctum a Sancto Spiritu prodire potest.
* Query, ' dronish' ? which is found in Barrow = lazy. — G.
5 There is no gainsaying Demosthenes's words, said one. So there is no gainsaying
of the pleadings of the Spirit.
106 THE UNSEARCHABLE [EPH. III. 8.
All your precious mercies swim to you in precious blood, as you may
see by comparing the scriptures in the margin together.^
It was an excellent saying of Luther, speaking of this blood of Christ,
Una guttula plus valet quam coelum et terra, one little drop of this
blood, saith he, is more worth than heaven and earth. Your pardon
swims to you in blood ; your peace swims to you in blood ; your recon-
ciliation is made by blood ; your acceptation is wrought by blood, &c.
Sanguis Christi clavis coeli, Christ's blood is heaven's key ; Christ's
blood is a preservative against the greatest evils ; Christ's blood, as
Pliny saith oi polium, is a preservative against serpents, &c.
[5.] Fifthly, Christ gives pardon of sin. And do you know what a
mercy that is ? Ask the troubled soul, ask the soul that knows what it
is to lie under the wrath of the Almighty, and he will tell you that
pardon of sin is a gift more worth than a thousand worlds. Now that
pardon of sin is a gift of God, you may see in Acts v. 31, * Him hath
God exalted with his right hand, to be a Prince and a Saviour, to give
repentance to Israel, and forgiveness of sins.'^ So in Acts xxvi. 18.
Ah, souls ! of all mercies pardoning mercy is the most necessary
mercy. I may to heaven without honours, and without riches, and
without the smiles of creatures ; but I can never to heaven without
pardoning mercy. A man may be great and graceless, he may be rich
and miserable, he may be honourable and damnable, &c.,^ but he cannot
be a pardoned soul, but he must be a very blessed soul,* Ps. xxxii.
1, 2. It entitles souls to all blessedness, it puts the royal crown upon
their heads. Of all mercies pardoning mercy is the most sweetening
mercy ; it is a choice jewel, and swims to the soul in blood, Heb. ix. 22.
It is a mercy that makes all other mercies to look like mercies, and taste
like mercies, and work like mercies ; and the want of it takes off the
glory and beauty of all a man's mercies, and makes his life a very hell.
Pardon of sin is a voluminous mercy, a mercy that has many, many
precious mercies in the womb of it. You may weU call it Gad, Gen.
XXX. 11, for it ushers in troops of mercy. When you can number the
sands of the sea, and tell the stars of heaven, then, and not till then,
shall you be able to recount the mercies that attend pardoning mercy.
He that has this mercy cannot be miserable, and he that wants it cannot
be happy : get this and get all, miss this and miss all. This is a gift
conferred only upon Christ's favourites : * Son, be of good cheer, thy
sins are forgiven thee,' Mat. ix. 2. No mercy will make a man ever-
lastingly merry below pardoning mercy. He hath no reason to be sad
that hath his pardon in his bosom, nor he hath no reason to be glad,
who is upon the last step of the ladder, ready to be turned off without
his pardon. And this is the fifth gift that Christ gives to his, viz.
pardon of sin.
[6.] Sixthly, Christ gives precious pratnises : 2 Peter i. 4, 'Whereby
are given unto us exceeding great and precious promises,' &c. The
promises are a precious book ; every leaf drops myrrh and mercy. The
promises are golden vessels, that are laden with the choicest jewels that
^ Rora. V. 9 ; Eph. i. 7 ; Col. i. 20 ; Heb. ix. 7, 26, x. 19 ; 1 Jolm i. 7 ; Rev. i. 5, &c.
2 T^ ^iliK avTov, to his right hand ; that is, to honour and dignity, &c.
' As Ahab, Haman, Dives, &c.
"* '•"lEJ'N, blessednesses. In the plural, pardon of sin includes a plurality of mercies, a.
chain of pearls, a chain of blessings.
EpH. III. 8.] RICHES OF CHRIST. 107
heaven can afford or the soul desire. All our spiritual, temporal, and
eternal good is to be found in the belly of the promises.^ Promises are
big-bellied mercies. There is nothing you can truly call a mercy but
you will find it in the belly of a promise. Under all changes they are
the comfort, support, and relief of the soul : Ps. cxix. 49, 50, ' Remember
thy word unto thy servant, upon which thou hast caused me to hope.
This is my comfort in my affliction, for thy word hath quickened me.*
If the sou] groan under the power of sin, then that promise relieves it :
Rom. vi. 14, * For sin shall not have dominion over you, for ye are not
under the law, but under grace,' If the soul groan under the guilt of
sin, then that promise relieves it : Jer. xxxiii. 8, 'I will pardon all their
iniquities whereby they have sinned against me,' &c. And that pro-
mise, Isa. xliii. 25, 'I, even I, am he that blotteth out thy trans-
gressions for my own sake, and will not remember thy sins. I, even I,
am he, blotting out thy transgression ;' ' I, even I,' whom thou hast
offended ; ' I, even I,' whom thou hast provoked ; ' I, even I,' whose
glorious name thou hast profaned ; ' I, even I,' whose righteous law thou
hast violated ; ' I, even 1/ whose holy covenant thou hast transgressed ;
* I, even I,' whose mercies thou hast despised ; ' I, even I, whose chas-
tisements thou hast slighted,' will blot out thy transgressions for my
own sake.'
* I, even I,' is a passionate and emphatical expression. God's good-
ness runs over to sinful creatures ; and * where sin abounds, there grace
doth superabound.'
If the creditor himself blot out the debt, and cross the book, surely it
shall never be remembered more.^ Our sins are debts, which God, who
hath the power of life and death, of heaven and hell, of condemning and
absolving, hath engaged himself to blot out as a thick cloud : Isa. xHv.
22, ' I have blotted out as a thick cloud thy transgressions, and as a
cloud thy sins.' An under-officer may blot out an indictment, and yet
the offender may be never the better for it ; but if the king, who is the
supreme judge, shall blot it out, then the offender is safe. The appli-
cation is easy. If the soul be deserted, then that promise relieves it :
Micah vii. 18, 19, ' He will turn again, he will have compassion upon
us,' &c. If the soul be sliding and ready to fall, then that promise
supports and upholds it : Ps. xxxvii. 24, 'Though he fall, he shall not
be utterly cast down, for the Lord upholdeth him with his hand ;' or, as
the Hebrew hath it, 'the Lord upholding him with his hand;' Deut.
xxxiii. 26, 27. The Hebrew particle I^ID notes a continued act of God.
God hath still his everlasting arms under his people, so that they shall
never totally nor finally fall. And the root samach, from whence this
word is derived, signifies to sustain or uphold, as the tender mother doth
the little babe. The safety and security of the child lies not so much
in the child's hanging about the mother's neck, as in the mother's holding
it fast in her arms. So our safety and security lies not so much in our
weak holding upon Christ, but in Christ's holding of us fast in his ever-
lasting arms. This is our glory and our safety, that Christ's ' left hand
1 The promises are precious beds of spices ; they are utres coelestes, bottles filled with
those heavenly dews that will never fail, like that of Hagar's, but will cherish and nourish
the soul to life eternal, &c.
2 Mat. vi. 12, 14, 15, and xviii. 24, 27, 33 ; Luke vii. 41-48.
108 THE UNSEAKCHABLE [EPH. III. 8.
is always under us, and his right hand does always embrace us,' Cant,
ii. 6. If the soul be forsaken by friends, then that promise relieves it,
Heb. xiii. 5, 6, ' I will never leave thee nor forsake thee/
There are five negatives in the Greek to assure God's people that he
will never forsake them. Five times this precious promise is renewed
in the Scripture, that we might have the stronger consolation, and that
we may press and oppress it till we have gotten all the sweetness out of
it. And verily many precious souls have sucked much sweetness out of
the breasts of this promise, when their nearest relations and their dearest
friends have forsaken them and forgotten them. God loves that his
people should put his bonds, his promises in suit ; and he that doth
shall find God near him, though friends should leave him, and the world
be in arms against him, &c. If the soul be tempted, then that word of
promise relieves it, 1 Cor. x. 13, ' But God is faithful, who will not
suffer you to be tempted above that you are able/ &c. The promises
are a Christian's magna charta ; they are his chief evidences for heaven.
Men highly prize their charters and privileges, and carefully keep the
conveyances and assurances of their lands. Oh ! how should saints
then treasure up and keep these precious promises which the Lord hath
given them, and which are to them, instead of all assurances, for their
protection, maintenance, deliverance, comfort, and everlasting happiness!
And thus much for the sixth gift the Lord gives, viz. the promises.
[7.] Seventhly, The Lord gives grace : * Of his fulness we all have
received grace for grace,' John i. 16. The Lord gives that grace, the
least dram of which is more worth than heaven and earth.
It was an excellent saying of one of the ancients [Jerome], ' I had
rather have St Paul's coat with his heavenly graces, than the purple
robes of kmgs with their kingdoms.' Grace is that which truly ennobles
the soul ; it raises the soul up to converse with the highest and with
the noblest objects, and every man is as the objects are with which he
converses. If the objects are noble, the man is so ; if the objects are
base with which a man converses, the man is base.^ A man may better
know what he is by eyeing the objects with which his soul does mostly
converse, than by observing his most glorious and pompous services :
'The righteous is more excellent than his neighbour,' Prov. xii. 26.
Abraham was a prince of God among the Hittites, Gen. xxiii. 6. The
Jews say that those seventy persons that went down with Jacob into
Egypt were more worth than the seventy nations of the world. Indeed,
it is only grace that makes a man truly noble.
When one heard the king of Persia styled * the Great King,' saith he,
I acknowledge none more excellent than myself, unless more righteous ;
nor none greater, unless better. Grace, as it is bred by the noblest
means, so it is preserved and maintained in the soul by the choicest
means, viz. union and communion with God, &c. ; grace is glory in the
bud, and glory is grace at the full ; grace makes a man all glorious within
and without ; grace is a ring of gold, and Christ is the sparkling diamond
in that ring.
[8.] Eighthly, He gives ])eace : John xiv. 27, 'My peace I leave with
you, my peace I give unto you ; not as the world giveth, give I unto
1 A good symbol was attributed to ^milian, the Roman emperor, Non gens sed mens,
non genus sed genius, not race or place, but grace, truly sets forth a man.
EpH. III. 8.] mCHES OF CHRIST. 109
you.' Christ gives peace with God, and peace with conscience, and
peace with the creatures. Dulce nomen 'pads, the very name of peace
is sweet, Kom. v. 1, Hosea ii. 21-23, Job v. 1 9-25.
The Hebrews, when they wished all happiness to any, used but
this one word, ' Peace be with you ;' and the ancients were wont to paint
peace in the form of a woman, with a horn of plenty in her hand, all
blessings. Ask a soul that hath been under terrors of conscience, and
he will tell you, that of all gifts, inward peace is the most princely
gift, &c.^
[9.] Ninthly, He gives glory : John x. 28, ' My sheep hear my voice,
and they follow me, and I give unto them eternal life.' Rom. vi. 23,
* The wages of sin is death, but the gift of God is eternal life.'
Now the glory that Christ gives is real glory : 2 Tim. iv. 7, 8,
* Henceforth is laid up for me a crown of glory.' The Greek word a^ro-
xiWai signifies two things : 1, a designation of a crown ; 2, a reserva-
tion and safe keeping of it for him until the coronation day.
Again, the glory he gives the soul is soul-filling glory ; glory that fills
the understanding with the clearest and the brightest light ; glory that
fills the will with the greatest freedom ; glory that fills the affections
with the choicest joy and delight,^ Ps. xvi. 11, and xvii. 15, 2 Cor.
xii. 1-6.
Again, the glory he gives is incomparable glory : Rom. viii. 18, * I
reckon that the sufferings of this present time are not worthy to be com-
pared with the glory that shall be revealed in us.' The Greek word \oyi-
C,o[j^a.i, that is here rendered / reckon, is not a word of doubting, but a
word of concluding. I conclude by arguments, that our present suifer-
ings are not worthy to be compared to that illustrious and glorious glory
* that is ready to be revealed on us,' as it is in the Greek.^ I have cast up
the account, saith the apostle, as wise merchants use to cast up theirs,
and I find in the balancing of the account, that there is nothing to be
compared with the glory that shall be revealed.
Again, the glory he gives is unmoveable glory. All worldly glory is
tottering and shaking. Princes' crowns hang now but upon one side of
their heads. * The Lord of hosts hath purposed it to stain' (or pollute) 'the
pride of all glory, and to bring into contempt all the honourable of the
earth,' Isa. xxiii. 9. * The Lord hath purposed it,' or as it is in the Hebrew
[nvy], ' The Lord hath consulted it ; and the counsel of the Lord shall
stand.' It is agreed upon in heaven, that the pride of all glory shall be
stained and polluted, or thrown down, as some polluted filthy thing that
is trampled under foot. Oh ! but this glory that Christ gives is un-
moveable glory, it is permanent glory; it is glory that cannot be
clianged, stained, or polluted, Heb. xii. 28.
Again, the glory he gives is suited glory. It is glory that is suited
to the backs, hearts, hopes, desires, and capacities of his servants, John
xiv. 1-3.
Again, the glory he gives is never-fading glory ; it is glory that fadeth
not away.* When a man hath been in heaven as many millions of
^ Martinus the emperor's motto was, Pax bello potior, give me peace, and let others
quarrel. ^ Pericula non respicit tnartyr, coronas respidt, saith Basil.
^ fiiXXoiKTcti, ready to be lU «,£*«;, on us.
* I Peter i. 3, 4. ufx,ci^avros is the proper name of a flower which is still fresh and
green, Isa. xl. 6-8.
110 THE UNSEARCHABLE [EPH. III. 8.
years as there be stars in heaven, his glory shall be as fresh and as
green as it was at his first entrance into heaven. All worldly glory is
like the flowers of the field ; but the glory that Christ gives is lasting
and durable like himself, &c.
[10.] Tentltly, and lastly. He gives himself, and verily this is a gift
of gifts indeed, John vi. 51, 63 ; so in Eph. v. 20. A saint may say, Me-
thinks I hear Christ saying to me as JEschines said to Socrates, * Others,'
said he, ' give thee silver and gold, and precious jewels, but I give thee
myself.' So the soul may say. One friend gives me bread, and another
gives me clothes, and another gives me house-room, &c. Oh ! but thoa
givest me thyself Christ put into the balance will outweigh all other
gifts that he bestows upon the sons of men. Christ is the richest gift.
Oh ! there are unsearchable riches in Christ, as hereafter I shall shew
you.^ He is the choicest and the rarest gift ; he is a gift given but to
a few. Rich and rare jewels are not commonly, but more rarely given;
so is Christ. Though Israel be * as the sand of the sea, yet a remnant
only shall be saved,' Rom. ix. 17. * A garden enclosed, a spring shut
up, a fountain sealed, is my well-beloved,' Cant. iv. 12. ' Fear not,
little flock, it is your Father's pleasure to give you a kingdom,' Luke
xii. 32. Christ is a drawing gift, a gift that draws all other gifts along
with him. * If he have given us his Son, how shall he not with him
freely give us all things ?' Rom. viii. 32. Christ is a drawing gift.
When God the Father hath cast this incomparable jewel into a man's
bosom, he cannot deny him anything. Such a soul may well say, Hath
he given me a Christ ? and will he not give me a crumb ? Hath he
given me his Son, which is the greatest mercy ? and will he stand
with me for lesser mercies ? Surely no. In a word, Christ is of all
gifts the sweetest gift. As the tree, Exod. xv. 25, sweetened the bitter
waters, so this gift, the Lord Jesus, of whom that tree was a type,
sweetens all other gifts that are bestowed upon the sons of men. He
turns every bitter into sweet, and makes every sweet more sweet.
And so I come to the second thing propounded, and that was,
II. The difference between Christ's giving and the world's giving.
And this I shall shew you in the following particulars :
[1.] First, The world gives, but they give grudgingly ; but when
Christ gives, he gives freely : Isa. Iv. 1, ' Ho, every one that thirsteth,
let him come, and buy wine and milk without money, and without
price.' So in Rev. xxi. 6, * I will give to every one that is athirst of
the water of life freely.' To do good, and not to do it freely, hand-
somely, is nothing. A benefit given with grudging is a stony loaf, only
taken for necessity.^
[2.] Secondly, The world they give, but they give poorly, niggardly,
hut Christ gives plenteously, richly : 1 Tim. vi. 17, ' Charge them that
are rich in this world, that they be not high-minded, nor trust in uncer-
tain riches, but in the living God, who giveth us richly all things to
enjoy.'^
* Austin prays : Lord, saith he, whatever thou hast given, take all away ; only give
me thyself. [Confessions, often. — G.]
2 2 Cor. ix. 7 ; I Peter iv. 9. No offerings to free-will offerings.
3 Saul had but fivepence to give the seer ; the seer, after much good cheer, gives him
no less than the kingdom, 1 Sam. ix. 8, 10. So God deals with his.
EpH. III. 8.] RICHES OF CHRIST. 11]
When Caesar gave one a great reward, ' This,' saith he, 'is too great
a gift for me to receive ;' ' But,' says Caesar, * it is not too great a gift
for me to give."^ So, though the least gift that Christ gives, in some
sense, is too much for us to receive, yet the greatest gifts are not
too great for Christ to give.
It is said of Araunah, that noble Jebusite, renowned for his bounty,
that * he had but a subject's purse, but a king's heart.' But the Lord
Jesus hath not only a king's heart, but he hath also a king's purse, and
gives accordingly.
[3.] Thirdly, The world give, hut they give tauntingly, they give
upbraidingly ; they hit men in the teeth vAth the gifts they give. Ay,
hut the Lord Jesus Christ gives, and he gives willingly, he uphraids
none with the gifts he gives : James i. 5, * If any man lack wisdom, let
him ask it of God, that gives liberally, and upbraideth no man.' Where
Christ gives, there he won't upbraid, neither with present failings nor
former infirmities. Christ is not wont to reproach those to whom he
gives the best gifts ; he will not cast it in their dish, that he hath been
thus and thus kmd to them, but will always ' rejoice over them to do
them good.' But the world gives, and then reproaches the receiver for
receiving, and this turns all into gall and wormwood, &c.^
[4.] Fourthly, The world gives, hut they give more rarely, hut Christ
gives, and he gives frequently. He [is every) day, every hour, yea,
every moment, a-giving of royal favours to his people. Here is peace
for you that are in trouble, says Christ ; and here is pardon for you that
groan under guilt, says Christ; and here is comfort for you that are
mourners in Zion, says Christ, &c. His hand is ever in his purse, he
is still a-scattering pearls of glory, ay, the very jewels of his crown,
among the beloved of his soul.^
[5.] Fifthly, The world gives, hut they give the worst, and keep the
best ; ay, hut Christ gives the hest, he gives the hest of the hest. He
gives the best joy ; the best comfort, the best peace, the best love, the best
assistance, &c., he gives adoption, remission, justification, sanctificatioD,
acceptation, reconciliation, and glorification, &c. He gives the best ; as
that king in Plutarch said of a groat, ' it is no kingly gift ;' and of a
talent, * it is no base bribe.'' The world gives groats, ay, but Christ
gives talents, 2 Cor. ix. 15, 1 Peter i. 8, Phihp. iv. 7, Ps. Ixxxviii.
10, 11.
[6.] Sixthly, The world gives a little, that they may give no more;
ay, hut Christ gives that he may give. He gives a little grace that he
may give grace upon grace. He gives a little comfort that he may give
fulness of comfort, John i. 16. He gives some sips that he may give
full draughts, he gives pence that he may give pounds, and he gives
pounds that he may give hundreds.
The third particular that I am to shew you is,
III. The excellency of those gifts that Christ gives, ahove all other
gifts that the world gives.
' Query, Alexander : Plutarch ? — G.
« Jar. xxxii. 40, 41 ; Prov. i. 20-25 ; viii 1-13 ; and ix. 1-7.
' Augustus, in his solemn feasts, gave gold to some, and trifles to others. The Lord
gives the gold, the hest things, to his own ; but the trifles of this world to the men of the
world. [Suetonius, Octavius, cap. 76. — G.]
112 THE UNSEARCHABLE [EPH. III. 8.
In this I shall mind brevity, and,
[1.] First, The gifts that Christ gives to his are spiritual and hea-
venly gifts, as is most clear by what hath been already said, and the
spirituality of them doth demonstrate the excellency of them. And
doubtless the more spiritual any gift, any promise, any truth, any prayer,
or any service is, the more excellent is that gift, &c. All Christ's gifts
are like himself, spiritual and heavenly.
[2.] Secondly, They are pure gifts. Christ gives wine without water,
light without darkness, gold without dross, and sweet without bitter.
Rev. xxii. 1, James iii. 17. There is much dross and poison in the gifts
that the world gives, but there is none in the gifts that Christ gives.
The streams are as the fountain is ; the fountain is pure, and so are the
streams. The branches are as the root is ; the root is pure, and so are
the branches.
[3.] Thirdly, The gifts that Christ gives are soul-satisfying gifts.
They are such as are suitable to the soul, and therefore they satisfy the
soul. Things satisfy as they suit. There is a good, and there is a suit-
able good. Now, it is only the suitable good that satisfies the soul of
man. A pardon is most suitable to a condemned man, and therefore it
best satisfies him. Health is most suitable to the sick, and therefore it
satisfies when it is attained, &c. As bread satisfies the hungry soul, and
drink the thirsty soul, and clothing the naked soul, so do the precious
gifts that Christ bestows upon the soul satisfy the soul. The light,
the love, the joy, the peace, the fellowship, &c., that Christ gives, doth
abundantly satisfy the soul, Jer. xxxi. 15, 16 ; Ps. xc. 14, xxxvi. 8,
Ixiii. 5, Ixv. 4. Oh, but the gifts that this world gives can never satisfy
the soul : Eccles. v. 10, ' He that loveth silver shall not be satisfied
with silver; nor he that loveth abundance with increase.' A man may
as soon fill a chest with grace, or a quart-pot with virtue, as a heart
with wealth. If Alexander conquer one world, he will wish for another
to conquer.^
[4.] Fourthly, The gifts that Christ gives are most permanent and
lasting gifts. The grace he gives is called ' an immortal seed,' 1 John
iii. 9 ; and the glory he gives is called * everlasting glory,' Rom. ii. 7.
The gifts of the world are fading, 2 Peter i. 11. A false oath, a spark
of fire, a storm at sea, a treacherous friend, brings all to nothing in a
moment. Sad experience doth every day confirm this.
[5.] Fifthly, and lastly. The gifts that Christ gives are the most use-
ful gifts. ^ They are useful to the strengthening of the soul against
temptations, and to the supporting of the soul under afflictions, and to
the sweetening of all changes ; health and sickness, strength and weak-
ness, plenty and poverty, honour or disgrace, life or death. Oh, but
worldly gifts cannot bear up the spirits of men from fainting and sink-
ing when trials come, when troubles come.
Our modern stories relate of Queen Mary, that she should say, ' If
they did open her when she was dead, they should find Calais lying at
her heart ;' the loss of which, it seems, hastened her end.
1 The creature is all shadow and vanity ; it is filia noctis, like Jonah's gourd ; it is now
flourishing, and now dying, &c.
2 The golden crown cannot cure the headache, nor the chain of pearl cannot cure the
toothache.
EpH. III. 8.] RICHES OF CHRIST. ] 13
The prior in Melancthon rolled his hands up and down in a basin
full of angels,^ thinking to have charmed his gout, but it would not do.
The precious gifts that Christ gives his, will bear up their heads above
all waters, &c. Of all gifts, they are the most useful for the producing
of the most noble effects. There are no gifts produce such effects as the
precious gifts that Christ gives. They raise men up to much life and
activity ; they make souls strong to do for God, to bear for God, to suffer
for God ; to be anything, to be nothing, that God may be ' all in all.'
They raise the strongest joy, the most lasting comfort, and the purest
peace. There is no gifts draw out that thankfulness, and raise up to
that fruitfulness, as the gifts that Jesus Christ gives. And so much for
that third head, viz., the excellency of those gifts that Christ gives above
all other gifts whatsoever.
I come now to the fourth head, and that is,
IV. The reasons why God gives his best gifts to his dearest ones.
I shall only give you these six :
[1,] First, Because he loves them with the dearest, with the choicest,
and luith the strongest love; therefore he gives them the best gifts.
Christ doth not love believers with a low, flat, dull, common love,
with such a love as most men love one another with, but with a love
that is like himself Now, men will give as they love : 1 Sam. i. 4, 5,
' And Elkanah gave to Peninnah his wife, and to all his sons and
daughters, portions, but unto Hannah he gave a worthy portion, for he
loved her.' In the Hebrew it is, ' he gave her a gift of the face ;' that
is, a great, an honourable gift. Men look upon great and honourable
gifts with a sweet and cheerful countenance; so the gifts that Jesus
Christ gives to believers are the gifts of the face, that is, they are the
greatest gifts, the honourablest gifts, the choicest gifts, gifts fit for none
but a king to give.
Augustus, in his solemn feasts, gave trifles to some, but gold to others.
The Lord Jesus scatters the trifles of this world up and down ; as Luther
well speaks, ' The whole Turkish empire is but a crust that God throws
to a dog.' God scatters giftless gifts, viz., the honours, riches, and favours
of this world, up and down among the worst of men f but as for his gold
— his Spirit, his grace, his Son, his favour — these are jewels that he only
casts into the bosom of saints, and that because he dearly loves them.
[2.] Secondly, Christ gives the best gifts to his people, because they
are best principled and fitted to make a divine improvement of them.
There is no men on earth that are principled and fitted for the im-
provement of the special gifts that Christ gives but his own people.^
None have such principles of wisdom, love, holiness, and faithfulness to
make an improvement of the joy, the peace, the comfort, that the Lord
gives as his people ; ergo. . . . Abraham gave unto * the sons of the con-
' * Coin,' so-called.— G.
* Mundus cadaver est, et venantes eum sunt canes; the world is a carcase, and those that
hunt after it are dogs, is an Arabic proverb,
' "Wicked men are only principled to abuse mercy, which occasions God so often to
rain hell out of heaven upon them, as he did once upon Sodom and Gomorrah for abusing
of mercy,
VOL. III. H
114 THE UNSEARCHABLE [EPH. III. 8.
cubines gifts, and sent them away ; but unto Isaac he gave all that he
had,' Gen. xxv. 5. As Isaac was better beloved than the concubines'
sons, so Isaac was better principled to improve love than they were.
The application is easy.
[3.] Thirdly, He doth it upon this account, that he Tnay the more en-
dear the hearts of his people to him.
The greatest design of Christ in this world is mightily to endear the
hearts of his people ; and indeed it was that which was in his eye
and upon his heart from all eternity. It was this design that caused him
to lay down his crown and to take up our cross, to put off his robes
and to put on our rags, to be condemned that we might be justified,
to undergo the wrath of the Almighty that we might for ever be in the
arms of his mercy. He gives his Spirit, his grace, yea, and his very self,
and all to endear the hearts of his people to himself. When Isaac
would endear the heart of Eebekah, then the bracelets, the jewels, and
the earrings are cast into her bosom, Gen. xxiv. 53. So the Lord Jesus
casts his heavenly bracelets, jewels, and earrings into the bosoms, into
the laps, of his people, oat of a design to endear himself unto them : Pro v.
xvii. 8, ' A gift is a precious stone in the eyes of him that hath it ;
whithersoever it turneth, it prospereth.' In the Hebrew it is thus, * a
gift is as a stone of grace,' |Tp^, that is, it makes a man very acceptable
and gracious in the eyes of others. A gift is like that precious stone
pantarbe, that hath a marvellous conciliating property in it ; or like
the wonder-working loadstone, that, as some writers observe, hath
among other properties this, that it makes those that have it well-spoken
men and well accepted of princes. Certainly the gifts that Jesus Christ
gives to his do render him very acceptable and precious in their eyes.
Christ to them is the crown of crowns, the heaven of heavens, the glory
of glories ; he is the most sparkling diamond in the ring of glory: Prov.
xviii. 16, * A man's gift maketh room for him, and bringeth him before
great men.' The gifts that Jesus Christ gives widen the heart and en-
large the soul of a believer to take in more of himself. Naturally we
are narrow-mouthed heavenward and wide-mouthed earthward; but the
Lord Jesus, by casting in his jewels, his pearls, his precious gifts, into
the soul, doth widen the soul, and enlarge the soul, and make it more
capacious to entertain himself. Christ by his gifts causes all doors to
stand open, that ' the King of glory may enter in,' Ps. xxiv. 7-10.
4. Now the fourth reason of the point is, because Christ expects m,ore
froTfh his people, than he doth from all the world besides, therefore he
gives them the best gifts}
"Where the Lord expects and looks for most, there he gives most.
Though believers are but ' a little flock/ though they are but ' a rem-
nant,' though they are but 'a fountain sealed, a spring shut up, a
garden enclosed,' yet Christ looks for more from them, than from all
the world besides. He looks for more love from them, than from all
the world besides ; and he expects more service from them, than from all
the world besides ; and he looks for more honour from them than from
all the world besides : Mai. i. 6, ' A son honoureth his father, and a
* It was a good saying of Justin Martyr, Ifon in verbis, sed in factis res nostrce reli-
gionis consistunt. God loves, saith Lutlier, ctiristas, not qucenstas, the runner, not the
questioner, &c.
EpH. III. 8.] KICHES OF CHRIST. 115
servant his master : If I am your father, where is my honour ? and if I
am your master, where is my fear f He looks for more fear from them
than from all the world besides, and for more honour from them than
from all the world besides, and for more prayers and praises from them
than from all the world besides.
[5.] Fifthly, The Lord Jesus gives the test gifts to his own people,
that he may fence and strengthen them against the worst tempta-
tions.
There are no men on earth that lie open to temptations, as saints.
The best men have been always the most tempted. The more excellent
any man is in grace and holiness, the more shall that man be followed
with temptations, as you may see in David, who was tempted by Satan
to number the people ; and Job, to curse God and die ; and Peter, to
deny Christ ; and so Paul was buffeted, yea, and Christ himself most
grievously assaulted. The Lord knows well enough that Satan hath a
cruel eye, an envious eye, a malicious eye upon his beloved ones, and
therefore he is pleased, by his precious gifts, to strengthen them against
his assaults. What Paul once said concerning bonds and afflictions,
that they attended him ' in every place,' that may believers say con-
cerning temptations, that they attend them in 'every place,' in every
calling, in every condition, in every company, in every service, &c. As
now, that the hearts of his people and temptations may not meet, the
Lord is pleased to give them the best and choicest gifts.^
Austin thanked God for this, that his heart and the temptations did
not meet. The Lord hath on purpose given these glorious gifts into the
hearts of his saints, that their souls and temptations may be kept
asunder ; that though they be tempted, yet they may not be conquered ;
though they be assaulted, yet they may not be vanquished.^ Basil,
Luther, Vincentius, and that famous marquis Galeacius [Carraciolus],
&c., met with very strange and strong temptations, but the precious
gifts that the Lord had cast into their bosoms made them triumph over
all.3 Oh that grace, that peace, that life, that love, that communion
with which the Lord had crowned them, made them too great, too
noble, and too glorious to yield to any temptations with which they were
beset. It was their pleasure to overcome offered pleasure, their honour
to overcome offered honour, their greatness to overcome offered great-
ness. When one of them was tempted with money and preferment, he
scorned the offers, saying, Give me money that may last for ever, and
glory that may eternally flourish.*
Jerome tells a story of a Christian soldier,^ whom when the prsetor
could not by any torments remove from Christianity, he commanded to
be laid on a bed in a pleasant garden, among the flourishing and fragrant
flowers ; which done, all others withdrawing, a most beautiful harlot
came to him, and used all art to destroy his soul ; but the Christian
soldier being filled with the royal gifts of the Spirit, bit off his tongue
* Some say that the panther will leap three times after his prey, hut if he miss it the
third time, he will leap no more. It were well for saints if Satan would do so. &c., 1
Chron. xxi. 1 ; Job ii. 9 ; Mat. xxvi. 41 ; 2 Cor. xii. 7 ; Mat. iv. 1-12 ; Acts xx. 23.
2 Vigilat diaholus et tu dormis ? the devil watcheth, and dost thou sleep?
' Effo non sum ego, said that noble convert when he met with a temptation.
* Pecuniam da qncs permanaat ac continuo duret, gloriam quce semper for eat. — Basil.
* Jerome in vita Pauli.
116 THE UNSEARCHABLE [EPH. III. 8.
with his teeth, and spat it in her face as she was tempting him, and so
got victory over all her temptations.
The precious favours God confers upon his, make them temptation-
proof ; they make believers trample upon the most amiable baits.
' How can I do this great wickedness, and sin against God,' says Joseph.
Joseph's sense of Potiphar's favours heaped upon him, strengthened him
against the impudent solicitations of his wanton mistress, Gen. xxxix.
And shall not the singular favours that God confers upon his dearest
ones strengthen them against Satan's assaults ? Surely gracious hearts
are wrought more upon, and bettered and strengthened more by spirit-
uals than by temporals ; by eternals than by externals ; and if Satan
do not find it so, I am much mistaken.
Well, remember this, Satan's overcoming the saints gives him the
greatest advantage to boast and triumph over Christ.^
Ambrose brings in the devil boasting against Christ, and challenging
Judas as his own ; He is not thine. Lord Jesus, saith he, he is mine ; his
thoughts beat for me ; he eats with thee, but he is fed by me ; he takes
bread from thee, but money from me ; he drinks with thee, but sells
thy blood to me. So when Satan prevails over the saints, look, O
Christ, says he, are these the price of thy blood ? are these the objects of
thy love ? are these the delight of thy soul ? what, are these thy jewels ?
are these the apple of thy eye 1 are these thy pleasant portion ? Why,
lo how I lead them ! lo how I triumph over them ! they seem rather to
be mine than thine. Ah, Christians ! resist as for life, that Satan may
never have occasion thus to insult and triumph over Christ, &c.
[6.] Sixthly and lastly, Christ gives the best gifts to his dearest ones,
that they may be an honour and a praise unto him in the glorious
day of his owning of them, and marHage to them before all the world.
Believers in this life are but betrothed to Christ : ' I will betroth thee
unto me for ever ; yea, I will betroth thee unto me in righteousness,
and in judgment, and in loving-kindness,' Hosea ii. 19, 20. Their
marriage-day is put off till the glorious day of Christ's appearing ; the
great day of his glory will be the day of solemnity ; Rev. xxi. 2, 9, 10,
compared.^ It would not be for the honour and glory of Christ, that
his spouse in that day should be clothed with rags ; therefore he hath
given them the bracelets, the ear-rings, and the jewels before-hand, that
they may be a praise and an honour to him in the marriage day. Oh !
when the saints shall appear with all those glorious jewels about them,
that Christ hath bequeathed to them, how will their splendid glory
darken all other glory, and make the very sun to hide its face. This is
our betrothing day, that will be our marriage day.
Bishop Ridley, the night before he suffered, invited his hostess and the
rest at table to his marriage, ' for,' said he, ' to-morrow I must be mar-
ried.'^ so several other martyrs went as merrily to die, as to dine ;
knowing that their dying day did but make way for their marriage day.
The Lord doth by his rich and royal favours trick and trim up his bride
beforehand, that she may be an honour and a praise to him in the day
^ The devil marcheth well armed and in good array, saith Luther.
2 The good things of eternal life are so many, that they exceed number ; so great, that
they exceed measure ; so precious, that they are above all estimation. — Augustine, de
Triplici habitu, cap. 4. ^ Foxe, as before. — G.
EpH. III. 8.] EICHES OF CHRIST. 117
of coronation, in the day of marriage, in the day of solemnity, when he
will own her before devils, angels, and all reprobates ; when he will say,
' Lo, here am I, and the bride, O Father 1 that thou hast given me."
And thus you have a brief account of the reasons of the point, why
the Lord gives the best gifts to his own people.
We shall make some short but sweet uses of this point.
And, firsty
[1 .] Doth the Lord give the best and greatest gifts to his people ?
Then you that are his people, sit down and wonder at this condescend-
ing love of God.
Oh ! what is in thy soul or in my soul, that should cause the Lord to
give such gifts to us as he hath given ? We were all equal in sin and
misery ; nay, doubtless, we have actually outsinned thousands, to whom
these precious gifts are denied. Let us therefore sit down and wonder
at this condescending love of God. Oh! we were once poor wretches
sitting upon the dunghill, yea, wallowing in our blood, and yet behold
the King of kings, the Lord of lords, hath so far condescended in his
love, as to bestow himself, his Spirit, his grace, and all the jewels of his
royal crown upon us. Oh ! what heart can conceive, what tongue can
express, this matchless love ! I will be thine for ever, says Christ, and
my Spirit shall be thine for ever, and my grace thine for ever, and my
glory thine for ever, and my righteousness thine for ever ; all I am and
all I have, shall be thine for ever. O sirs ! what condescending love
is this. Oh ! what a Christ is this.^
[2.] But then, secondly, Be greatly thankful, oh he greatly thankful
for the great gift that Christ hath bestowed upon you.
It is not a little thankfulness that will answer and suit to the great
gifts that the Lord Jesus hath bestowed upon you. Oh say with the
psalmist, ' What shall I render to the Lord for all his favours, and great
benefits. I will take the cup of salvation, and will call upon the name
of the Lord,' Ps. cxvi. 13, 14. Yea, say again with the psalmist, 'I will
praise thee more and more.' Or as it is in the Hebrew, * I will add to
thy praise,' Ps. Ixxi 14. Oh when thou lookest upon the jewels, the
pearls that Christ hath given thee, say, Lord, I will praise thee more
and more, I will rise higher and higher in thy praises, I will be still
a-adding to thy praise. The very law of nature bespeaks great thank-
fulness, where great favours are given ; and the law of custom bespeaks
it, and doth not the law of grace bespeak it m\ich more f
When Tamerlane had taken Bajazet, among other questions he asked
him * if ever he had given God thanks for making him so great an
emperor V He confessed immediately, that * he never thought of that ;'
to whom Tamerlane replied, 'It is no wonder so ungrateful a man should
be made a spectacle of misery.^ Oh ! what do they then deserve that
are unthankful for spiritual favours. Tell me, Christians, are not the
gifts that Christ hath conferred upon you, peculiar gifts ? And will
you not be thankful for them ? Were they but common gifts, you
* Lord Jesus, saith Bernard, breaking forth into an admiration of Christ's love, I
love thee plusquam mea, plusquam meos, plusquam me, more than all my goods, more than
all my friends, yea, more than my very self, &c. [Sermons on Canticles, as before. — C4.]
2 Injuries shall be writ in the dust, but our mercies on marble, that our hearts may be
the better provoked to praise and thankfulness.
3 Turk. Hist. 220, &c. [Knolles, as before.— G.}
118 THE UNSEARCHABLE [EPH. Ill 8.
ought to be thankful for them ; how much more then for peculiar gifts,
for right-handed favours ? Tell me, are not the gifts that Christ hath
given thee rare gifts ? What hadst thou been if Christ had not made
a difference between thee and others, by those glorious gifts that he
hath conferred upon thee ? Thou lookest upon some, and seest they
are very ignorant. Oh 1 what hadst thou been if God had not bestowed
that grace of knowledge upon thee ? Thou lookest upon other persons
that are unclean, profane, and filthy. Why ! such a wretch wouldst
thou have been, if the Lord had not made a difference between thee and
them, by bestowing himself, his grace, and Spirit upon thee.'^
It was long since determined in the schools, that 'penitents had more
reason to be thankful than innocent ; sin giving an advantage to mercy
to be doubly free in giving and in pardoning;' and so the greater
obligation is left upon us to thankfulness.
Luther hath a very famous story, in his writing upon the fourth
commandment, in the time of the council of Constanca He tells you
of two cardinals, that as they were riding to the council, they saw a
shepherd in the field weeping. One of them being affected with his
weeping, rode to him to comfort him ; and coming near to him he de-
sired to know the reason of his weeping. The shepherd was unwilling
to tell him at first, but at last he told him, saying, ' I looking upon this
toad considered that I never praised God as I ought, for making me
such an excellent creature as a man, comely and reasonable. I have
not blessed him that he made me not such a deformed toad as this.'
The cardinal hearing this, and considering that God had done far
greater things for him than for this poor shepherd, he fell down dead
from his mule ; his servants lifting him up, and bringing him to the
city, he came to life again, and then cried out, 'O St Austin! how truly
didst thou say, the unlearned rise and take heaven by force, and we
with all our learning wallow in flesh and blood.'^ The application is
easy.
Thirdly, The next use is,
[3.] If the Lord hath given the best gifts to his 'people, then oh that
his people would not give God the worst, but the best of everything.^
Oh ! give the Lord the best of your strength, the best of your time,
the best of your mercies, and the best of your services, who hath given
to your souls the best of gifts : Num. xviii. 29, ' Out of all your gifts
ye shall offer every heave-offering of the Lord, of all the best thereof,
even the hallowed part thereof, out of it.' So I say, of all thy offerings
offer God the best, who hath given to thee the best and greatest gifts.
So in Exod. xxxv. 22, ' For the service of the tabernacle they brought
bracelets, and ear-rings, and tables, all jewels of gold : and every man
that offered, offered an offering of gold unto the Lord.' They gave the
best of the best, and so must we. Oh do not offer to God the worst of
your time, the worst of your strength, the worst of your mercies, the
' There are but few upon whom God bestoweth his love. It was always a principle in
morality, that sweet and intimate friendship cannot be extended to many. Friends
usually go by pairs.
2 Augustine, Confessions, b. viii. c. 8. ' Surgunt indocti et ccelum rapiunt, et nos
cum doctrinis nostris sine corde, ecce ubi volutamur in carne et sanguine.'— G.
^ It is the most wicked avarice to defraud God of the oblation of ourselves, saith Chrys-
ostom.
EpH. III. 8.] EICHES OF CHRIST. 119
worst of your services. That same is a very dreadful text : Mai. i. 8,
13, 14, compared, 'And if ye offer the blind for sacrifice, is it not evil?
and if ye offer the lame and sick, is it not evil ? offer it now unto thy
governor ; will he be pleased with it, and accept thy person ? saith the
Lord of hosts.' Saith God, Will men be put off thus ? No, I know
they won't ; and why then should you deal worse with me than with
men ? Thy governors will have the best, ay, the best of the best ; and
will you deal worse with me, saith God, than with your governors V
Will you thus requite me for all my favours, foolish people and un-
wise ? is this your kindness to your friend ? Ver. 13, 14, * Ye said also,
Behold, what a weariness is it ! and ye have snuffed at it, saith the
Lord of hosts: and ye have brought that which was torn, and the lame,
and the sick ; thus ye brought an offering : should I accept this of your
hands ? saith the Lord.' Oh ! that God had not cause to complain thus
of many of your souls, to whom he hath shewn much love. But mark
what follows: ver. 14, 'But cursed be the deceiver, which hath in his
flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing :
for I am a great King, saith the Lord of hosts, and my name is dreadful
among the heathen.' If you have better in your hands, and yet shall
go to put off God with the worst, the curse will follow. Think of it and
tremble, all you that deal fraudulently and false-heartedly with God.
Ah, Christians ! you must say, World, stand behind ; sin and Satan, get
you behind us, for the best gifts, the choicest favours that ever were
given, we have received from the Father of lights ; and therefore by his
gifts he hath obliged our souls to give him the best of our time, strength,
and services ; and therefore we will not be at your call or beck any
longer. Oh, say, the Lord hath given us the best gifts, and ' Cursed
be the deceiver, which hath in his flock a male, and voweth, and sacri-
ficeth unto the Lord a corrupt thing.'
[4.] Fourthly, This should bespeak the people of God to trust and
lean upon God for lesser gifts.
Hath God given thee a crown, and wilt thou not trust him for a
crumb ? 2 Tim. iv. 8. Hath he given thee a house that hath ' founda-
tions, whose builder and maker is God?' Heb. xi. 15. Hath he given
thee ' a kingdom that shakes not' ? Heb. xii. 28. And wilt thou not
trust him for a cottage, for a little house-room in this world ? Hath
he given thee himself, his Son, his Spirit, his grace ; and wilt thou not
trust him to give thee bread, and friends, and clothes^ and other
necessary mercies that he knows thou needest ? Rom. viii. 32, Mat. vi.
32. Hath he given thee the greater, and will he stand with thee for
the lesser? Surely no. Wilt thou trust that man for much, that hath
given thee but a little ? And wilt thou not trust that God for a little,
that hath given thee much ? Wilt thou not trust him for pence, that
hath given thee pounds ? O sirs ! hath the Lord given you himself,
the best of favours ; and will not you trust him for the least favours ?
Hath he given you pearls, and will not you trust him for pins ? &c.
Doth not the apostle argue sweetly ? Rom. viii. 32, ' He that spared
' If a man should serve the Lord a thousand years, saith Austin, it would not deserve
an hour of the reward in heaven ; no, not a moment, much less an eternity. And there-
fore, says he, we had need do as much as we can, and do all that we do as well as we
can, fee.
120 THE UNSEARCHABLE [EPH. III. 8.
not his own Son, but delivered him up for us all, how shall he not with
him also freely give us all things ?' What ! says the apostle, hath he
given us his Son, his only Son, his bosom Son, his beloved Son, the Son
of his joy, the Son of his delights ? Oh how can he then but cast in.
all other things, as paper and pack-thread, into the bargain? Oh ! that
Christians would learn to reason themselves out of their fears, and out
qf their distrusts, as the apostle doth. Oh ! that Christians would no
longer rend and rack their precious souls with fears and cares, but rest
satisfied in this, that he that hath been so kind to them in spirituals,
will not be wanting to them in temporals,^ Prov. viii. 23-32.
[5.] Fifthly, // the Lord hath given the best gifts to his people, this
should then bespeak his people, not to envy the men of the world
for those lesser favours that God hath conferred upon them.
It was horrid wickedness in Ahab to envy poor Naboth, because of
his vineyard ; and is it a virtue in you that are Christians to envy
others, because their outward mercies are greater or sweeter than yours?
Should the prince upon whose head the royal crown is set, and about
whose neck the golden chain is put, envy those whose hands are full of
sugar-plums, and whose laps are full of rosemary, &c. Hath not God,
O Christians ! put a royal crown of glory upon your heads, and a golden
chain of grace about your necks, and his Son's glorious robe upon your
backs ? and why then should your hearts rise against others' mercies ?
O ! reason yourselves out of this sinful temper.^
I would have every Christian thus to argue : Hath not the Lord given
me himself ? Is not one dram of that grace that God hath given me,
more worth than ten thousand worlds ? and w^hy then should I envy at
others' mercies ?
There was a soldier which, for breaking his rank in reaching after a
bunch of grapes, was condemned to die by martial law, and as he went
to execution, he went eating of his grapes ; upon which, some of his
fellow-soldiers were somewhat troubled, saying, ' He ought then to mind
somewhat else;' to whom he said, * I beseech you, sirs, do not envy me
my grapes, they will cost me dear ; you would be loath to have them
at the rate that I must pay for them.' So say I, O saints ! do not envy
the men of this world because of their honours, riches, &c., for you
would be loath to have them at that rate that they must pay for them.
Oh ! there is a day of reckoning a-coming, a day wherein all the nobles
and brave gallants in the world must be brought to the bar, and give an
account how they have improved and employed all the favours that God
hath conferred upon them ; therefore envy them not. Is it madness
and folly in a great favourite at court, to envy those that feast them-
selves with the scraps that come from the prince's table ? Oh ! then,
what madness and folly is it that the favourites of heaven should envy
the men of the world, who at best do but feed upon the scraps that
come from God's table ! Spirituals are the choice meat, temporals are
but the scraps. Temporals are the bones, spirituals are the marrow.
Is it below a man to envy the dogs because of the bones ? And is it
' Tantum possumus, quantum credimus. — Cyprian.
^ David three several times gave himself this counsel, not to envy at others. Ps.
xxxvii. 1, 7, 8, compared. So Ps. Ixxiii. 21.
EpH. III. 8.] EICHES OF CHRIST. 1 21
not much more below a Christian to envy others for temporals, when
himself enjoys spirituals ?
[6.] Sixthly, Be not troubled for the want of lesser gifts.
It is to me a sad thing to see gracious souls, that have some comfortable
satisfaction in their own hearts that the Lord hath given Christ and grace
to them, John xiv. 1-3, &c., go up and down whining and weeping be-
cause they have not health, or wealth, or child, or trade, &c., when the
Lord hath bestowed upon them such choice, spiritual blessings, the least of
which will outweigh all temporal blessings. Well, Christians, remem-
ber this, you act below your spiritual birth, your holy calling, when you
suffer your hearts to be troubled and perplexed for the want of tem-
poral things. Can you read special love in these? Doth your happiness
lie in the enjoyment of them ? Are not the angels happy without them?
Was not Lazarus more happy than Dives ? Yes. Oh ! then, let not the
want of those things trouble thee, the enjoyment of which can never
make thee happy. Should the child be troubled for want of a rattle
or a baby,^ that is proclaimed heir of a crown ? And why then should
a Christian, that is heir-apparent to a heavenly crown, be troubled upon
the want of worldly toys ? &c.
Jerome tells us of .one Didymus, a godly preacher, who was blind ;
Alexander, a godly man, coming to him, asked him whether he was not
sore troubled and afflicted for want of his sight ? * Oh yes,' said Didy-
mus, ' it is a great affliction and trouble to me." Then Alexander chid
him, saying, Hath God given you the excellency of an angel, of an
apostle, and are you troubled for that which rats and mice and brute
beasts have.^
It is great folly, it is double iniquity for a Christian to be troubled
for the want of those things that God ordinarily bestows upon the worst
of men. Oh the mercies that a Christian hath in hand, oh the mer-
cies that a Christian hath in the promises, oh the mercies that a
Christian hath in hope, are so many, so precious, and so glorious, that
they should bear up his head and heart from fainting and sinking under
all outward wants.
There goes a story amoijg scholars of ^sop's deceiving Mercury, he
having promised him one part of his nuts, keeps all the meat to himself,
and gives the other the shells. Ah, Christians ! God hath given you the
meat, but the world the shells ; why then should you be troubled for
want of the shells, when God hath given you the kernel ] &c.^
[7.] Seventhly, // the Lord hath given his people the best gifts, oh
then, let not them leave off that God that hath bestowed such choice
and noble favours on them.
Jer. ii. 11-13, ' Hath a nation changed their gods, which are yet no
gods ? but my people have changed their glory for that which doth not
profit : Be astonished, O ye heavens, at this, and be horribly afraid,
be ye very desolate, saith the Lord.' Whyl * For my people have com-
mitted two evils, they have forsaken me, the fountain of living waters,'
&c. This was that aggravated the Israelites' sin, Ps. cv. and cvi., that
• ' Doll.'— G. 2 Socrates, H..E., lib. iv. cap. xx.
' Cyprian, in his sermon de lapsis, reports of divers who, forsaking the Lord, were
given over to evil spirits, and died fearfully. A backslider may say. Opera et impensa
periit, all my pains and charge is lost.
1 22 THE UNSEARCHABLE [EPH. III. 8.
they forsook that God that had cooferred upon them many rich and
royal favours. But oh ! then, what madness and folly is it in you, that
you should forsake that God that hath done such mighty things for your
souls ? I may say, to keep you close to God, as Saul said to his servants,
to keep them close to him, 1 Sam. xxii. 7, ' Then Saul said unto his
servants that stood about him, Hear now, ye Benjamites, will the son
of Jesse give every one of you fields and vineyards, and make you all
captains of thousands, and captains of hundreds V Ah, Christians ! can
the world give you spiritual life ? Can the world give you peace of con-
science, pardon of sin, the favour of God, the hopes of glory ? No. Oh
then ! never leave nor forsake that God that hath given you all these
royal favours, which none can give nor take, but himself He that for-
sakes God forsakes his own mercies ; he forsakes his life, his joy, his
crown, his all in all.
No evil to this, of forsaking the greatest good. It makes a man's
life a very hell. * Such shall be written in the dust,' Jer. xvii. 13.
[8.] Eighthly and lastly, Be not impatient nor froward, when God
shall take away some lesser mercies from you}
Hath God given you the best and" the greatest gifts that your souls
can beg or himself can give ? And will you be froward or impatient
when he shall come to take away lesser mercies ? What ? wilt thou be
an impatient soul, when God comes and writes death upon such a near
mercy, and passes the sentence of death upon such and such desirable
mercies ? Verily this is the way to provoke God to strip thee naked
of thy choicest ornaments, and to put thee in chains, or else to turn
thee a-grazing among the beasts of the field, as he did Nebuchadnezzar.
God gives the best, and takes away the worst ; he gives the greatest,
and takes away the least ; the sense of which made Job bless God when
stripped of all. If a man should give you a pearl and take away a pin ;
if he should give you a bag of gold and take away a bag of counters,
would it not be a madness in you to be impatient, and froward ? Doth
God take away a pin, and hath he not given you a pearl for it ? He
hath given thee a pound, Christian ! for every penny that he hath
taken from thee ; therefore be not frowar(^ nor impatient. Remem-
ber, Christians, how many in the world there be that sit sighing and
mourning under the want of those very favours that you do enjoy.
* Why does the living man complain V What ! out of the grave, and
complain ! What ! out of hell, and complain ! This is man's sin, and
God's wonder.
But now some poor sinners may say, Here is good news for saints, but
what is all this to us all this while ?
Why, I will tell you ; I have something to say for the comfort and
encouragement of poor sinners. Ah, sinners ! Christ is willing to bestow
the best gifts upon the worst sinners. Take one text for all ; it is a
sweet one, and full to the point in hand: Ps. Ixviii. 18, 'Thou hast
ascended on high, thou hast led captivity captive, thou hast received
^ Diis proximus ille est, quern ratio non ira movet, he is next to God whom reason, and
not anger, moveth. — Seneca. \De Ira et De Animi Tranquitlitate — G.] Did an impa-
tient soul but see himself in a glass, he would loathe himself ; for, saith Homer, his eyes
sparkle like fire, his heart swells, his pulse beats, &c. In a word, an impatient soul is a
bedlam, a monster, a devil, &c.
EpH. III. 8.] EICHES OF CHRIST. 123
gifts for men, yea, for the rebellious also, that the Lord God might dwell
among them,'^
Christ hath received gifts, as a steward, from the hand of the Father,
to dispense them among men, yea, among the rebellious, the worst of
men. If there be here at this time any rebellious sinner, or rebellious
Sabbath-breaker, or rebellious drunkard, or rebellious curser, &c., let
such rebellious sinners know that Christ hath received gifts ' even for
the rebellious,'
' That the Lord God might dwell amongst them.'^ That is, that the
Lord God might have sweet fellowship and communion with them :
* Behold I stand at the door and knock ; if any man hear my voice, and
open the door, I will come in to him, and will sup with him, and he
with me.'
' Behold I stand at the door and knock.' I, that have heaven to give,
and peace to give, and pardon to give, and grace to give, and myself to
give ; I, that have tried gold to enrich you, and white raiment to clothe
you, and eye-salve to anoint you, ' I stand at the door and knock ; if
any man will open the door,' let him be never so guilty, never so filthy,
never so unworthy, &c., ' I will come in and sup with him, and he
with me.'
Lord, at whose door dost thou stand knocking? Is it at the rich
man's door, or at the righteous man's door, or at the humbled man's
door, or at the weary and heavy-laden man's door, or at the mourner's
door, or at the qualified or prepared man's door ? No, says Christ, it is
at none of these doors. At whose then, O blessed Lord 1 At the luke-
warm Laodicean's door ; at their door that are neither hot nor cold,
that are ' wretched, and miserable, and poor, and blind, and naked.'
These, says Christ, are the worst of the worst ; and yet if any of these
wretches, these monsters of mankind, will open the door, ' I will come
in, and will sup with them, and they with me.'
I have read a remarkable story of a great rebel that had raised a
mighty party against a Roman emperor. The emperor upon this being
much provoked and stirred in spirit, made a proclamation, that who-
soever brought in the rebel, dead or alive, should have a great sum of
money. The rebel, hearing of this, comes and presents himself unto
the emperor, and demanded of him the sum of money ; whereupon the
emperor reasons thus, ' If I should now cut him off, the world would
say I did it to save my money ;' and so he pardoned him, and gave him
the great sum of money, notwithstanding all his former rebellion.^
Oh ! shall a heathen emperor do thus to a rebel that was in arms
against him, and will not God do as much for poor rebellious sinners ?
Surely he will. What though thou hast been in arms against God, and
mustered up all the strength and force thou couldst, even all the mem-
bers of thy body, and faculties of thy soul, against God, and Christ,
and holiness, yet know that the King of Israel is a merciful king ; he
is a God of pardons ; he delights to make his grace glorious, and there-
' Read also Prov. i. 20-29, chap. viii. 1-8, and chap. ix. 1-7 ; Isa. xliii. 22-25 ; Jer-
li. 6. None so faithful as Christ, Heb. iii. 5, 6.
2 Rev. iii. 20, 2 Cor. vi. 16, ' I will dwell in them.' The words are very significant in
the original : UoiKncru Iv eturois, I will indwell in them. There are two ins in the original,
as if God could never have enough communion with them.
5 Bodin relates this story. [As before. See Index, sub nomine. — G.]
1 24< THE UNSEARCHABLE [EPH. III. 8.
fore is very willing to shew mercy to the greatest rebels, to the worst
of sinners. Witness Manasseh, Mary Magdalene, the thief, Paul, and
others.^ The greatness of man's sins do but set off the riches of free
grace. Sins are debts, and God can as easily blot out a debt of many
thousands as he can a lesser debt ; therefore let not the greatest rebel
despair but believe, and he shall find that ' where sin hath abounded,
there grace shall superabound/ &c.
And thus much for this observation. We shall now proceed to the
next words, viz.,
* That I should preach among the Gentiles the unsearchable riches
of Christ: — Eph. iii. 8.
A little to open the words.
' That I should preach'
That is, declare good news, or the glad tidings of salvation that is
brought by Jesus Christ to sinners. The Greek word EuayysX/ot, in the
New Testament, answ^ers to the Hebrew word Bessorah in the Old
Testament, both signifying good news, glad tidings, or a joyful message.^
' That I should preach among the Gentiles!
The word 'i&vi6iv^ that is here rendered Gentiles, is sometimes used
generally for all men, or all nations. So it is used in Mat. xxv. 32, and
xxviii. 19. Sometimes this Greek word is used more especially for the
people of the Jews ; so in John xi. 48, 50-52, and Acts x. 22 ; and
sometimes it is used for the Gentiles, distinguished from the Jews ; so
in Mat. vi. 32.
By the Gentiles here you are to understand those poor heathens that
were without God in the world, that never had heard of Christ, nor those
unsearchable riches that be in him ; as you may clearly see by compar-
ing this text with that. Gal. i. 15, 16, 'But when it pleased God, who
separated me from my mother's womb, and called me by his grace, to
reveal his Son in me, that I might preach among the heathen,' saith
he, ' immediately I consulted not with flesh and blood.'
1. The first observation that I shall speak to, from these words thus
opened, is this :
That the gifts and graces that God bestows upon his people
should be improved, employed, and exercised by his people.
The Greek word %af'e, that is here rendered grace, we shewed you,
hath a three-fold signification in the Scripture. Sometimes it denotes
the favour of God, sometimes the common gifts of the Spirit, and some-
times the saving graces of the Spirit. Now, says Paul, that singular
favour that God hath conferred upon me, and all those common gifts and
special graces with which he has enriched me, they are all to be em-
ployed and exercised. * Unto me is this grace given, that I should
preach among the Gentiles the unsearchable riches of Christ.
So that there is nothing more clear than this, viz. : That the gifts
and graces that God bestows upon his people, should be employed, im-
proved, and exercised by his people.
' To me is this grace given.' Not that I should be idle, but active ;
^ Rom. V. 10 ; Col. i. 21 ; Rom. vi. 13, 16, 19, 20.
2 EvuyyiXitrxa'^eci, from 'E.va.'yyiXlZ,oii.
EpH. III. 8.] KICHES OF CHRIST. • 125
not that I should be negligent, but diligent ; not that I should hide
my talents, but improve them.
I shall touch upon a few scriptures that speak out this truth, and then
open it to you. 2 Tim. i. 6, * Wherefore I put thee in remembrance,
that thou stir up the gift of God that is in thee.' As the fire is in-
creased and preserved by blowing, so are our graces. Some think that
it is a metaphor taken from a spark kept in ashes, which, by gentle
blowing, is stirred up, till it take a flame. Others say, it is an allusion
to the fire in the temple, which was always to be kept burning.^ We
get nothing by dead and useless habits. Talents hid in a napkin
gather rust. The noblest faculties are imbased, when not improved,
when not exercised. Philip, ii. 12, * Work out your own salvation with
fear and trembling.' The Greek is, xaTsiydlsah, ' Work till you get
the work through.' The reason why many men's hearts tremble, and
are so full of fears and doubts, is because their salvation is not
wrought out ; they do not make thorough work in their souls, they put
not that question home, Whether they have grace or no ? an interest
in Christ or no ? They do not rise with all their strength against sin,
nor with all their power to serve the Lord ; and therefore fears and
doubts do compass them round about. So in 1 Cor. xv. 58, 'Be sted-
fast and unmoveable, always abounding in the work of the Lord, foras-
much as you know that your labour is not in vain in the liOrd.'
' Be stedfast.' It is a metaphor taken from a foundation, on which a
thing stands firmly ; or a seat or chair, wherein one sits fast.
' Unmoveable' signifies one that will not easily move his place or
opinion.
' Abounding,' or excelling ' in the work of the Lord.'
' Knowing that your labour is not in vain.' The Greek is * labours
unto weariness.' The apostle would have them labour unto weariness ;
' For,' saith he, ' it is not in vain.' It will turn to a good account ; it
will yield you much of heaven here, and make you high in heaven
hereafter.^
There are only two things that I shall endeavour to do, for the open-
ing of the point.
I. To shew you why persons must improve, employ, and exercise
the graces and gifts that God hath bestowed upon them. And then,
II. The end to which they are to exercise those graces and gifts.
I. For the first, There are these twelve reasons why gracious souls
should exercise and improve their gifts and graces. Friends, this point
is a point of as singular use and of as great concernment to you, as
any that I know the Scripture speaks of, and therefore I desire you to
lend your most serious and solemn attentions.
[1.] First, They must exercise and improve their graces,
Because the exercise and improvement of their graces is the ready
ivay to be rich in grace.
As sin is increased in the soul by the frequent actings of it, so grace
is nourished and strengthened in the soul by its frequent actings. The
exercise of grace is always attended with the increase of grace. Prov.
^ Calvin and others.
'^ Grace is bettered and made more perfect by acting. Neglect of our graces is the
ground of their decrease and decay. Wells are the sweeter for drawing.
126 THE UNSEARCHABLE [EpH. III. 8.
X. 4, * The diligent hand maketh rich ;' or, the nimble hand ; the hand
that is active and agile, that will see nothing lost for looking after,
that hand maketh rich. Ruth ii., how did Boaz follow the business
himself! his eyes were in every corner, on the servants and on the
reapers, yea, on the gleaners too.^
It is recorded of Severus, that his care was not to look what men said
of him, or how they censured him, but to look what was to be done by
him. He will rise in judgment against those professors that look more
what this man and the other man saith of them, than what is to be
done by them. The heart of a Christian is to be taken up with what
is to be done by him, and not with what this man thinks, or the other
judges of him.
Pacunius hath an elegant saying; 'I hate,* saith he, *the men that
are idle in deed, and philosophical in word.' God loves, saith Luther,
curristas, not quceristas, the runner, not the questioner.^ Grace grows
by exercise and decays by disuse. Though both arms grow, yet that
which a man most useth is the stronger and the bigger ; so it is both
in gifts and graces. In birds, their wings which have been used
most are sweetest ; the application is easy. Such men as are contented
with so much grace as will bring them to glory, with so much grace as
will keep hell and their souls asunder, will never be rich in grace, nor
high in comfort or assurance. Such souls usually go to heaven in a
storm. Oh how weather-beaten are they before they can reach the
heavenly harbour !
[3,] Secondly, They must exercise their gifts and graces, because it
is the main end of God's giving gifts and graces to them.
Grace is given to trade with ; it is given to lay out, not to lay up.^
Grace is a candle that must not be put under a bushel, but set upon a
candlestick. Grace is a golden treasure that must be improved, not
hoarded up, as men do their gold. Grace is a talent, and it is given
for this very end, that it should be employed and improved for the
honour and advantage of him that gave it. The slothful servant, in
God's account, is an evil servant, and accordingly God has denoted him,
and doomed him for his ill husbandry, to destruction, Mat. xxv. 24-
31.
* What a shame is it,' saith one [Jerome], ' that faith should not be
able to do that which infidelity hath done ! What I not better fruit in
the vineyard, in the garden of God, than in the wilderness ? What !
not better fruit grow upon the tree of life, than upon the root of nature?
&c.
[3.] And then thirdly, Because grace, exercised and improved, will
do that for us that all the means in the world can never do for us.^
I shall evidence this truth in some remarkable instances.
^ Our graces are like Gideon's army, but a handful in comparison ; but our sins are
like the Midianites, innumerable as grasshoppers.
2 One day God will require of men, Non quid legerint, sed quid egerint, nee quid dixerint,
sed quomodo vixerint.
3 The reason, say some, why Christ cursed the fig tree, though the time of bearing
fruit was not come, was because it made a glorious show with leaves, and promised much,
biit brought forth nothing.
* No Israelite that was bit or stung with the fiery serpent could be healed but by look-
iiig up to the brazen serpent. Those spots a Christian finds in his own heart can only,
by a hand of faith, be washed out in tho blood of the Lamb.
EpH. hi. 8.J RICHES OF CHRIST. 1 27
Suppose the guilt of sin to be upon a man's soul, even as a heavy
mountain, there is nothing but the exercise of grace now that can re-
move tliis guilt. The man prays, and yet guilt sticks upon him ; he
hears, and yet guilt as a mountain lies heavy upon him ; he mourns,
he sighs, he groans, and yet guilt sticks upon him ; he runs from ordi-
nance to ordinance, and from ordinary service to extraordinary, and yet
guilt follows him ; he runs from man to man, Sir, was ever any man's
case like mine ? I have prayed thus long, I have heard thus long, I
have mourned thus long, &c., and yet guilt lies as a mountain upon
my soul I There is nothing now below the exercise of grace that will
remove this. It is only faith in the promises of remission that will
remove the guilt of sin that lies so heavy upon the soul. It is only
faith's application of the righteousness of Christ that can take off this
burden that sinks the soul, even as low as hell. Faith must make a
plaster of the blood of Christ, and apply it to the soul, or the soul will
die under its guilt. There is nothing below this can do it. Faith's
application of the blood of Christ takes off the guilt, and turns the
storm to a calm : Kom. v. 1, ' Being justified by faith, we have peace
with God, through oar Lord Jesus Christ.'
Again, suppose that the power and prevalency of sin hinders the soul's
sweet communion with God, so that the soul cannot sport itself, and
joy and delight itself in God, as in the days of old ; it cannot see God
smiling, stroking, and speaking kindly, as in former days. Now, there
is nothing in all the world that can ease the soul of this burden of sin
below the exercise of grace. Oh, saith such a poor soul, I pray, sir, and
yet I sin ; I resolve against sin, and yet I sin ; I combat against sin,
and yet I am carried captive by sin ; I have left no outward means un-
attempted, and yet after all, my sins are too hard for me ; after all my
sweating, striving, and weeping, I am carried down the stream. There
is nothing now but the actings of faith upon a crucified Christ that will
take off this burden from the soul of man.^ Now, you must make use
of your graces to draw virtue from Christ ; now faith must touch the
hem of Christ's garment, or thou wilt never be healed. It is just with
a soul in this case as it was with the poor widow, Luke viii. 43-49, that
had the bloody issue ; she leaves no means unattempted whereby she
might be cured ; she runs from one physician to another, till she had
spent all she was worth, till she had brought a noble to ninepence, and
now says she, ' If I could but touch the hem of his garment, I should
be whole.' Hereupon she crowds through the crowd to come to Christ,
and being got behind him, she touches the hem of his garment, ' and
immediately she was made whole.' The cure being thus wrought,
Christ uncrowns himself to crown her faith : ' And he said unto her.
Daughter, be of good comfort, thy faith hath made thee whole ; go in
peace.' He doth not say. Woman, thy trembling hath made thee whole ;
or. Woman, thy sweating and struggling in a crowd to come to me, hath
made thee whole ; or. Woman, thy falling down and abasing thyself,
though she did all this ; but, ' Woman, thy faith hath made thee whole.'
Ah, Christians ! it is not your trembling, or your falling down, or your
sweating in this and that service, that will stop the bloody issue of your
^ Much less, then, can the papists' pnrgratories, wntchings, whippings, &c., or Saiut
Francis his kissing or licking of lepers' sores, cleanse the fretting leprosy of sin, &c.
128 THE UNSEARCHABLE [EPH. III. 8.
sins, but believing in Christ.^ It is sad to consider how few professors
in these days have attained the right way of mortifying of sin. They
usually go out against their sins in the strength of their own purposes,
prayers, and resolutions, &c., and scarce look so high as a crucified
Christ ; they mind not the exercise of their faith upon Christ ; and
therefore it is a righteous thing with Christ that after all they should
be carried captive by their sins. Nothing eats out sin like the actings
of grace ; nothing weakens and wastes the strength of sin like the exer-
cise of grace. Oh 1 did men believe more in Christ, sin would die
more ; did they believe the threatenings more, sin would die more ; did
they believe the promises more, sin would die more ; did they believe
reigning with Christ more, sin would die more : ' He that hath this
hope purifies himself, even as Christ is pure,' 1 John iii. 3.
Again, Suppose that the soul be followed with black, dismal, fiery
temptations, there is nothing now in all the world that can divinely
strengthen and fence the soul against these temptations but the exercise
of grace, the improvement of grace. It is true you are to hear, read,
pray, meditate, &c. ; but all these without the exercise of grace in them,
will never make you victorious over Satan's temptations. Nothing puts
Satan to it like the exercise of grace.^
It is said of Satan, that he should say to a holy man who was much
in the exercise of grace, Tu me seinper vincis, thou dost always over-
come me : Eph. vi. 16. ' Above all, take the shield of faith, whereby ye
may be able to quench the fiery darts of the devil.' Whatsoever piece
of armour you neglect, be sure that you neglect not the shield of faith.
The Greek word that is here rendered a shield, ^v^sog a ^v^a, comes from
another word that signifies a door or a gate, to note that as a door or a
gate doth secure our bodies, so will the shield of faith secure our souls
against the fiery darts of the devil : ' Above all, take the shield of faith,
whereby ye may be able to quench all the fiery darts of the devil' The
apostle alludes to the custom of the Scythians, who used to dip the
heads of their arrows or darts in the gall of asps and vipers, the venomous
heat of w^hich, like a fire in their flesh, killed the wounded with tor-
ments, the likest hell of any other. But the soldiers then had generally
shields of raw neats' leather, as several writers testify,^ and when the
fiery darts lighted upon them, they were presently quenched. So these
fiery darts of Satan, when they light upon the shield of faith, they are
presently quenched ; and there is no other way to do it. Till the Lord
draw out a man's faith to act upon the promises and upon Christ, these
fiery darts will not be quenched.
Again, Suppose that the world, the smiling world or the frowning
world, the tempting world or the persecuting world, should lie as a heavy
stone or burden upon your hearts, as it doth upon the hearts of thou-
sands in these days — ^witness their attempting anything to get the favours,
honours and riches of this world ! Ah ! how many have turned their
1 A toucTi of faith curetli the woman, as well as a full hold. It is the exercise of the
graces of the Spirit by which we mortify the deeds of the flesh, Rom. viii. 13. It is not
our strong resolutions or purposes that will be able to overmaster these enemies. A foul
sore will run till it be indeed healed, though we say it shall not.
'^ Luther said, I am without set upon by all the world, and within by the devil and all
his angels ; and yet, by the exercise of grace, he became victorious over them all, &c.
» Polybius and Vigetius, &c.
EpU. hi 8.] KICHES OF CHRIST. 129
backs upon God, and Christ, and truth, &c., to gain the world ! How
will you get off this burden ? No way in the world like to the exercise
and actings of grace. Many men hear much, and yet remain worldly ;
and pray like angels, and yet live as if there were no heaven nor hell.
They will talk much of heaven, and yet those that are spiritual and
wise do smell their breath to stink strong of earth ; and all the arts,
and parts, and gifts in the world can never cure them of this soul-killing
disease ; but the exercise of grace, till faith break forth in its glorious
actings. A man may hear and pray many years, and yet be as carnal,
base, and worldly as ever. There is no way under heaven to remove
this stone, this burden, but the exercise of faith and love, &c. : Cant,
viii. 6, 7 ; 1 John iv. 5, ' For whatsoever is born of God overcometh the
world ; and this is the victory that overcometh the world, even our
faith. Who is he that overcometh the world, but he that believeth that
Jesus is the Son of God?'^
Not that the habit of faith overcometh the world, but faith in the
exercise of it conquers the world, and that it does these three ways.
(1.) First, Faith in the exercise of it presents the world to the soul
under all those notions that the Scripture holds forth the world unto
us by.
The Scripture holds forth the world as an impotent thing, as a mixed
thing, as a mutable thing, as a momentary thing.' Now faith comes
and sets this home with power upon the soul, and this takes the soul
off from the world.
(2.) Secondly, Faith doth it hu causing the soul to converse with more
glorious, soul-satisfying, soul-delighting, and soul-contenting objects.
2 Cor. iv. 16-18, ' Though our outward man perish, yet our inward
man is renewed day by day.' How comes this to pass ? ' While we look
not at the things which are seen, but at the things that are not seen ;
for the things that are seen are temporal, but the things that are not
seen are eternal/^ Now when faith is busied and exercised about soul-
ennobling, soul-greatening, soul-raising, and soul-cheering objects, a
Christian tramples the world under his feet ; and now heavy afflictions
are light, and long afflictions short, and bitter afflictions sweet, unto
him, &c. Now, stand by world ! welcome Christ ! &c.
So in Heb. xi. It was the exercise of faith and hope upon noble and
glorious objects that carried them above the world, above the smiling
world, and above the frowning world, above the tempting world, and
above the persecuting world, as you may see by comparing several
verses of that chapter together : ver. 9, 10, ' By faith he sojourned in
the land of promise, as in a strange country, dwelling in tabernacles with
Isaac and Jacob, the heirs with him of the same promise : for he looked
for a city which hath foundations, whose builder and maker is God.'
Ver. 2-fc-26, ' And by faith, Moses, when he was come to years, refused
to be called the son of Pharaoh's daughter, choosing rather to suffer
J Faith is a better engineer than Bcedalvs, and yet he made wings with which he made
an escape over the high walls within which he was imprisoned. This world is the soul's
prison, yet faith is such an engineer that it can make wings for the soul to fly out, &c.
2 DiviticB corporales paupertatis plence sunt, earthly riches are full of poveity, saith
Austin. [Corifessions, b. i, xii. IQ, — G.]
' <r»oTovvre.>K Whiles we look upon eternal things as a man looks upon the mark that
he aims to hit.
VOL. III. ' I
130 THE UNSEARCHABLE [EpH. III. 8.
afflictions with the people of God, than to enjoy the pleasures of sin for
a season : esteeming the reproach of Christ greater riches than the trea-
sures of Egypt, for he had respect to the recompence of reward/ Ver.
27, ' By faith he forsook Egypt, not fearing the wrath of the king ; for
he endured, as seeing him who is invisible/ And in ver. 35, ' They
refused deliverance, that they might obtain a better resurrection/^
So in Heb. x. 34, 'They took joyfully the spoiling of their goods,'
(upon what account ?) * knowing in themselves, that they had in heaven
a better and more enduring substance/
(3.) Thirdly and lastly. Faith doth it by assuring the soul of enjoy-
ing of better things. For my part I must confess, so far as I under-
stand anything of the things of God, I cannot see how a soul under the
power of a well-grounded assurance can be a servant to his slave, I
mean the world. I confess men may talk much of heaven, and of Christ,
and religion, &c. ; but give me a man that doth really and clearly live
under the power of divine assurance, and I cannot see how such a one
can be carried out in an inordinate love to these poor transitory things.
I know not one instance in all the Scripture that can be produced to
prove that ever any precious saint that hath lived in the assurance of
divine love, and that hath walked up and down this world with his par-
don in his bosom, have ever been charged with an inordinate love of the
world.'* That is a sad word, 1 John ii. 15.
[4.] Now a. fourth reason of this point, why persons are to exercise their
graces, is, because it is the best way to preserve their souls from apostasy
and backsliding from God. 2 Pet. i. 5 to 11, 'Add to your faith virtue,
and to virtue knowledge, and to knowledge temperance, and to tempe-
rance patience, and to patience godliness, &c. ; for if ye do these things
ye shall never fall/ ' Add to your faith virtue.' The Greek word s'^n^o^riyri-
ears, that is here rendered add, hath a great emphasis in it. It is taken
from dancing round. Link them, saith the apostle, hand in hand, as
in dancing, virgins take hands ; so we must join hand to hand in these
measures of graces, lead up the dance of graces, as in the galliard^ every
one takes his turn. So in chap. iii. 17, 18, * Ye therefore, beloved, seeing
ye know these things, beware lest ye also, being led aside with the eiTor
of the wicked, fall from your own stedfastness.' There are many turn
aside, and shake hands with God, and Christ, and truth, and the words
of righteousness ; and therefore you had need to take heed that you
fall not as others have fallen before you.*
But how shall we be kept from apostatising? Why, ' grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ.' It is a growth
in grace, it is the exercise of grace, that will make a man stand when
others fall, yea, when cedars fall, &c.
[5.] Fifthly, All other exercises without the exercise of grace will
"profit nothing.
Or if you will, take it thus :
All other exercises will be loss to us, without the exercise of grace ;
therefore we had need to improve our graces. When the house is on
' Every man is as the objects are about which his soul is most conversant, &c.
2 In my treatise called ' Heaven on Earth,* you may find many considerations to
evince this, and to that I refer you, &c. [Vol. II. p. 301, seq. — G.]
3 French dance. — G. • * Pulchrior in proelio occisus miles quam fugd salvus.
EpH. III. 8.] ETCHES OF CHRIST. 131
fire, if a man should only pray, and cry, &c., he may be burnt for all
that ; therefore he must be active and stirring; he must run from place to
place, and call out for help, and must work even in the fire, and bestir
himself as for life, in the use of all means, whereby the fire may be
quenched. So if grace be not acted, it is not all a man's praying and
crying, &c., that will profit him or better him. Grace must be exercised
or all will be lost ; prayers lost, tears lost, time lost, strength lost, soul
lost, &c. 1 Tim. iv. 7, 8, ' But refuse profane and old wives' fables.'^
Shift them off, as the word is, set them by, say thou art not at leisure
to attend them, make a fair excuse, as the word notes,' tell them thou
hast business of an eternal concernment to look after, and 'exercise
thyself rather unto godliness;' or lay aside thy upper garments, as
runners and wrestlers do, to which the apostle alludes, and bestir thyself
lustily ; for says he, verse 8, * Bodily exercise p'rofits little, but godliness
is profitable unto all things, and hath the promise of this life, and of
that which is to come.'^ The Babylonians are said to make three hun-
dred and sixty several commodities of the palm tree ; but what are
those hundred commodities to those thousands that attend holiness,
that attend the exercise of grace? Nothing makes a man rich in
spirituals, like the frequent and constant actings of grace. In Heb. iv.
2, 'The word did not profit them that heard it, because it was not
mixed with faith.' He doth not speak there of unbelievers, but of those
that had grace in the habit, but not in the exercise ; and therefore
the word did not turn to their accounts ; they heard, and were never
the better. And what was the ground of it 1 Why, it was because
they did not exercise faith upon the word. The words that fell from
the preacher's lips into their ears were a sweet potion, but they did
not work kindly, because there wanted the ingredients of faith. Faith
is one of those glorious ingredients, that must make every sermon, every
truth, work for their souls' advantage. Nothing will work for a be-
liever's good, for his gain, if his graces be asleep.
[6.] Sixthly, Because it is the end of all the dignity and glory that
God hath conferred upon his people; therefore they must exercise
and improve their grace. In 1 Pet. ii. 9, ' But ye are a chosen generation,
a royal priesthood, an holy nation, a peculiar people, that ye may shew
forth the praises of him who hath called you out of darkness into his
marvellous light.'
' Ye are a chosen generation.' That is, a picked people ; the dearly
beloved of his soul ; such as he first chose for his love, and then loves
for his choice.
* A royal priesthood, a holy nation, a peculiar people.' The Greek
is, * a people of purchase,' such as comprehendeth, as it were, all God's
gettings, his whole stock, that he makes any reckoning of, Xai sig <jri^i-
'That ye may shew forth,' or, as it is in the Greek, * that ye may preach
forth,' that ye may publicly declare the virtues of him that hath 'called
' ?ra^a<Tflt/, make a fair excuse.
- yvfjiVKcriix. -r^os oxiyov is not to be taken in a sense wherein little signifies nothing at
all, but as when it is set in comparison and opposition to some greater matter, as here in
opposition to •r^a; tolvto., for all things. Let the patient take such or such a potion that
in itself is good, yet, if it want such or such a particular ingredient, it works not ; it does
no good. It is so here.
132 THE UNSEARCHABLE [EPH. III. 8.
you out of darkness into his marvellous light ;' that ye may so hold
forth the virtues of him that hath conferred all this dignity and glory
upon you, as to excite others, to ' glorify your Father which is in heaven.'
You know the picture of a dear friend is not to be thrust in a corner,
but in some conspicuous place of the house. Why, our graces are tTie
very image of Christ, they are his picture ; and therefore to be held
forth to open view. These candles must not be put under a bushel, but
set up in a candlestick. Jewels are to wear, not to hide ; so are our
graces.^
It was a capital crime in Tiberius's days, to carry the image of Augustus
upon a ring or coin, into any sordid place ; and shall not Christians be
more mindful and careful, that their graces, which are Christ's image,
be no ways obscured, but that they be kept always sparkling and shining?
Christ's glory and thy comfort, Christian 1 lies much in the sparkling
of thy graces. Pearls are not to be thrust in mud walls, or hung in
s wines' snouts, but to be hung on the breasts.
[7.] Seventhly, Graxiious souls onust exercise their grace, because the
more grace is exercised and improved, with the more ease and delight
tvill all religious services he 'performed, Ps. xl. 7, 8; cxix. 97-112.
When grace is improved and exercised, gracious services are easily per-
formed. As the more natural strength is exercised and improved, with
the more ease and pleasure are all bodily services performed ; so the
more grace is acted and improved, with the more ease and delight all
Christian services are performed. Such souls find wages in their very
work, they find not only /or keeping, but also ' in keeping of his com-
mands there is great reward.' ' All the ways of the Lord are ways of
pleasantness to them,' and they find ' that all his paths drop marrow
and fatness,' Eom. vi. 22 ; Ps. xix. 11 ; Prov. iii. 17 ; Ps. Ixv. 11. Ah,
Christians ! as ever you would have the services of God to be easy and
delightful to your souls, look to the exercise and improvement of your
graces, and then your work will be a joy.
[8.] Eighthly, You must exercise and improve your gifts and graces,
because the more grace is improved, the more God will be honoured.
Kom. iv. 19-21, ' And being not weak in faith, he considered not his
own body, now dead, when he was about an hundred years old ; neither
the deadness of Sarah's womb : he staggered not at the promise of God
through unbelief, but was strong in faith, giving glory to God ; and
being fully persuaded, that what he had promised, he was able to
perform.'^
' He gave glory to God.' But how did he give glory to God ? Was
it a dead habit of faith that set the crown of honour upon the head of
Gud ? No ! It was the lively actings of his faith upon the promise and
the promiser, that gave glory to God. All the honour and glory that
God hath from believers in this life, is from the actings of their grace.
It was Abraham's acting of faith that was his high honouring of God.
Christians ! I would entreat this favour of you, that you would be often
in the meditation of this truth, viz. : That all the honour that God hath
^ God himself is wronged by the injury that is done to his image. The contempt is
d( ne to the king himself that is done to his image or coin, as Suetonius writes.
2 Abraham's faith made him rejoice and obey, Heb. xi. Faith is as the spring in the
watch, that moves the wheels. Not a grace stirs till faith sets it on work, Rom. iv. 3, &c.
EpH. III. 8.] RICHES OF CHRIST. 133
from believers in this life, is from the actings and exercise of their
graces. When thou goest to prayer, then think thus with thyself : Is
it so, that all the honour that God shall have from my soul in prayer,
will be from the actings of grace in prayer ? Oh then, what cause have
I to stir up myself to lay hold on God, and to blow up all those sparks
of grace that be in me !^ As a body without a soul, much wood without
lire, a bullet in a gun without powder, so are words in prayer without
the Spirit, without the exercise of the graces of the Spirit. Jonah
acted his faith when he was in the belly of hell ; and Daniel acted faith
when he was in the lions' den ; and the thief acted faith when be was
on the cross; and Jeremiah acted faith when he was in the dungeon ;
and Job acted faith when he was on the dunghill ; and David acted
faith when he was in his greatest distress ; and so did Moses in Exod.
xiv. And you know the issue of all was, much glory to God, and much
good to them. His heart will never be long a stranger to joy and peace,
who is much in the exercise and actings of grace.^
[9.] Ninthly, Because the more grace is improved, the more afflictions
and tribulations will be lessened and sweetened to us : 2 Cor. iv. 16, 17,
* Though our outward man decreases, yet our inward man is renewed day
by day,' or day and day. [55/<^%qc xat rj/xs^cf.]
When Peter Martyr was dying, he said, ' My body is weak, but my
mind is well, well for the present, and will be better for ever hereafter,'
This is the godly man's motto, * For afflictions there is glory, for light
afflictions a weight of glory, for momentary afflictions eternal glory.'
So in Heb. x. and xi. O friends ! if your graces were more exercised
and improved, afflictions would be more sweet.^ This would turn the
cross into a crown ; this would turn bitter into sweet, and long winter
■ nights into summer days. It would make every condition to be a para-
dise to you, &c.
[10.] Tenthly, If grace he not exercised and improved, the soul may
he easily surprised, conquered, and vanquished by a tempting devil
and an enticing world. When the sword is in the scabbard, the tra-
veller is easily surprised, and when the guard is asleep, the city is quickly
conquered. The strongest creature, the lion, and the wisest creature,
the serpent, if they be dormant, are as easily surprised as the weakest
worms. So the strongest and wisest saints, if their graces be asleep, if
they be only in the habit, and not in the exercise, they may be as easily
surprised and vanquished as the weakest Christians in all the world, as
you may see in David, Solomon, Samson, Peter. Every enemy insults
over him that hath lost the use of his weapons, &c.^
[11.] Eleventhly, We must improve our graces, because decays in
grace are very great losses to us. By decaying in grace, we come to
lose our strength, our best strength, our spiritual strength ; our strength
^ It is reported in the life of Luther, that when he prayed, it was Tanta reverentia ut
si Deo^ et tanta fiducia ut si amico, &c.
2 So did the publican ; he prayed much, though he spake little, oratio hrevis penetrat
caelum; the hottest springs send forth their waters by ebullitions. Augustine cries out
against them that did not profit by afflictions, Perdidistis utilitatem calamitatis— August.
de Civit. lib. ii. c. xxxiii,
» Saints should be like the seraphim, beset all over with eyes and lights, as Bassariau
said. The fearful hare, they say, sleepeth with her eyes open. Oh, how watchful, then,
should a Christian be !
134 THE UNSEARCHABLE [EPH. III. 8.
to do for God ; our strength to wait on God, and walk with God ; our
strength to bear for God ; our strength to suffer for God.^ By decaying
in grace, we come to lose that 'joy that is unspeakable and full of
glory/ and that comfort and ' peace that passes understanding,' and to
lose the sense of that ' favour that is better than life.' Now our faith
will be turned into fear, our dancing into mourning, our rejoicing into
sighing; and when, O Christian! thou beginnest to fall, and to decay,
who knows how far thou may est fall, how much thy graces may be im-
paired, and how long it may be before thy sun rise when once it is set ;
therefore you had need to exercise and improve your graces.
[12.] Twelfthly, and lastly. You are to improve your graces, because
souls truly gracious have a power to do good. I do not say that a man
in his natural estate — though Arminians do — hath power in himself
to do supernatural acts, as to believe in God, to love God, and the like,
&c., for I think a toad may as well spit cordials as a natural man do
supernatural actions, 1 Cor. ii. 14; Jer. xiii. 23; James i. 17; Eph. ii.
1-3. No ; I do not say that all the grace we have is not from God, nor
that man in his natural estate is not dead God-ward, and Christ- ward,
and holiness- ward, and heaven-ward. But this I say, that souls truly
gracious have a power to do good. It is sad to think how many pro-
fessors do excuse their negligence by pretending an inability to do good,
or by sitting down discouraged, as having in their hands no power at
all. What can we do, say they, if the Lord do not breathe upon us, as at
first conversion ? We can do nothing.^ I think in my very conscience,
that this is one reason of much of that slightness, neglect, and omission
of duties, that is among professors in these days, so that God may com-
plain, as he doth, Isa. Txiv. 7, ' There is no man that stirreth up himself
to take hold of me, they are as men asleep,' that sit still and do nothing.
But certainly they that are truly united to Christ, are not acted as dead
stocks, as if every time and moment of their acting God-wards and
holiness-ward they received new life from the Spirit of Christ, as at first
conversion they did. And I am confident, for want of the knowledge
and due consideration of this truth, many professors take such liberty "
to themselves, as to live in the neglect of many precious duties of godli-
ness, for which, first or last, they will pay dear. But remembering that
it is not a flood of words, but weighty arguments, that convince and per-
suade the souls and consciences of men, I shall give you four reasons to
demonstrate, that believers have a power to do good ; and the first is this.
First, because they have life ; and all life is a power to act by?
Natural life is a power to act by ; spiritual life is a power to act by ;
eternal life is a power to act by. The philosopher saith, ' That a fly is
more excellent than the heavens, because the fly hath life, which the
heavens have not,' &c.
Secondly, Else there is no just ground for Christ to charge the guilt
1 Spiritual losses are hardly recovered. A man may easily run down the hill, but he
cannot so easily get up. Philosophers say that the way from the habit to privation is
easier than the way from the privation to the habit ; as a man may soon put an instru-
ment out of tune, but not so soon put it in again.
2 When Charles Langius had excited Lipsius to the study of true wisdom, My mind
is to it, said Lipsius ; and then he falls to wishing. What, said Langius, art thou pur-
posing when thou shouldst be doing ? — Just. Lip. de Constan. lib. ii. cap. v.
3 Omnis vita est propter delectaiionem.
EpH. III. 8.] RICHES OF CHRIST. 135
of sins upon them ; as neglect of prayer, repentance, mortification ; nor
the guilt of carelessness and slothfulness, &c., which he doth. If they can
act no farther, nor no longer than the Holy Ghost acts them, as at their
first conversion, notwithstanding their union with Christ, and that
spiritual principle of life that at first they received from Christ,^
certainly if it be so, it will not stand with the unspotted justice of God
to charge the guilt of sins of omission upon believing souls, if they have
no power to act, but are as stocks and stones, &c., as some dream.
A third ground is this : if there be not some power in believers to do
good, then we should not have as much benefit by the second Adam
as we had by the first. The first Adam, if he had stood, would have
communicated a power to all his sons and daughters to have done good,
as being corrupted he doth communicate power to sin, as all his children
find by sad and woful experience ; and shall not Christ much more
communicate a power to us to do good in our measure ? Surely he doth,
though few mind it, and fewer improve it as they should.* If there be
not such a power in believers, how have they gained more by the second
Adam than they lost by the first ? and wherein lies the excellency of
the second above the first ?
Fourthly and lastly. All those exhortations are void, and of none
effect, if there be nx)t some power in souls truly gracious to do good ;
as all those exhortations to watchfulness, to stir up * the grace of God
that is in us,' and to * work out our own salvation with fear and trem-
bling,' and that also, 'give all dilligence to make your calling and
election sure.' To what purpose are all these precious exhortations, if
the regenerate man have no power at all to act anything that is good ?
Nay, then, believers under the covenant of grace should be in no better
a condition than unregenerate men that are under a covenant of works,
who see their duties discovered, but have no power to perform ; which
is contrary, as to other scriptures, so to that Ps. xl. 7-9, ' Then said I,
Lo I come : in the volume of thy book it is written of me, I delight to
do thy will, O my God \ yea, thy law is within my heart,' or, ' thy law
is in the midst of my bowels,' as the Hebrew reads it ; and to that of
Ezek* xxxvi. 25-27, &c. A soul truly gracious can sincerely say, ' Thy
law, O Lord, is in the midst of my bowels, and I delight to do thy will,
Lord.' I confess I cannot do as I should, nor I shall never do it as
1 would, till I come to heaven ; but this I can say in much uprightness,
that ' Thy law is in my heart, and I delight to do thy will, O Father.'
And so Paul, ' With my mind 1 serve the law of God, though with my
flesh the law of sin,' Rom. vii. 25.
And we have many promises concerning divine assistance, and if we
did but stir up the grace of God that is in us, we should find the assist-
ance of God, and the glorious breakings forth of his power and love,
according to his promise, and the work that he requires of us, Isa. xxvi. 12 ;
Ixiv. 5, &c. Though no believer doth what he should do, yet doubtless
every believer might do more than he doth do, in order to God's glory, and
his own and others' internal and eternal good, Isa. xli. 10 ; Heb. xiii.
5, 6, &c. Affection without endeavour is like Rachel, beautiful but
* Omission of diet breeds diseases, so dotli omission of duty, and makes work either for
repentance, hell, or the physician of souls.
^ Ipse unus erit tibi omnia, quia in ipso una bono, bona sunt omnia. — Augustine.
136 THE UNSEARCHABLE [EPH. III. 8.
barren. They are blessed that do what they can, though they cannot
but underdo.^
When Demosthenes was asked what was the first part of an orator,
what the second, what the third, he answered, Action; the same may I
say, if any should ask me what is the first, the second, the third part
of a Christian, I must answer, Jlc^io?i. Luther saith, 'He had rather
obey than work miracles.' * Obedience is better than sacrifice.'
But, sir, you will say, what is the meaning of that text, that is so
often in the mouths of professors, ' Without me you can do nothing' ?
John XV. 5.
I answer. All that that text holds forth is this, that if a man hath not
union with Christ, if he be not implanted into Christ, he can do no-
thing. ' Without me,' that is, separate from me, or apart from me, as
the words may be read, ' you can do nothing.'^ If you are not implanted
into me, if by the Spirit and faith you are not united unto me, you can
do nothing. The arm may do much ; it may offend an enemy, and it
may defend a man's life, by virtue of its union with the head ; but if
you separate the arm from the head, from the body, what can it do ?
Certainly the soul, by virtue of its union with Christ, may do much,
though such as are separated from Christ can do nothing, at least as
they should. Ah, Christians ! if you would but put out yourselves to
the utmost, you would find the Lord both ready and willing to assist
you, to meet with you, and to do for you above what you are able to
ask or think.^
Caesar, by continual employment, overcame two constant diseases,
the headache and the falling sickness. Oh the spiritual diseases that
the active Christian overcomes ! Among the Egyptians, idleness was a
capital crime. Among the Lucani,* he that lent money to an idle per-
son was to lose it. Among the Corinthians, the slothful were delivered
to the carnifex, saith Diphilus. Oh ! the deadly sins, the deadly temp-
tations, the deadly judgments, that idle and slothful Christians are given
up to. Therefore be active, be diligent, be abundant in the work of
the Lord. Idleness is the very source of sin. Standing pools gather
mud, and nourish and breed venomous creatures ; and so do the hearts
of idle and slothful Christians, &c.
2. Now the second thing that we are to do for the further opening
of this point is, to shew you
The special ends that the gifts and graces that God hath bestowed
upon believers should be exercised and improved to.
And they are these that follow :
[].] First, They are to be improved and exercised to the honour of
God, to the lifting up of God, and to the keeping up of his name and
glory in the world, I Cor. x. 81.
He that improves not his gifts and graces to this end, crosses the
grand end of God's bestowing such royal favours on him. Graces and
gifts are talents that God hath given you to trade with, and not to hide
in a napkin. Mat. xxv. The idle servant, in Christ's account, was an
^ Beati sunt qui prcecepta faciunt, etiamsi non perficiunt. — Augustine.
2 xu^); l/^ou is seorsim a me. Vide Beza, Cameron, and Piscator.
' Union with Christ is that wherein the strength, comfort, and happiness of the soul
does consist. •♦ As before, ' Lucaniani. ' — G.
EpH. III. 8.] RICHES OF CHRIST. 1 37
evil servant. The idle soul, in Christ's account, is an evil soul, and
accordingly Christ will deal with him.
Seneca calls sloth ' the nurse of beggary, the mother of misery ;'^ and
slothful Christians find it so. Christians, God hath given you grace,
that you should give him glory. His honour should be dearer to you
than your jewels, than your crowns, than your lives, ay, than your very
souls. Thou livest no longer than thou livest to his praise.
It is recorded of Epaminondas, the commander-in-chief of the The-
bans, that he did not glory in anything but this, ' That his father,
whom he dearly loved and honoured, was living when he won three
famous battles against the Lacedaemonians,'^ that were then held for
their valour to be invincible ; regarding more the honour and content
his father should receive of it, than his own. Shall a heathen thus
strive to honour his earthly father ? And shall not Christians strive
more to honour their heavenly Father with all the gifts and graces that
he hath conferred upon them.
But you will say, How should we honour the Lord ?
I answer,
(L) By a free and frequent acknowledgment that all your graces
flow from the Lord Jesus, the fountain of grace: John i. 16, ' Of his ful-
ness we all receive grace for grace.' James i. 17, ' Every good and perfect
gift comes down from above,' &c. Thou must say, O Christian, I have no-
thing but what I have received ; I have no light, no life, no love, no joy,
no peace, but from above, 1 Cor. iv. 7. The jewels that hang in my breasts,
and the chains of pearl that be about my neck, and the golden crown
that is upon my head, and all the sparkling diamonds in that crown,
are all from above, Ezek. xvi. 11-15, Ps. xlv. 8, seq. All those princely
ornaments by which I am made more beautiful and lovely than others,
and all those beds of spices and sweet flowers, by which I am made more
desirable and delectable, is from above. Say, I am nothing. I have
nothing of my own ; all I am, and all I have, is from on high. * We
have given thee of thine own,' says David, 1 Chron. xxix. 14. So do
thou say. Lord, the love with which I love thee, is thine own ; and the
faith by which I hang upon thee, is thine own ; and the fear by which
I fear before thee, is thine own ; and the joy which I rejoice before thee
with, is thine own ; and the patience with which I wait upon thee, is
thine own.^ And therefore say, as David did, upon the receipt of mercy,
' Blessed be thou. Lord God of Israel our Father, for ever and ever.
Thine, O Lord, is the greatness, and the power, and the glory, and the
victory, and the majesty ; for all that is in the heaven and in the earth
is thine : thine is the kingdom, O Lord, and thou art exalted as head
above all. Both riches and honour come of thee, and thou reignest
over all ; and in thine hand is power and might ; and in thine hand
it is to make great, and to give strength unto all. Now therefore, our
God, we thank thee, and praise thy glorious name.'
(2.) You must honour him, by acknowledging the dependency of
your graces upon the fountain of grace. And that your strength to
stand lies not so much in your graces, as in their dependency upon the
» Epist. 56 — G.
2 Plutarch, in his Morals {suh nomine ; Epaminondas. — G.].
^ Deus nihil coronal nisi dona sica. — Augustine.
138 THE UNSEARCHABLE [EpH. III. 8.
fountain of grace, as in their conjunction with the God of grace. A
man by his arm may do much, but it is mainly by reason of its union
and conjunction with the head. It is so between a Christian's graces
and Christ. The stream doth not more depend upon the fountain, nor
the branch upon the root, nor the moon upon the' sun, nor the child
upon the mother, nor the effect upon the cause, than our graces do
depend upon the fountain of grace, Ps. cxxxviii. 8, Philip, iv. 12, 13.
Now that our very graces do thus depend upon the fountain of grace,
and that our strength to stand lies not so much in our graces as in
Christ, is clear by this, that the graces of the saints may and do most
fail them when they have most need of them : Mark iv. 40, ' And he
said, Why are ye so fearful ? How is it that ye have no faith ?' When
the wind was high, their faith was low ; when the storm was great,
their faith was little ; so Luke viii. 25, * And he said unto them, Where
is your faith V Are you now to seek it, when you should use it ? Peter
denied Christ, when he had need by faith to have confessed Christ.
Moses's faith failed him, when it should have been most serviceable to
him, Num. xx. 12. And David's courage failed him, when it should
have been a buckler to him, 1 Sam. xxi. 13, 14. And the disciples'
love failed them, when it should have been most useful to them, John
xiv. 28. And Job's wisdom and patience failed him, when they should
have been greatest supporters to him. By all which it is most clear,
that not only ourselves, but also our very graces, must be supported by
the God of grace, the fountain of grace, or else they will be to seek
when we most need them.^ Though grace is a glorious creature, it
is but a creature, and therefore must be upheld by its Creator. Though
grace be a beautiful child, yet it is but a child, that must be upheld by
the Father's arms. This, Christians, you must remember, and give glory
to God.
(3.) You must honour him hy uncrowning your graces, to crown
the God of your graces. By taking the crown off from your own heads,
and putting it upon his, or by laying it down at his feet, as they did
theirs, in Be v. iv. 10, Acts iii. 11, 12, 16, and iv. 7-10. These scrip-
tures are wells of living waters ; they are bee-hives of living honey ; see
and taste.2 The Lord hath often uncrowned himself, to crown his
people's graces, as you may see in these following scriptures. Mat. ix. 22,
and XV. 28, Mark x. 52, Luke vii. 50. And why, then, should not his
people uncrown their graces to crown him % Cant. v. 10, seq. That which
others attribute to your graces, do you attribute to the God of grace.
You must say. Though our graces are precious, yet Christ is more pre-
cious ; though they are sweet, yet Christ is most sweet ; though they
are lovely, yet Christ is altogether lovely. Your graces are but Christ's
picture, Christ's image ; and therefore do not you worship his image,
and in the mean while neglect his person. Make much of his picture,
but make more of himself Let his picture have your eye, but let him-
self have your heart, John i. 39, seq. Your graces are but Christ's
^ Though our graces be our best jewels, yet they are imperfect ; and as the moon
shines by a borrowed light, so do our graces. If it were not for the Sun of righteousness
all oiir graces would give no light.
^ Certum est no s facer e quodfacimus, sed illefacit, ut faciamus, saith Augustine. True
it is that we do what we do, but it is as true that Christ makes us to do what we do.
EpH. III. 8. J RICHES OF CHRIST. 189
hands, by which he works ; be you therefore careful that you do not
more mind the workman's hands than the workman himself. Your
graces are but Christ's servants, therefore do not smile upon the ser-
vant, and look asquint upon the Master. Your graces are but Christ's
favourites ; therefore do not so stare upon them, and be taken with
them, as to forget the Prince on whom they wait, &c. All I drive at
is this, that not your graces but Christ, may be all in all unto you, &c.
[2.] The second end to which you must improve your gifts and graces,
is to the good of others : Ps. Ixvi. 16, * Come and hear, all ye that fear
God,sand I will declare what he hath done for my soul ;' Ps. xxxiv. 8,
* Oh taste and see that the Lord is good : blessed is the man that trust-
eth in him ;' Isa ii. 3 ; Acts v. 26-29. Bonum est communicativum.
God hath given you gifts and grace, to that very end, that you should
improve them for others' good. It is the very nature of grace to be
diffusive and communicative. Grace cannot be long concealed. The
better anything is, the more communicative it will be. Grace is as fire
in the bones, as new wine in the bottles ; you cannot hide it, you must
give vent to it : Acts iv. 28, ' We cannot but speak the things that we
have heard and seen ;' as Croesus his dumb son did for his father.^ Can
the fire cease to turn all combustible matter into fire ? can the candle,
once thoroughly lighted, cease to spend itself for the enlightening of
others ? Then may the precious sons of Zion cease to give light to others,
by their examples, counsels, and communicating their experiences. No
way to honour God, no way to win souls, nor no way to increase your
own gifts and graces, than to exercise them for the good of others.
Grace is not like to worldly vanities, that diminish by distribution ; nor
like candles which keep the same light, though a thousand are lighted
by them. Grace is like the widow's oil, which multiplied by pouring
out, 2 Kings iv ; and like those talents which doubled by employment.
Mat. XXV.
It was a good saying of one, ' For insensible riches those who pay
their money do diminish their substance, and they who receive are
made richer,^ but these not so, but both he who numbereth doth much
increase his substance, and doth add much to the riches of the receiver.
Again, by how much more we pour out of these flowing spiritual
things, by so much those spreading in abundance are greater to us ; for
in this case it doth not happen as in money, for there they who tell out
to their neighbour diminish their own substance, and by how much
the more he spendeth, by so much the less money he possesseth ; but
in spirituals it is quite otherwise.'
No way to advance the kingdom of Christ in the world like this, of
improving your gifts and graces to the advantage and profit of others ;
no love nor pity to the precious souls of men like this; no way to abound
in grace, to be rich in grace like this ; nor no way to be high in heaven
like this.* Art thou, O Christian, bound to do good to others, by com-
municating earthly things ? And art thou not much more bound to do
^ As before. See Index under Croesus.— G.
2 Chrysost. Horn. Gen. xv. ^ Chrysost. [Horn, in Gen. viii — G.]
* Rom. i. 11, 12 ; 2 Cor. ix. 6. Suetonius tells of Augustus, that in reading all sorts
of good authors, he skilfully picked out the prime precepts and patterns of valour and
virtue, and sent the same to such of his servants and under-officers for tokens, as he
thought they might do most good unto. [Historise Csesarum : Augustus. — G.]
140 THE UNSEARCHABLE [EPH. III. 8.
them good by communicating of spiritual things ? Surely thou art.
Why are Christians so often in Scripture compared to trees, but because
of their fruitfulness and usefulness to others ? And why are they called
' stewards of the manifold gifts of God/ but to note to us, that their gifts
are not to be enclosed, but employed for the good of others ? And
why hath Christ put a box of precious ointment into every Christian's
hand, but that it should be opened for the benefit of others ? Certainly,
he that is good is bound to do good ; for gifts and graces are given, not
only to make us good, and keep us good, but also to make us, yea, to
provoke us to do good. Lilmod lelammed, ' We therefore learn that
we may teach,' is a proverb among the rabbins. * And I do therefore
lay in, and lay up,' saith the heathen, * that I may draw forth again, and
lay out for the good of many.' I think they are no good Cliristians
that shall scorn to learn this good lesson, though of a heathen. And
oh that all that write themselves Christians, were so good as to imitate
the good that shined in many heathens ! To me it is very sad, that
Christians that live and act below the very heathens, should be offended
to hear now and then of those excellencies that sparkled in the very
heathens. I think that is a very evil spirit, that cannot endure to hear
of those excellencies in others that he wants himself. Certainly he is
a brave Christian, and hath much of Christ within, that accounts no-
thing his own that he doth not communicate to others. The bee doth
store her hive out of all sorts of flowers for the common benefit, and
why then in this should not every Christian be like a bee ?
Synesius speaks of some, who having a treasure of rare abilities in
them, would as soon part with their hearts as their corruptions. I think
they are rather monsters than real Christians, that are of such a spirit.
[3.] The third and last thing to which you are to improve your gifts
and graces is, to the benefit and profit of your own souls. Not to im-
prove them to your own internal and eternal good, is with a high hand
to cross the main end of God's conferring them upon you. Ah, Chris-
tians ! you must improve them to the strengthening of you against
temptations, to the supporting of you under afflictions, to the keeping
under of strong corruptions, to the sweetening of all mutations, and to
the preparing and fitting of you for the days of your dissolution.^
' I shall content myself with giving you this hint, because I have be-
fore spoken more fully to this head.
And thus we have done with the doctrinal part.
We shall come now to make some use and application of this point
to ourselves.
If this be so, that it is the duty of Christians to improve and exercise
the gifts and graces that the Lord hath given them.
Then, in the ^rs^ place, this looks very sourly and wishly upon all
lazy, idle, negligent Christians, that do not stir up themselves to lay
hold on God, that do not stir up the grace of the Lord in them. It is
sad to consider how many Christians can stir up themselves to lay hold
on all opportunities to make themselves great and rich in the world, and
yet suffer their golden gifts and graces even to grow rusty for want of
* The good of the soul is specially to be minded : (1.) because it is the most notable
part of man ; (2.) because the image of God is most fairly stamped upon it ; (3.) because
it is first converted ; (4.) because it shall be first glorified.
EpH. III. 8.] RICHES OF CHRIST. 141
exercise.^ It is sad to see how busy many men are to exercise and im-
jDrove a talent of riches, who yet bind up their talents of gifts and grace
in a napkin. By these God loses much honour and praise, and them-
selves lose much comfort and content, and others lose much profit and
benefit, and the gospel loses much credit and glory.
But the main use that I shall make of this point, shall be to exhort
and stir you all up, to make a blessed improvement of your graces.
And indeed it is a point of most singular use to us all our days, a
truth that is ever}^ day of very great concernment to our souls.
Now there are seven considerations that I shall propound by way of
motive, to stir up your souls to make a blessed improvement of the
grace and gifts you have received.
[1.] And the first is this : seriously consider, that the exercise and
improvement of grace in your souls, will be more and more the death
and ruin of sin in your souls.
Take it from experience ; there is not a choicer way than this for a
man to bring under the power of his sin, than to keep up the exercise
of his grace. Sin and grace are like two buckets at a well, when one is
up the other is down ; they are like the two laurels at Rome, when one
flourishes the other withers. Certainly, the readiest and the surest way
to bring under the power of sin, is to be much in the exercise of grace :
Rom. viii. 10, ' And if Christ be in you, the body is dead because of
sin : but the spirit is life because of righteousness.' The life and
activity of Christ and grace in the soul, is the death and destruction of
sin in the soul. The more grace acts in the soul, the more sin withers
and dies in the soul. The stronger the house of David grew, 2 Sam. iii.,
the weaker the house of Saul grew. As the house of David grew every
day stronger and stronger, so the house of Saul every day grew weaker
and weaker. So the activity of the new man is the death of the old
man. When Christ began to bestir himself in the temple, the money-
changers quickly fled out. Mat. xxi. 12-14. So when grace is active
and stirring in the soul, corruption quickly flies. A man may find out
many ways to hide his sin, but he will never find out any way to subdue
his sin, but by the exercise of grace. Of all Christians, none so morti-
fied as those in whom grace is most exercised. Sin is a viper that must
be killed, or it will kill you for ever ; and there is no way to kill it but
by the exercise of grace.
[2.] Secondly, Consider this by way of motive to provoke you to
exercise and improve your graces. The exercise and improvement of
your graces will provoke others to bless and admire the God of grace.
' Let your light so shine before men, that they may see your good works,
and glorify your Father which is in heaven,'^ Mat. v. 16, — the light of
your conversation, and the light of your graces. Oh how many thou-
1 Cupid complained he could never fasten upon the muses, because he could never find
them idle. No Christians so free from Satan's assaults as active Christians are, nor none
so tempted as idle Christians. The Jewish Kabbins report, that the same night that
Israel departed out of Egypt towards Canaan, all the idols and idolatrous temples in
Egypt, by lightning and earthquakes, were broken down. So when grace and holiness
is set up in the heart, all the idols of Satan, which are men's lusts, are thrown down.
2 The exercise of virtue will draw love from a man's very enemies. Tilligny, for his
rare virtues, was reserved from death by his greatest enemies at the massacre of Paris ;
as you may see in the French history in the Life of Charles the Ninth.
142 THE UNSEAKCHABLE [EpH. III. 8.
sand souls be there now triumphing in heaven, whose gifts and graces
shined gloriously when they were on earth. And ah ! how many thou-
sands are there now on earth, that bless and admire the Lord for the
shine of their graces who are now in heaven ; that bless the Lord for
the faith of Abraham, and the zeal of David, and the meekness of
Moses, and the patience of Job, and the courage of Joshua, &c. Ah,
Christians ! as you would stir up others to exalt the God of grace, look
to the exercise and improvement of your graces. When poor servants
shall live in a family, and see the faith of a master, and the love of a
master, and the wisdom of a master, and the patience of a master, and
the humility of a master, &c., shining like so many stars of heaven, oh
how doth it draw forth their hearts to bless the Lord, that ever they
came into such a family ! It is not a profession of religion, but the
exercise and improvement of grace, that contributes so much to the
lifting up the glory of the Lord, and to the greatening of his praise in
the world. Many saints have had their hearts warmed and heated by
sitting by other saints' fires, by eyeing and dwelling upon other saints
graces. Ah ! when men's graces shine as Moses his face did, when their
lives, as one speaketh of Joseph's life, is a very heaven, sparkling with
variety of virtues, as with so many bright stars ; ah ! how are others
stirred up to glorify God, and to cry out. These are Christians indeed !
These are an honour to their God, a crown to their Christ, and a credit
to their gospel. Oh ! if they were all such, we would be Christians too.
It is a very great stumbling-block to many poor sinners, to see men
that make a very great and large profession of Christ, never to exercise
and shew forth the virtues of Christ. They profess they know him, and
yet by the non-exercise of his virtues they deny him.^
It was one of Machiavel's principles, that the appearance of virtue was
only to be sought, because the use of it, saith he, is a trouble, but the
credit of it a help. I am afraid that this cursed soul-darnning principle
is the best flower that grows in many men's gardens in these days.
Though there is no virtue but is as a bright stone in a dark night, it
shines and shews its clearness and beauty ; it is as pure gold, the
brighter for passing through the fire ; yet how do most covet rather the
name of virtue, than to be really virtuous ! Such, I believe, shall have
the hottest and the lowest place in hell.^ Well, Christians, remember
this, it is not a show of grace, but the exercise of grace, that will pro-
voke others to glorify the fountain of grace. That is a very remarkable
scripture, 1 Thes. i. 2, 3, 8, compared, ' We give thanks to God always
for you, making mention of you in our prayers ; remembering without
ceasing your work of faith, and labour of love, and patience of hope in
our Lord Jesus Christ, in the sight of God, and our Father. For from
you sounded out the word of the Lord, not only in Macedonia and
Achaia, but also in every place your faith to God-ward is spread abroad.'
In this eighth verse you have an elegant metaphor, which signifies,
that their faith was so lively, that with its sound, as it were, it stirred
up other nations. The Greek word is to sound as with the sound of a
* Those in whom virtue is extinguished are like unto painted and printed papers, which
ignorant men honour and worship instead of Christ. — Raleigh.
2 Hypocritis nihil est crudelius, impatientius et vindicta cupidius, there is not a more
cruel creature, more impatient and vindictive, than an hypocrite, saith Luther, who had
the experience of it ; therefore trust not to the Machiavels of the times.
EpH. III. 8.] RICHES OF CHRIST. 143
trumpet, to make to sound afar off. Says the apostle, your graces made a
noise like a trumpet ; they stirred up others to be gracious and active,
as the trumpet stirs up men to war. So in 2 Peter i. 3, 4, * We are
bound to give thanks to God always for you, brethren, as it is meet, be-
cause that your faith groweth exceedingly, and the charity of every one
of you all towards each other abound eth. So that we ourselves glory
in you the churches of God, for your patience and faith, in all your per-
secutions and tribulations that you endure.' Hoc enim angelicum,
this is the character of the angelical nature, to rejoice in the graces and
gracious actings of others. He that acts otherwise holds forth the
image of the devil, and declares himself a native of hell.^
[3.] Thirdly, Consider that the exercise and improvement of grace,
may he a special means to stir up the exercise of grace in others.^
Your improvement of grace may be a special means to stir up others
to improve their graces also. 1 Thes. i, 7, ' So that we were ensamples
to all that believe in Macedonia and Achaia.' Or as the Greek is, ' you
were types, moulds,' ru-7:ovg, patterns of piety to them that were in
Christ long before you. So in 2 Cor. ix. 2, ' For I know the forwardness
of your mind, for which I boast of you to them of Macedonia, that Achaia
was ready a year ago, and your zeal hath provoked very many.' I knew
you were forward, and this I boasted of ; I made it my glory to tell how
grace shined in your souls. ' And,' saith he, ' your zeal hath provoked
many.' When they saw how warm and lively, and active, how open-
handed and open-hearted you were to the poor saints, their hearts were
stirred up to acts of charity also. Stories speak of some that could not
sleep when they thought of the trophies of other worthies that went
before them. The highest examples are very quickening and pro-
voking.^
That this may stick upon your souls, I beseech you bed and board,
rise and walk with this one consideration, viz., that all the good you
provoke others to by counsel or example, shall be put down to your
account. It shall certainly turn to your internal and eternal advantage.
In the great day, Christ will make honourable mention of all the good
that thou hast stirred and provoked others to, and will reward thee
for it before angels and men. The faith, the love, the hope, the charity,
the patience, &c., that thou hast provoked others to, shall be put down
to thy account, as if thou hadst been the only actor of them, &c. As
all the sins that men provoke or stir up others to by their counsel or
example, shall be put down to their accounts, as you may see in David.
David did but send a letter concerning the death of Uriah, and yet the
charge cometh, ' Thou hast slain Uriah with the sword,' 2 Sam. xii. 9.
As whatsoever is done by letter, counsel, or example, to provoke others
to sin, shall certainly be charged upon men's accounts at last, so what-
' Pliny tells of some in the remote parts of India, that they have no mouths. We have
many siich monsters among us, that have no mouths to bless God for the good that shines
in others. [The Psylli, as before. — G.]
2 The complaint is ancient in Seneca, that commonly men live not ad rationem, but
ad similiiudinem. — Seneca, de vita heati, cap. 1.
3 Prcecepta docent, exempla movent, precepts may instruct, but examples do persuade.
[A reminiscence of St Leo, ' Validiora sunt exempla, quam verba' {Ve Jejun) ; or Bernard,
' Validior operis quam oris vox — vox oris sonat, vox operis tonat.' (Serm. on Canticles,
as before, 5. — G.]
144 THE UNSEARCHABLE [EPH. III. 8.
soever good thou dost stir up others to, that shall be set upon thy score,
and shall turn to thy eternal account in the day of Christ. Oh ! who
would not then labour with all their might, even day and night, to stir up
the grace of the Lord in themselves and others, seeing it shall turn to
such a glorious account in that day wherein Christ shall say to his
Father, ' Lo, here am I, and the children that thou hast given me,' &c.^
[4.] Fourthly, consider this, the exercise and imj^rovement of gruce,
contributes very much both to the stopping the mouths of your enemies,
and to the rendering of you lovely in the very eyes of your enemies.
Oh ! there is nothing in all the world that contributes so much to the
stopping of the mouths of your enemies, and to the rendering of your
souls lovely in the eyes of your enemies, as the exercise and improve-
ment of your graces. As you may see in David, David improved his
grace to a glorious height, and says Saul, ' Thou art more righteous
than T,' 1 Sam. xxiv. 17. John improved his grace to a glorious height,
and was much in the exercise of it, and what follows ? why, * Herod
feared and reverenced him, knowing that he was a just and a holy man,'
Mark vi. 20. Oh ! how did the wisdom, faith, and holiness of Joseph,
Daniel, and the three children silence their most enraged adversaries !
yea, what a deal of honour did the exercise of their graces cause those
heathen princes to put upon them?^ 1 Peter ii. 15, ' For so is the will
of God, that by well-doing ye 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, that must work so
great a wonder as to stop the mouths of wicked men.
The Greek word that is here translated well-doing, uyadmoiovvrag is
a participle of the present tense, and notes the continual custom of
well-doing. And indeed, nothing but a continual course of well-doing
will be able to stop the mouths of wicked persons. It is not a fit of
holiness, but a course, that can produce so great a miracle as to stop the
mouths of wicked men : ' That ye might stop the mouths of ungodly
men.'
The Greek is, 'that ye may muzzle,' or, 'halter up,' (pifiovv, from
(pifMou. 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 that will make even wicked men to say. These
are Christians indeed ! these are they that have not only a name to
live, but are alive ; that have not only a form of godliness, but the
power. A Christian's exercise of faith in times of wants, and of patience
in times of affliction, and of courage in times of temptation, and of con-
ten tation^ in times of opposition, &c., doth 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 religion, was so terrified by beholding
the wisdom, courage, faith, and constancy of the said martyr, that he
' They shall shine as so many suns in heaven, who are much in stirring and provoking
of others to the exercise of grace and holiness, Dan. xii. 3, vi. 1, 2.
2 So what a deal of respect and honour 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, &c. ^ q^^ « contestation ' ? — Ed.
EpH. Ill 8.] BICHES OF CHRIST. 145
swore at his going away, * that he would never be any more present at
such a sight/ ^
[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 favour and mercy ; and
it answers to the Greek word %a^/g, that signifies favour and mercy ;
and some derive the Greek word from a word that signifies joy,^ because
grace begets the greatest joy and sweetness in the spirits of men that
possibly can be.^
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, &c. It
is cherished and maintained by that sweet word, that is sweeter than
the honey or the honey-comb, and by sweet union and communion with
the Father and the Son.* It is exercised about the sweetest objects,
viz., God, Christ, promises, and future glory. It sweetens all your ser-
vices and duties. Your best performances are but stinking sacrifices, if
they are not attended with the exercise of grace. Grace is that heavenly
salt that makes all our services savoury 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 physic to cure all diseases, and a plaster to heal all
wounds, and a cordial to strengthen the soul under all faintings, &c.
Grace is thy eye to see for Christ, thy ear to hear for Christ, thy head
to contrive for Christ, thy tongue to speak for Christ, thy hand to do for
Christ, and thy feet to walk with Christ. Grace makes men of the fro-
wardest, sourest, crabbedest natures, to be of a sweet, lovely, amiable,
pleasing temper, Isa. xi. 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, &c.^
[6.] Sixthly, By way of motive, consider this, that wicked men do
exercise and improve to the uttermost, all those principles of wicked-
ness that he in them, against the ways of God, the honour 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, &c. ; and shall not saints improve
their graces to the honour 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 Pro v. iv. 16, * They sleep not unless they have done mis-
chief, and their sleep is taken away, unless they cause some to fall.'
» Epit. Hist. Gal. 82.
^ Cf. Sibbes, note e, vol. iii. p. 529, on z'^S'^ ^^^ Z"-i(^'^' — Cr*
3 Grace is a panoply against all troubles, and a paradise of all pleasures.
* Cant. iv. 10, 14, 16, vi. 2 ; Isa. Iv. 1, 2 ; Ps. cxix. 103 ; 1 John i. 3, 4.
^ Latimer told the clergy and the bishops, that if they would not learn diligence and
vigilance of the prophets and apostles, they should learn it of the devil, who goes up and
down his diocese.
VOL. III. K
146 THE UNSEARCHABLE [EPH. III. 8.
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,' Isa.
Ivii. 20, 21.^ So in 2 Pet. ii. 14, ' Having eyes full of adultery, that can-
not cease from sin, beguiling unstable souls/ An heart they have, exer-
cised with covetous practices ; cursed children,' they break all promises
and covenants with God and man, as Samson did the new ropes. So
in Prov. xix. 19, 'A man of great wrath shall suffer punishment, for if
thou deliver him, yet thou must do it again.' The Hebrew word
tosiph signifies to add. Saith he. Thou must add deliverance to deliver-
ance, for he will still be a-adding sin to sin. So the Kadix, jasaph, is
used, Deut. xxix. 19, and in several other scriptures. Such sinners make
God a god of clouts, one that will not do as he saith. Ahab, after he
was threatened with utter rooting out, begat fifty sons, as it were to
cross God, and to try it out with him. Let God thunder in his judg-
ments, yet he will add sin to sin, he will proceed from evil to evil, till
he comes to the very top of evil, viz., to be hardened in sin, and to scoff
at holiness, &c., Jer. ix. 3.
The old Italians were wont, in time of thunder, to shoot off their
greatest ordnance, and to ring their greatest bells, to drown the noise
of the heavens. So let God thunder from heaven, yet wicked men will
so improve their wicked principles, that their consciences may not hear
the noise of the thunder-claps of divine displeasure.'^ The covetous man
will improve his earthly principles, and.the ambitious man his ambitious
principles, and the voluptuous man his voluptuous principles, and the
unchaste man his unclean principles, and the erroneous man his errone-
ous principles, and the blasphemous man his blasphemous principles, &c.
Ah sirs ! shall wicked men thus improve their wicked principles to the
uttermost against God, Christ, and religion, and against the prosperity,
peace, joy, and happiness of the saints ? And shall not saints improve
their graces to the uttermost for the honour of the Lord, the advance-
ment 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, labour 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 be, the more that man will
do for God ; and the more any man doth for God, the more at last shall
he receive from God ; 1 Cor. xv. 58, ' Therefore, my beloved brethren, be
ye stedfast, unmoveable, always abounding in the work of the Lord,
forasmuch as you know that your labour is not in vain in the Lord.'
So Gal. vi. 7, seq., ' He that sows sparingly shall reap sparingly ; but he
that sows liberally shall reap liberally.'^ The more any man hath im-
• The Hebrew word y'wJ'l, rashang, signifies properly ^ovn^is, a laborious sinner, a prac-
titioner in sin. The verb rashang signifies to make a stir, to be exceeding busy, unquiet,
or troublesome, &c.
2 Witness Ahab, Haman, Jehu, Jeroboam, the fool in the Gospel, and those in Mat.
xxiii. 14-16.
3 Darius, before he came to the kingdom, received a garment for a gift of one Syloson,
and when he became king, he rewarded him with the command of bis country, Samos,
&c. [As before. See Index, sub nomine. — G.]
EpH. III. 8.] RICHES OF CHRIST. 147
proved 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. v. 11, 12, ' Blessed are ye
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,' &c. Why so ? ' For
great is your reward in heaven.' God is a liberal paymaster, and no
small things 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.
Ps. xvi. 3, 4, ' My goodness extendeth not to thee, but to the saints that
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 ii. 25. Now saith Christ, ' My goodness reaches not to
thee,' O Father ! ' but to the saints, and to the excellent, in whom is all
my delight.' And doubtless, they that 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
no. Christ may do with his own as he pleases.^
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 that hath such enjoyments of God, as that man hath that
most improves his graces. It is not he that knows most, nor him that
hears most, nor yet he that talks most, but he that exercises grace most,
that hath most communion with God, that hath the clearest visions of
God, that hath the sweetest discoveries and manifestations of God.
Now certainly if they that improve their graces most, have most of God
here, then without controversy, they shall have most of God hereafter.
Doubtless 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 tor-
mented, then certainly they that are most gracious shall be most exalted
in the day of Christ. But 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 ye shall receive the greater damnation,' Mat.
xxiii. 14, Luke xii 47, 48. The darkest, the lowest, the hottest place
in hell is provided for you ; therefore it roundly follows, that those that
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 hath bestowed upon them.
I shall now come to the resolution of a weighty question, and so con-
clude this point, which I have been the longer upon, by reason of its
very great usefulness in these days, wherein men strive to exercise any-
thing, yea, everything, but grace and holiness, &c.
Now this question is this,
Quest. When may a soul be said to be excellent in grace, or to have
highly imjproved grace ?
Now to this question I shall give these following answers :
1 The father delights in all his children, yet sometimes he delights more in one than
in another, &c.
14?8 THE UNSEARCHABLE [EPH. III. 8.
[IJ First, A soul that is high and' excellent in grace, that hath
improved his graces to a considerable height, will keep hwmble and
unspotted under great outward enjoyr)ients. 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,
&c., Dan. vi. 3-7. Daniel keeps humble and holy when he is lifted
high, yea, made the second man in the kingdom. Malice itself could
not find anything against him, but ' in the matter of his God.'^ 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 blood 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, &c.. Rev. iii. 4.
[2.] ISecondly, They that have highly improved their graces, will
comply luith those commands of Ood that cross nature, that are con-
trary to nature. And Tioubtless that man hath improved his graces to
a very high rate, whose heart complies with those commands of God
that are cross and contrary to nature ; as for a man to love them that
loathe him, to bless them that curse him, to pray for them that perse-
cute him, &c.. Mat. v. 44. It is nothing to love them that love us, and
to speak well of them that speak well of us ; and to do well, and carry
it well towards them, that carry it well towards us. Oh, but for a man
to love those that hate him, to be courteous to them that are currish to
him, to be sweet to them that are bitter to him, &c., this strongly
demonstrates a high improvement of grace.^ Certainly that man is
very, very good, who hath learned that holy lesson of * overcoming evil
with good,' Rom. xii. 21. Such a one was Stephen, Acts vii. 55, xx. 9.
He was a man full of the Holy Ghost, that is, of the gifts and graces of
the Holy Ghost ; he was much in the exercise of grace, he can pray and
sigh for them, yea, even weep tears of blood for them, who rejoiced to
shed his blood. So did Christ weep over Jerusalem, so did Titus, so
did Marcellus over Syracuse, so did Scipio over Carthage ; but they
shed tears for them, whose blood they were to shed, but Christ shed
tears for them who were to shed his blood. So Abraham * being strong
in faith gave glory to God,' Rom. iv. 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 rela-
tions, 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 one, saith one.^ Well, sirs, remember this, it is a dangerous
thing to neglect one of his commands, though it be never so cross to
flesh and blood, who by another is able to command you into nothing
or into hell. ' Let Luther hate me, and in his wrath call me a thousand
times devil, yet I will love him, and acknowledge him to be a most
precious servant of God,' saith Calvin.*
^ Many are seemingly good till they come to be great, and then they prove stark
naught, like the monk in the fable. [See Index under * monkj' — G.]
^ They use to say, If any man would have Mr Foxe do him a good turn, let him do
liim an injury, &c. [The Martyrologist, as before. — G.]
* Lactant. de falsa sapient, lib. iii. cap, 27.
* One of the precious m:morabilia of Calvin's Letters, and of every Life of him. — G.
EpH. III. 8.] KICHES OF CHRIST. J 49
[3.] Thirdly, Consider this, such souls will follow the Lord fully,
that have made an improvement of their graces. Oh, this was the
glorious commendations of Caleb and Joshua in Numb. xiv. 24, that
* they followed the Lord fully,' in the face of all difficulties and dis-
couragements. ' 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, &c. Such have little if anything of Christ within,
who follow him by halves or haltingly.
I remember Cyprian brings in the devil triumphing over Christ thus :
' A.S for my followers, I never died for them as Christ did for his ; I
never promised them so great reward as Christ hath done to his, and
yet I have more followers than he, and they do more for me than his
do for him.' Oh, where is that spirit in these days that was upon those
worthies ? Ps. xliv. 7, * All this is come upon us, yet have we not for-
gotten thee, neither have we dealt falsely in thy covenant ; our heart is
not turned back, neither have our steps declined from thy way,
though thou hast sore broken us in the place of dragons, and covered
us with the shadow of death.'
[4.] Fourthly, Such souls that have improved their graces to a con-
siderable height, will Uess 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 the scriptures in the margin
together.2 When the Lord had stripped Job of all, and had set him
naked upon the dunghill, why then says Job, ' The Lord gives, and the
Lord taketh 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
xiv. 8, ' Shew us the Father, and it sufficeth us.' The sight of the
Father, without honours, 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, &c.^
[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.* 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,
take me a man that hath improved his grace, and the worser the times
' Veni, vidi, vici, I came, I saw, I overcame, said that emperor. [Julius Caesar — G.]
2 Job i. 21 ; Lev. x. 3 ; 2 Sam. xv. 25, 26 ; Isa. Ixiii. 14, 15.
^ Ghristus est mihi pro omnibus, says a Christian ; as he said, Plato est mihi pro omni-
bus.
* Though the fishes live in the salt sea, yet they are fresh. So though souls eminently
racious live among the wicked, yet they retain their spiritualness, freshness, and life.
150 THE UNSEARCHABLE [EPH. III. 8.
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. Verily, 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, 8uch turn their ^principles into practice. They turn
their speculations into power, their notions into spirit, their glorious
inside into a golden outside, Ps. xlv. 13.
[7.] Seventhly, Such as have made a considerable improvement of
their gifts and graces, have hearts a^ large as their heads ; whereas
most men's heads have outgrown their hearts, &c.
[8.] Eighthly, Such are always most busied about the highest things,
viz., God, Christ, heaven, kc, Philip, iii.; 2 Tim. iv. 8; 2 Cor. iv. 18;
Rom. viii. 18.
[9.] Ninthly, Such are always a-doing or receiving good. As Christ
went up and down doing good. Mat. iv. 23 ; chap. ix. 35 ; Mark vi. 6.
[] 0.] Tenthly and lastly. Such will mourn for wicked mens sins as
well a^ their own. Oh the tears, the sighs, the groans, that others' sins
fetch from these men's hearts 1 Pambus, in the ecclesiastical history,
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. ix. 1, 2; 2 Pet. ii. 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 hath 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 hath been said with my prayers, that it may help
on your internal and eternal welfare.
* The unsearchable riches of Christ.' — Eph. iii. 8.
Now, the next observation that we shall begin with is this:
That the Lord Jesus Chi^t is very rich.
And the second will be this :
That the great business and work of the ministry is to hold forth to
the people the riches of Christ.
We shall begin with the first point at this time, namely, that the Lord
Jesus Christ is very rich.
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 shew you the excellency of the riches of Christ, above all
other riches in the world.
IV. And then the use of the point.
I. For the first, that the Lord Jesus Christ is very rich.
[1.] First, Express scripture speaks out this truth. He is rich in
> Socrates : H. E. iv. 28.— G.
EpH. III. 8.] RICHES OF CHRIST. 151
goodness: Rom. ii. 4, 'Or despisest thou the riches of his goodness,' his
' native goodness,' &c., that is ready to be employed for thy internal and
eternal good, &c.
Again, He is rich in wisdom and knowledge: Col. ii. 3, *In whom,'
speaking of Christ, ' are hid all the treasures of wisdom and knowledge.'
Christ was content that his riches should be hid from the world ; there-
fore do not thou be angry that thine is no more known to the world.
What is thy one mite to Christ's many millions 1 &c.^
Again, He is rich in grace: Eph. i. 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. i. 18, ' That ye may know what is
the hope of his calling, and what is the riches of the glory of his inheri-
tance in the saints.' So in chap. iii. 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, iv. 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 bowels of the earth for something to shadow 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.^
[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 he very rich.
(1.) First, You may judge of his riches, hy the dowry and portion
that his Father hath given him. In Ps. ii. 7, ' Thou art my Son, this
day have I begotten thee ; ask of me, and I will give thee the heathen
for thine inheritance, and the uttermost parts of the earth for thy pos-
session.' He is the heir of all things ; all things above and below, in
heaven and earth, are his. Heb. i. 2, * God hath in these last days
spoken to us by his Son, whom he hath 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 Ben-
jamin a portion five times as good as what he gave the residue. 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 great-
est portion of all he hath given into the hands of Christ, whom he hath
made the heir of all things : Rev. xi. 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 for ever and ever.' So in chap. xix. 11, 12, 'And I saw
heaven opened, and behold a white horse, and he that sat upon him was
called faithful and true, and in righteousness he doth judge and make
war. His eyes were as a flame of fire, and on his head were many
crowns.' Mark that ! What are princes' single crowns, and the pope's
* As man is an epitome of the whole world, so is Christ of all wisdom and knowledge
&c.
2 Nee Christus nee caelum patitur hyperholem, neither Christ nor heaven can be hyper-
bolised. [^Augmtine. — G."]
1 52 THE UNSEARCHABLE [EPH. III. 8
triple crown, to Christ's many crowns ? Certainly he must be very rich,
that hath so many kingdoms and crowns. Wait but a while, and you
shall see these scriptures made good, &c.
(2.) Secondly, You may judge of his riches, hy 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. Ps. civ. 24, ' The earth is full of thy riches, so is the great
and wide sea, where are things creeping innumerable, both small and
great/ 'He opens his hand, and he satisfies every living creature,'
says the Psalmist, Ps. cxlv. 16. So Isa. Iv. 1, 'Ho, every one that
thirsteth, let him come and buy wine and milk, without money and
without price. Wherefore dost thou lay out thy money for that which
is not bread, and thy strength for that which doth not profit ?'i All
creatures, high and low, honourable and base, noble and ignoble, blessed
and cursed, are fed at tbe 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 beholden to Christ for what they enjoy. Oh ! the
multitudes, the numberless number of those that live upon the cost and
charge of Christ. Can you number the stars of heaven ? can you num-
ber the sands upon the sea-shore ? then may you number the multitudes,
the millions of angels and men that are maintained upon the cost and
charge of the Lord Jesus. In Col. i. 16, 17, * For by him were all things
created that are in heaven and that are in earth, visible and invisible,
whether they be thrones or dominions, or principalities, or powers, all
things were created by him, and for him. And he is before all things,
and by him all things consist.'
(3.) Thirdly, You may judge of the riches of Christ hy the time that
he hath fed and clothed, cherished and maintained, so many innu-
merable millions of angels and men.
He hath maintained his court above and below, upon his own cost
and charge, for almost six thousand years. Oh, to keep such a multi-
tude, 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 doth 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 that Christ maintains
every day, &c.
(4.) But, fourthly, you may judge of the riches of Christ by this, that
he doth not only enrich all the saints, but all 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, &c., with
life,^ heat, and warmth, and with the beauty and glory of the most soul-
enriching, soul-delighting, soul-ravishing, and soul-contenting objects
^ Crassus was so rich, that he maintained a whole army with his own revenues. But
what is this to what Jesus doth ? &c. [As before. See Index, sub nomine.— G.]
EpH. III. 8.] RICHES OF CHRIST. 153
&c. All saints' experiences seal to this truth, and therefore a touch shall
suffice, &c.
(5.) Fifthly, Judge of the riches of Christ by this, that notwith-
standing all the vast expense and charge that he is at, and hath been
at for so many millions of thousands, and that for near six thousand
years, yet he is never the poorer ; his purse is never the emptier.
There is still in Christ a fulness of abundance, and a fulness of redun-
dance, notwithstanding all that he hath expended. It were blasphemy
to think that Christ should be a penny the poorer by all that he hath
laid out for the relief of all those that have their dependence upon him.
Col. i. 19, ' It pleased the Father that in him should all fulness dwell.'
Not stay or abide a night or a day and away, but should dwell. The sun
hath not the less light for filling the stars with light. A fountain hath
not the less for filling the lesser vessels. There is in Christ plenitudo
fontis, the fulness 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 hath
the greatest worth and wealth in him. As the worth and value of
many pieces of silver is in one piece of gold, so all the petty excellencies
scattered abroad in the creature are united to Christ ; yea, all the whole
volume of perfections which is spread through heaven and earth, is
epitomised in him, &c.^
(6.) Sixthly, The Lord Jesus is generally rich, and that speaks him
out to be rich indeed. He is generally rich. You have few per-
sons that are generally rich. That is a rich man indeed, that is
generally rich ; that is, that is rich in money and rich in land, and
lich in commodities, and rich in jewels, &c. Now the Lord Jesus
Christ is one that is generally 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.^ Yea, he is generally rich in respect of tem-
porals. ' 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. ii. 5, 8, 9, ' For their mother hath played the
harlot, she that conceived them hath done shamefully ; for she said, I
will go after my lovers that gave me my bread and my water, and my
wool, and my flax, and my oil, and my drink.' But mark what follows :
verses 8, 9, * For she did not know that I gave her corn, and wine, and
oil, and multiplied her silver and gold, which they prepared for Baal;
therefore will I return, and take away my corn in the time thereof, and
my wine in the season thereof, and will recover my wool and ray flax,
given to cover her nakedness.' So in Ps. xxiv. 1, ' The earth is the
Lord's, and the fulness thereof, the round world, and all that dwell
therein.' All others are either usurpers or stewards ; it is the Lord
Jesus that is the great landlord of heaven and earth. So in Ps. I. 8-10,
* I will not reprove thee for thy sacrifices, or thy burnt-offerings ; I will
take no bullock out of thy house, nor he-goats out of thy folds : for every
* 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 wastes. I am sure, though all creatures
spend continually, on Christ's stock, yet it never wasteth.
2 The philosopher once said, Solus sapiens dives, only the wise man is the rich man, &c.
154) THE UNSEARCHABLE [EPH. III. 8.
beast of the forest is mine, and the cattle upon a thousand hills. I
know all the fowls of the mountains, and the wild beasts of the field
are mine. If I were hungry, I would not tell thee; for the world is mine,
and the fulness thereof It is all mine, saith the Lord.
Thus you see that the Lord is generally rich, rich in houses, in lands,
in gold, in silver, in cattle, &c., in all temporals as well as in spirituals ;
but where will you find a man that is generally 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 that is generally rich, that is rich in every grace : that is
rich in knowledge, in faith, in love, in wisdom, in humility, in meek-
ness, in patience, in self-denial ? 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, &c. But where
will you find a saint that is rich in all these graces ? Or where will
you find a man that is generally rich, in respect of temporals, as to be
rich in lands, and rich in moneys, and rich in wares, and rich in jewels,
&c. But now the Lord Jesus Christ is generally rich, both in respect
of spirituals and temporals. * In having nothing I have all things,' saith
one, * because I have Christ ; having therefore all things in him, I seek
no other reward, for he is the universal reward,'^ &c.
(7.) Seventhly, You may judge of the riches of Christ, hy the tribute
and rent that is due to him.
He is the great landlord and owner of all that angels and men pos-
sess 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,'
Ps. cxiii. 7 ; cxlviii. 14 ; Luke i. 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, &c. The psalmist, Ps. cxlviii., upon this account, calls
upon all celestial and terrestrial creatures, to pay their tribute of praise
to the Lord. He hath given them all their beings, and he maintains
them all in the beings that he hath given them.
The ancient Hebrews, as Josephus relates, set marks and tokens some-
times 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
favours shewed unto them. Bernard saith, ' 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 hy, the multi-
plicity and variety of temporal and spiritual gifts and rewards that
he scatters among the children of men}
* Gregory the Great was wont to say that he was poor whose soul was void of grace,
not whose coffers were empty of money.
^ Quicquid es, debes creanti, quicquid petis, debes redimenti. — Bernard.
3 Serm. on Cantic. — G.
* Christ saith to the believer, as the king of Israel said to the king of Syria, ' I am
thine, and all that I have,' 1 Kings xx. 4. This is aluearium divini meliis, an hive full of
divine comfort.
EpH. III. 8,] RICHES OF CHRIST. 1 55
He gives honours to thousands, and riches to thousands, and peace
to thousands, and pardon to thousands, and the joys and comforts of
the Holy Ghost to thousands. There is not a moment that passes
over our head, but he is a-scattering of 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, that the Lord Jesus
Christ scatters up and down among the precious sons and daughters of
Zion, besides all temporal favours. 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. x. 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 hath done.^
And so much for the proof of the point, viz., 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 :
[].] First, To encourage poor sinners to look after, and to be willing
to match, with him.'^
Poverty hinders many a match. The Lord did foresee from eternity,
that fallen man would never look after Christ, if there were not some-
thing to be gotten by Christ. The Lord hath 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: Prov. viii. 34, 35, 'Blessed is the man that
heareth me, watching daily at my gates, waiting at the posts of my
doors ;' as princes' 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 whoso findeth me findeth life, and shall obtain favour
of the Lord.' The Hebrew runs thus, ' For finding me he shall find
lives, and shall draw forth the favour of the Lord.' Divine favour 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 ; yea,
by gaining him, the soul gains lives ; to wit, a life of grace, and a life
of glory, and what would the soul have more ?
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 i. 16, 'Of his fulness we all receive grace for grace;' and this
we receive by divine ordination. John vi. 27, * Labour not,' saith
* The Duke of Burgundy gave a poor man a great reward for offering him a rape root,
being the best present the poor man had. And surely so will God bountifully reward the
least favours shewed to his.
2 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 should have by match-
ing with Isaac, and so overcame her, Gen. xxiv. And so does God deal with poor sinners,
&c.
1 56 THE UNSEARCHABLE [EPH. III. 8.
Christ, ' for the meat that perisheth, but for that which endureth to
everlasting life, which the Son of man shall give unto you : for him
hath God the Father sealed.' God the Father hath sealed Christ ;^ he
hath designed Christ, he hath set Christ apart for this very work, that
he might give grace unto us. God hath ordained to convey all fulness
of light to the air by the sun, and therefore hath put a greater fulness
of light into the sun. God hath ordained all fulness of nourishment to
the branches by the roots, and therefore hath put a fulness of juice into
the roots. So the Lord hath ordained that all the riches of grace, of
peace, of glory, &c., that 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 hath 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 xv. 21, 22.
A third ground is,
[8.] To take away all excuse from ungodly and wicked men, and
that they m.ay be found speechless in the day of vengeance, when the
Lord shall come to reckon with them.^ .
Ah, sinners ! how will you that have turned your backs upon Christ,
who is thus rich, be able to answer it in the day when God shall
reason the case with you ? When God shall say. Sinners, hath 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 for ever accursed, &c.
[4.] Lastly, It is upon this account.
That he may be a complete Redeemer to us, and that nothing onay
hinder our souls closing with the Lord Jesus Christ.
We stand in need of one that 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 that is rich, that is generally rich,
one that is rich in money to pay all our debts. We have run much
upon the score 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, that can satisfy 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, &c. ; and none can pay this debt but Christ. Angels and saints
' Sealed, that is, made his commission authentical, as men do their deeds by their seal.
2 Sirens are said to sing curiously while they live, but to roar horribly when they die.
So will all those that have rejected so rich a Jesus as hath been tendered to them, when
the Lord Jesus shall plead with them, &c.
EpH. III. 8.] RICHES OF CHRIST. 157
may pity us, but they cannot discharge the least debt for us, &c.
Christ must pay all, or we are prisoners for ever, &c.^ We stand in
need of one that is rich in goodness. We are a needy people, and are
still in want. Christ must be still a-giving, or we shall be still a-lan-
guishing. If he shut his hand, we perish and ^return to dust. Our
temporal wants are many, our spiritual wants are more, and if Christ
do not supply them, who will ? who can ? Nay, our wants are so many
and so great, that Christ himself could not supply them, were he 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 applica-
tion, which is most in my eye, and upon my heart.
[1.] First, The riches of Christ are incomparable riches : Pro v. iii.
13-15, 'Happy is the man that findeth Wisdom,' that is, the Lord Jesus
Christ, 'and the man that getteth understanding; for the merchandise of
it is better than the merchandise of silver, and the gain thereof than fine
gold. She is more precious than rubies : and all the things thou canst
desire are not to be compared unto her.' One grain of grace is far be-
yond 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 sometime
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.^
* The whole Turkish empire,' saith Luther, * is but a crust that God
throws to a dog.' The wise merchant. Mat. xiii. 44, 45, parts with all
to gain this pearl of price ; the truth is, other riches are but a burden.
Gen. xiii. 2, ' Abraham was very rich in cattle, in silver, and in gold.
The Hebrew word chabbedh is, ' He was very heavy in cattle, in silver,
and in gold ' ; to signify, that riches are but heavy burdens. A little
will serve nature, less will serve grace, but nothing will serve 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 ; there-
fore 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, &c.
[2 ] Secondly, The riches of Christ are inexhaustible riches. As I
have shewed you, Christ can never be drawn dry.*
1 We may say of Christ, as writers say of the jasper, it is easier to admire than declare
it, and far more easier to say what he is not than what he is.
2 Riches are called thick clay, Hab. ii. 6, which will sooner break the back than
lighten the heart, &c. ^ Xenophon, Cyrop. ii. 8, sec. 7, and viii. 3.— G.
* Earthly riches are true gardens of Adonis, where we can gather nothing but trivial
158 THE UNSEARCHABLE [EPH. III. 8.
The Spanish ambassador coming to see the treasury of St Mark, in
Venice, which is cried up throughout the world, fell a-groping whether
it had any bottom, and being asked why, answered, ' In this among
other things,, my gi-eat master's treasure differs from yours, in that his
hath no bottom, as I find yours to have,' alluding to the mines of Mexico
and Potosi, &c. Certainly Christ's treasures have no bottom, all his
bags are bottomless ; but Scripture, history, and experience, do abund-
antly testify that men's bags, purses, coffers, and mines, may be ex-
hausted 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 be always giving,. &c.
[3.] Thirdly, The riches of Christ are soul-satisfying riches. Oh
those riches of grace ^d goodness that be in Christ, how do they satisfy
the souls of sinners ! A pardon doth 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 iv. 13, 14, 'Whosoever drinketh of
this water shall thirst again : but whosoever drinketh 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 hath 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 doth grace. ' Shew us the Father, and it
sufficeth us,' John xiv. 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. v. 10, ' He that loves silver shall not be
satisfied with silver ; nor he that loveth abundance with increase. This
is also vanity.' If a man be hungry, silver cannot feed him ; if naked,
it cannot clothe him ; if cold, it cannot warm him ; if sick, it cannot
recover 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 tem-
poral good, &c.^
[4.] Fourthly, The riches of Christ aite harmless riches. They are
riches that will not hurt the soul, that wjll 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, hath killed her thousands, riches, with
flowers Burrounded with many briars, &c. ' Hast thou entered into the treasures of the
snow ?' saith God to Job. Now, Gregory [of Nyssa] saith that the treasures of the snow
are worldly riches, which men rake together as children do snow, which the next shower
washeth away, and leaves nothing in the room but dirt ; and can dirt satisfy ? Surely
no. No more can worldly riches.
* Anima raiionalis cceteris omnibus occupari potest, impleri nan potest, the reasonable soul
may be busied about other things, but it cannot be filled with them, &c. — Bernard.
[Sermons on Canticles, as before. — G.]
EpH. hi. 8.] RICHES OF CHRIST. 159
David, hath killed her ten thousands.^ Eccles. v. 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 be-
numbed ! Oh the wills that riches have perverted ! Oh the afifections
that riches have disordered and destroyed ! Earthly riches are very vex-
ing, very defiling, very dividing, and to multitudes prove very ruining.^
It was a wise and Christian speech of Charles the Fifth to the Duke
of Venice, who, when he had shewed 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, Hcec sunt qaoe faciunt
invHos mori, these are the things which make us unwilling to die, &c.^
[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 unsearch-
able riches of Christ.' There are riches of justification, riches of sancti-
fication, riches of consolation, and riches erf glorification in Christ. All
the riches of Christ are unsearchable riches. A saint with all the light
that he hath 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 breast, 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
fulness of God, even then they will sweetly sing this soug, * 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, &c. Oh but such are not the riches of this world, they may
be reckoned, they may be fathomed, &c.*
[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. Pro v. viii. 18, 'Riches and honour are with me, yea,
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, &c.* This Valerian,
* Da Domine ut sic possideamus temporalia ui non perdamus cetema. — Bernard.
* Some say where gold grows, no plant will prosper ; so no truth, no good, &c., will
have any heart-room where the love of money bears the bell, &c.
3 By a long time thus anticipating a saying ascribed to Dr Johnson and many others.
— G.
< The philosophers seeing to the very bottom of earthly riches, contemned them, and
preferred a contemplative life above them. Omnia mea mecum porta, said Bias, one of the
seven wise men of Greece, &c.
5 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, &c.
160 THE UNSEARCHABLE [EPH. III. 8.
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. vi. 17.
They are ever upon the wing ; they are like tennis balls, which are
banded^ 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, &c.
[7.] Seventhly and lastly. They are the most useful riches, to sweeten
all other riches, mercies, and changes, &c., which speaks out the
excellency of these riches above all other riches. The more useful any-
thing 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 sur-
rounded 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 state, friends, and trading fails,
nothing makes a Christian sing care away like the riches of Christ, &c.
The riches of Christ sweeten all other riches that men enjoy.'^ 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, &c, ; or if a man be rich in tem-
porals, rich in money, rich in- wares, rich in jewels, rich in lands, &c.,
the glorious and unsearchable riches of Christ sweeten all his riches,
and the want of these riches embitters all the riches that 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 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 till these things are done, man is undone. The crown of gold
cannot cure the headache, nor the honourable garter cannot cure the
gout, nor the chain of pearls about the neck cannot 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 (Michael
Paleolagus), asked him that brought them, ' Whether those things could
drive away calamities, diseases, or deaths V looking upon all those pre-
sents as no presents, that could not keep off calamities from him.
Verily, all the riches and glories of this world cannot keep off the least
calamity, neither can they make up the want of the least mercy. But
the riches of Christ do both keep off calamities, and make up the want
of all mercies that the soul craves or needs. All which speak out the
• ' Bandied,' = tossed. — G.
2 Earthly riches cannot enrich the soul, nor better the soul. Oftentimes under silk
and satin apparel there is a threadbare soul.
EpH. III. 8.] KICHES OF CHRIST. 161
excellency of the riches of Christ above all other riches. We come now
unto,
IV. The uses of this point
And the first use that we shall make, is a use of exhortation, to ex-
hort you all, seeing Christ is so rich, to labour to be spiritually rich.
Oh labour to be rich in grace. In the handling of this use I shall pro-
pound this method.
[1.] I shall lay down some considerations that may provoke your
souls to labour to be rich in grace.
[2.] I shaJl propound some directions or helps, to help you to be rich
in grace, which is as much a mercy as a duty, &c.
[3.] I shall lay down some propositions concerning the soul's being
rich in grace.
[4.] I shall shew you how you may know whether you are the per-
sons that 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 concernment ; 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 labour to be rich in grace. La-
borandumwsiS 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 cotnfort. ^
It is the greatest measures of grace that usher in the greatest mea-
sure 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 1 Are your hearts carried out for more
of those waters of life ? Then labour 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 here-
after, but also a heaven of joy here. Divine comfort is a choice flower,
a precious jewel, and only to be found in their bosoms that 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 com-
fort spring. The soul is apt to hang her comforts on every hedge, to
shift and shark in every by-corner for comfort ; but as air lights not
without the sun, and as fuel heats not without fire, so neither can any-
thing 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 that is unspeakable and full of
glory, and with that comfort and peace that passes understanding.^ In
great measures of grace a man may read most of the love and favour
of God ; and the more a man sees of the love and favour of God to
him, the more high the springs of comfort rise in him. In great mea-
' Oh the joys, the joys, the unconceivable joys ! ciied out Mistress Katharine Bretterofe,
who had attained to a great measure of grace, &c. [As before : see Index, sub nomine.
— G.] 2 j^terna erit exulCatio, qucn bono Icetaiur cetcrno, &c.
VOL. III. L
162 THE UNSEARCHABLE [EPH. III. 8.
sures 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 ix. 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 Ghost, were multiplied.' The more their
graces were increased, the more their comforts were augmented.
* If one drop of the joy of the Holy Ghost should fall into hell, it
would swallow up all the torments of hell,' saith Austin. Oh ! who
would not then labour to increase in grace, that he may abound in joy ?
The promise lies most fair before their eyes that 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, &c. Christians, you often
complain of the want of joy and comfort. Oh ! do but abound in grace,
and you won't complain of the want of comfort. ' Without delight the
soul cannot live,' saith one ; ' take away all delight, and the soul dies.'
Let this that hath been spoken, provoke every Christian to labour to be
rich in grace.
[2.] But, secondly, consider this, you have singular opportunities
and choice advantages to be rich in grace.
There is a price put into your hands, but where are your hearts ? In
former times God gave our grace by drops, but now by flagons, Cant,
ii. 6. Opportunities, if not improved, will, as that sword that Hector
gave Ajax, be turned into your own bowels. This will be a sword in
thy bowels, that there hath been soul-enriching opportunities, and thou
hast neglected them, and turned thy back upon them. The thoughts
of this will one day be the scorpions that will vex thee, the rod that
will lash thee, the thorns that will prick thee, and the worm that will
gnaw thee. ' The stork,' saith the prophet, ' knows his appointed times ;
and the turtle, and the crane, and the swallow, observe the time of their
coming ; but my people know not the judgment of the Lord,' Jer. viii. 7.
The market for your souls is open ; slip not your season, lest with the
foolish virgins you go to buy when it is too late. Mat. xxv. The mer-
chant will not slip his opportunity of buying, nor the sailor his of sail-
iflg, nor the husbandman 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 oppor-
tunity, then a red, and so death and destruction followed, &c. 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 stand out,
Christ hath a red flag, and if that be once put out, you are lost for ever.
Thrice happy are those that take the first opportunity of closing with
Christ, and of subjecting themselves to Christ.^
Plutarch writes of Hannibal, ' That when he could have taken Rome
* Sucli 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, &c. [Cf. Index
s. «.— G.]
EpH. III. 8.] RICHES OF CHRIST. 168
he would not, but when he would have taken Rome he could not/^
When many men may have mercy, they won't, and when they would
have mercy, they shan't, Prov. i. 24, seq. Mercy and grace are some-
times upon the bare knee. Christ stands knocking at sinners' doors ;
he is willing to come in and make sinners rich and happy for ever; he
calls upon souls to open to him, E,ev. iii. 20, seq. ' Lift up your heads,
O ye gates ; and be ye lift up, ye 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,' Ps. xxiv. 7, 8. The King of glory
comes not vacuis manibus, empty-handed ; no, he comes with his
hands and heart full of rich and royal presents, and blessed and enriched
for ever are those that open to this King of glory, &c.
[3.] Thirdly, Consider this, souls rich in grace shall have their names
immortal.
Every man naturally would have, if it were possible, his name im-
mortal. Now there is no way in the world to have your names immor-
tal, like this of growing rich in grace. A man that is spiritually rich
shall live, and his name shall live when he is dead. In Neh. vii. 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 hath it :
merabbim, from rahab. His name lives, though his body for many
hundred years hath been turned to dust. So in Acts vii. 55, ' Stephen
was a man full of the Holy Ghost.' Though Stephen was stoned, yet
his name lives, his memorial is precious among the saints to this very
day. So in Heb. xi. 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. 1 2, Gains and Demetrius, who were rich in grace,
have crowns of honour set upon their heads, their names live, and are
a sweet savour to this very day, &c. So in Ps. cxii. 6, * The righteous
shall be had in everlasting remembrance, but the name of the wicked
ghall rot.' The great man's name, and the rich man's name, shall rot,
saith he, but * the name of the righteous shall be had in everlasting
remembrance.'^
The Persians use to write their kings' names in golden characters ;
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 him-
self 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, &c. But for all this the Lord will make good his word, * the
name of the wicked shall rot.' If God be God, his name must rot ; but
' the righteous shall be had in everlasting remembrance ;' they leave
their names behind for a blessing, Isa. Ixv. 1 5. 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,''
' In ' Lives' of Fabius Maximus and T. Quinctius Flaminius. — G.
* JEgo si bonam jamam servasso, sat dives ergo, if 1 may but keep a good name, I liave
wealth enough, said Plautus.
3 A good name yields a fragrant smell over town and country ; it puts a shining lustre
164 THE UNSEARCHABLE [EPH. III. 8.
Erostratus set the temple of Diana on fire, on that night that Alex-
ander was born, only that he might be talked of when he was dead.^
Calvin observes, that Servetus in Geneva, in the year J 555, 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. Satan nor the world shall never 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 that hath 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 prin-
ciples ; and 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 dishonour 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 that 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 honour of God and his own soul. Yea, men that are not rich in
grace, will be ready to deny their own principles, as many weak Chris-
tians did in persecuting times.
But you will say to me. What are those gracious and holy principles,
tliat a rich measure of grace will enable a man to live up to .?
I will instance only in those that have most worth and weight in
them, and they are worthy of all your thoughts.
(1.) First, It is your principle, that you m^ust rather suffer 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 no. It must be much grace that must enable the soul to live
up to this principle.^ When sin and suffering have stood in competi-
tion, many weak Christians have chosen rather to sin, than to suffer,
which hath opened many a mouth, and sadded many a heart, and
wounded many a conscience. Yea, 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 Ghost ;
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 to the lions' den. Now, Daniel
upon the countenance ; it fitteth to any public employment, in ministry or magistracy ;
it stops many a foul mouth, and it makes men live when they aro dead.
* As before : Index, sub nomine — G.
2 It is better for me to be a martyr than a monarch, said Ignatius when he was to
suffer, &c.
EpH. III. 8.] RICHES OF CHRIST. 1 65
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 dram
of his glory. Of the same spirit and metal were those worthies, Heb.
xi., who, when they were put ip it, did rather choose to suffer the very
worst of miseries, than they would in the least dishonour the Lord,
wound their own consciences, and make work for repentance, &c. And
so did Jovinian, Eusebius, Galeacius [Carraciolus], Basil, Vincentius,
Bolilas, &c. By all which you see, that Christians that are spiritually
rich, live up to this principle, viz., to suffer rather than sin, when sin
and suffering stand in competition; which babes in grace cannot do.^
(2.) Secondly, It is your principle, that grace and virtue are to he
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 for loaves
more than for love, John vi. 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 honour, 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, &c., but few there be,
if any, but those that are rich in grace, that are true to this principle,
that pursue after grace for its own beauty and excellency. It was a
notable expression of David, who was a man rich in grace, Ps. cxix.
140, ' Thy word is very pure, therefore thy servant loveth 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 be-
hind, 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, iii. 13, 14. That is, to that perfec-
tion that the dead shall reach to in the morning of the resurrection, &c.
The young philosophers were very forward to get 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 honoured among others, for their
knowledge and understanding.^ But now souls that are rich in grace,
they labour after greater measures of grace, out of love to grace, and
because of an excellency that they see in grace. Grace is a very spark-
ling jewel, and he that loves it, and pursues after it for its own native
beauty, hath much of it within him, &c.
(3.) Thirdly, It is your principle, that men must subject themselves,
and square all their actions by the word of God.
^ Of the very same spirit were the primitive Christians; they chose rather to he thrown
to lions without than left to lusts within. Ad leonem viagis quam lenonem, saith Ter-
tullian. * There may be malum opus in bona materia, as iu Jehu's zeal, &c.
166 THE UNSEARCHABLE [EPH. III. 8.
Now, what will make a man live up to this principle ? "Will a little
grace ? Surely no, Isa. viii. 10. But great measures of grace will.
Zacharias and Elizabeth were rich in grace, and they lived up to this
principle: Luke i. 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. i. 12, 'This is our rejoicing, the testimony of our
conscience, that in simplicity and godly sincerity, we have had our
conversation in the world.' So in 1 Thes. ii. 10, 'Ye are witnesses, and
God also, how holily, justly, and unblameably, we have behaved our-
selves among you that believe.' Oh ! here are souls that live up to
their principles. A Christian that 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 that
is rich in grace hath a heart as large as his head, yea, a heart that is as
large as the whole will of God : Acts xiii. 22, ' I have found David the
son of Jesse, a man after my own heart, which shall fulfil all my will'
In the Greek it is, all ony wills, ^sX^J.^ara, to note the universality and
sincerity of his obedience. Souls rich in grace practise that themselves
which they prescribe to others. Lessons of miisic and copies 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 that 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 that 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 doth abundantly
evidence. Those that have a blemish in their eye, think the sky to be
ever cloudy ; and nothing is more common to weak spirits, than to be
criticising and contending about other duties, and to neglect their own.
But such that are rich in grace, make it their glory to subject them-
selves to the rule of righteausness ; as Baldasser, a German minister,
cried out. Let the word of the Lord come, let it come, saith he, and we
will submit to it, if we had many hundred necks to put under. 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.) FouHhly^ It is your principle, that you must deny yourselves,
your own profit, ease, pleasure, &c., for a public good.
And this the Scripture requires. It is your principle to deny your-
selves, your own honour, pleasure, profit, &c., 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 ! Woful
experience shews the contrary. Ay, but now, take me a man that is
rich in grace, and he will live up to this golden principle, as you may
see in Nehem. v, 14-18. Nehemiah was a man eminent in grace, and
he chose rather to live upon his own purse than upon the public
purse : ' Moreover, from the time that I was appointed to be their
governor in the land of Judah, from the twentieth year even unto the
thirty-second year of Artaxerxes the kinsf, that is, twelve years, I and
my brethren have not eaten the bread of the governor. Behold the
EpH. hi. 8.] RICHES OF CHRIST. 107
former governors that had been before me, were chargeable unto the
people, and had taken of them bread and wine, besides forty shekels of
silver ; yea, even their servants did bear rule over the- people : but so
did not I, because of the fear of God. Yea, also I continued in the
work of this wall, neither bought we any land : and all my servants
were gathered thither unto the work. Moreover, there were at my
table an hundred and fifty of the Jews and rulers, besides those that
came in to us from among the heathen. And yet for all this,' saith he,
' I required not the bread of the governor, because the bondage was
heavy upon the people.' Oh, here was a brave spirit indeed ; he was far
from enriching himself by others' ruins, from emptying others' purses to
till 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, ' Think upon me, my
God, for good, according to all that I have done for this people.' And
accordingly God did think upon him for good, and made him very-
famous and glorious in his generation.^ And that is a remarkable
passage concerning Moses : Num. xiv. 12-21, *I will smite them with
the pestilence, and disinherit them, and will make of thee a great
nation, and mightier than they,' saith God to Moses. ' Therefore let me
alone to destroy them and cut them off, for they are a rebellious genera-
tion. And I will make thee a mightier nation for honour, riches, and
power, than they. Nay,' saith Moses, ' this may not be. Lord.' Oh, the
people must be spared, the people must be pardoned, and the people
must have thy presence with them, and rather than it should be other-
wise, let my name. Lord, be blotted out of the book of life. Lord ! I
care not how ill it goes with my particular, 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 x. 3, ' Mor-
decai the Jew was next unto King Ahasuerus, and great among the
Jews, and accepted of the multitude of his brethren, seeking the wealth
of his people.' Or as the Hebrew hath it, ' Seeking good for his peo- '
pie ;' that is, 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, &c. Few in
our days are of his opinion and mind, who was rather willing to beautify
Italy than his own house.^ ' That pilot dies nobly,' saith Seneca, ' who
perisheth in the storm with the helm in his hand.' Such that seek
themselves more than the public good must be served as ^sop 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 labour to be rich in grace.^
(5.) Fifthly, It is your principle, that you are to do the duties that
God requires of you, and quietly leave the issues and events of all to
the wise dispose of God.
Mt is a base and unworthy spiiit for a man to make himself the centre 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.
2 Lorenzo the Magnificent. — G.
•' Christ healed others, but was hurt himself; he fed and filled others, but was hungry
himself, &c.
168 THE UNSEARCHABLE [EPIl. III. 8.
But pray tell me, will a little grace enable a mau to live up to this
principle, to do his duty, and to leave issues and events to him to whom
they belong ? Surely no. Eccles. ix. 10, ' Whatsoever thy hand lindeth
to do, do it with all thy might, for there is no work, nor device, nor
knowledge, nor wisdom in the grave whither thou goest. Mark, he
doth not say, what thy head finds to do, for that may find a thousand
things ; nor what thy heart finds to do, for that may find ten thousand
things ; but what thy hand finds to do ; that is, look what work God cuts
out to thy hand to do, that do with all thy might, for there is no work-
ing in the grave. 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, yea, 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, that will enable a man to live up to
this principle, but great measures of grace will, as you may see in the
three children, * We are not careful to answer thee, O king, in this matter;
if it be so, our God whom we serve is able to deliver us from the burning
fiery furnace, and he will deliver us out of thine hands, king. But if
not, be it known unto thee, O king, that we will not serve thy gods, nor
worship the golden image which thou hast set up.' We know our duty,
and that we will keep to, whatever the issue and event be. So those
worthies, Ps. xliv. 19, 'Though thou hast sore broken us in the place of
dragons, and covered us with the shadow of death, yet have we not
forgotten thee, neither have we dealt falsely in thy covenant.' Here
was much of Christ and grace within. So in Acts xxi., when Paul was
to go up to Jerusalem to suffer, his friends, by many tears and arguments,
laboured to dissuade him, for fear of some sad issue and event that would
follow. But Paul, rich in grace, answered, * What mean ye to weep, and
break ray heart, for I am ready not to be bound only, but also to die at
Jerusalem, for the name 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 that
lives up to his principle, Ay, but now souls that are weak in grace, as
we have had large experience of it in our times, they are more taken
up and busied about the events and issues of things, than they are with
their o^vn duties.^ When they should be a-praying, a-believing, a-waiting,
and acting for God, they have been a-questioning and fearing what the
issue and event of this, and that, and the other thing would be. And
indeed they have been high and low, as secondary causes have wrought,
which hath made many of their lives a very hell. But now those that
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 the
Lord do that which seemeth him good,' 2 Sam. x. 10-12. Let us do our
duties, and let. the Lord do as pleaseth him, &c.
(6.) Sixthly, It is your principle, that men are to he prepared, and
to standfast against all sadden assaidts and invasions that may be
made vpon them.
Many a valiant person dares fight in a battle or a duel, who yet w^ill
' Many of the English have in this been like the Israelites, &c.
i
EpH. III. 8.] RICHES OF CHRIST. 169
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 honour 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 tlie tempta-
tion ; 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. xlix 23, 24, * The archers sorely grieved
him,' saith 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 wanted counsel nor
courage when he was at the worst. Souls rich in grace usually stand
firm under the greatest and sudden est pressures, assaults, and invasions,
as you may see in Paul, 2 Cor. i. 9-12 ; and so the three children ; and
so Daniel ; and so those worthies, Heb. xi. 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 fain have stormed them, and overcome them ; sometimes by
golden offers, sometimes by terrible threats, but they are invincible ;
nothing stirs them, nothing takes 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, &c.
(7.) Seventhly and lastly. It is your principle, that your hearts are
to he ready for every work that 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 fall in with what work or service soever it is that 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 honourable,
for that that is mean 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 lord, to be a servant ; from
being a servant to great men ; to be a servant to the meanest servant,
yea, to the poorest beast. Certainly a little grace will never enable a
man bravely and sweetly to live up to this principle. Their hearts that
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 three things, to choase their mercies,
to choose their crosses, and to choose their employments.
They are often unwilling that God himself should choose out their way
170 THE UNSEARCHABLE [EpH. III. 8.
or their work. But now souls that are rich in grace, they are at God's
beck and check ; they are willing that God shall choose their work and
their way ; they are willing to be at his dispose ; to be high or low ; to
serve or to be served ; to be something or to be nothing, &c. Now I
beseech you, Christians, that you would seriously and frequently re-
member this, that there is nothing in all the world that is such an
honour to God, and a glory to the gospel, as for Christians to live up to
their principles ; nor nothing 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
labour, I say, labour as for life, to abound in grace, &c.
[5.J 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 in the world to parishes, cities, and
nations, as those souls are, that are rich in grace. Oh they are great
blessings to all places where they come ; they are persons that are fit
for the highest and noblest employments. There is not the highest
work that is too high for a man that is rich in grace ; nor the hottest
work that is too hot for a man rich in grace ; nor the lowest work be-
low a man rich in grace. Such a man will not say, I would do it, but
that it is below my place, my blood, my parts, my education. May
Christ have honour ? may others have good ? If so, I will do it, saith
the soul that is rich in grace, whatever comes of it, and bless God for
the opportunity : Dan. vi. 3, ^ Then this Daniel was preferred above
the presidents and princes, because an excellent spirit was in him ;
and the king thought to set him over the whole realm.' Why was
Daniel set upon the throne, but because there was a glorious excellent
spirit in him, that fitted him for the highest employment ? So Joseph
was a blessing to his master's family, and the people among whom he
lived. No such blessings to people and places, as souls rich in grace.
So in Neh. vii. 2, ' I gave my brother Hanani, and Hananiah the ruler
of the palace, charge over Jerusalem ;' and why he ? 'for he was a faith-
ful man, and feared God above many.' Oh the wisdom, the prudence,
the zeal, the courage, the compassion, the patience, the self denial, that
should be in magistrates ! There is a truth in that old maxim, magi-
stratus virum indicat, magistracy will try a man. None fit to rule,
but such that are rich in grace ; such a one will be pater patrice, 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 to the
good that a man may do that is rich in grace. Oh the sins that he may
prevent ! Oh the judgments that he may divert ! Oh the favours 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, &c., oh what a blessing may he prove to
ignorant souls, to staggering souls, to wandering souls, to tempted souls,
to deserted souls, &c. Look, what the sun is to us, that may a soul rich
in grace be to others, &c. O friends ! would you be blessings to your
families ? would you be blessings to the city, to the nation ? Oh then
EpH. III. 8.] RICHES OF CHRIST. I7l
labour 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 that will bring
you to heaven ; but labour 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 persons, though they were never so poor and mean, 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 labour to be rich in grace 1
It is not he that hath most wit in his head, but he that hath most grace
in his heart, that is most fit for generation-work.
[6.] Sixthly, A rich measure of grace will bear out your souls in
several cases, therefore labour to be rich in grace.
A rich measure of grace will bear out the soul under great means of
grace. When a soul is spiritually rich, this will bear him out 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. Thou hast taken more
pains with me than with others, and lo ! I bring forth more fruit than
others : my live talents are 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 out und-er 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 stroke of strokes ; to be
high in name and little in worth, is a very sad and sore judgment.^ To
have a name to be an eminent Christian, and yet to be poor in faith,
in love, in wisdom, in knowledge, &c., 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
that is rich in grace, hath something within that will bear him out un-
der a great name in the world.
Again, a great measure of grace will bear you out under great desires,
as well as under a great name. A man that is rich in grace may ask
what he pleases ; he is one much in 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 affordeth. He is able to improve
much, and therefore he may ask much, and have it.
It was a sweet saying of one, * Lord, I never come to thee but by
thee, I never go from thee without thee.'*
8ozomen saith of ApoUonius, that he never asked anything of God,
but he had it.
And another, speaking of Luther, saith. Hie homo potuit apud Deum
quod voluit, He could have what he would of God. Rich men may
• As those that were called among the Romans the Curii [Curiatii ? — G.] and Fabiicii,
&c.
'^ The golden name of Christians is but as an ornament to swine, saith Salvian. He
means such as content tliemselves with an empty name.
3 Quid libi prodest nomm, ubi res non invcnitur ? what will the name avail, whore the
thing is wanting ? saith Augustine. * Ambrose, as htfore. — G.
172 THE UNSEARCHABLE [EPH. III. 8.
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 labour 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 satis-
fied with a little grace.
But then, seventhly and lastly,
[7.] Souls rich in grace are the honour of Christ, and the glory of
Christianity.
As it is the glory of the stock, when the grafts grow and thrive in it,
even so it is the glory of Christ when those that are ingrafted into him
thrive and grow. This declares to all the world that Christ keeps a
good house, and that he doth not feed his children with trash, but with
the choicest delicates ; 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 honour of Christ, is kept up in the world by souls
that are rich in grace. They are the persons that 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 honour they were to the Lord Jesus and the gospel who abounded
in spiritual riches. Such Christians that 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 honour and the glory of the Lord, and this you can never,
you will never do, except you labour to be rich in grace. Let others
* labour for the meat that perisheth,' do you * labour for that which en-
dureth to everlasting life.' When you come to die, and when you come
to make up your accounts, it will never be a giief, 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 ?
1 answer :
[] .] First, Let no discouragements take you off from labouring to
be enriched with spiritual riches.
A soul that would be spiritually rich must be divinely resolved, that
come what can come, 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 you whom ye 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. xxiv. 15 ; Luke xiii. 24?, ' Strive to enter in at the strait
gate."* The Greek word signifies, ' to strive with all your might,' with
all j^our strength, to strive even to an agony, to strive as they did for
the garlands in the Olympic games. The word here used seemeth to
allude to their striving for the garland, where they put out themselves
to the utmost. So in John vi. 27, * Labour not for the meat that perish-
eth, but for that which endures to everlasting life, which the Son of
man shall give unto you, for him hath God the Father sealed.'^
' Many men are like Cicero, not thoroughly resolved in themselves whether to follow
EpH. III. 8.] RICHES OF CHRIST. 173
I have read of one that did not fear what he did, nor what he suffered,
so he might get riches : ' For,' saith 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, &c. ; and not how rich
you are in money, or in jewels, or in land, or in goods, but how rich are
you in grace ; which 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, for 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 labour in the face of all oppositions after spiritual riches ?
It is reported of Nevessan the lawyer, that he should say, ' He that
will not venture his body can never be valiant ; and he that will not
venture his soul will never be rich.' I am sure that man that 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, that
will not venture himself to the uttermost for the gain of spiritual riches.
[2.] Secondly, Be fixed under a Christ-exalting and a soul-enrich-
ing ministry.
Under that man's ministry that 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. iv. 3, * For the time will come when they will not endure
sound doctrine, but after their own lusts shall they heap up to them-
selves teachers, having itching ears.' This age, yea, this city is full of
such slight, light, mad souls, that love nor like nothing but what is
empty and airy.
Jimius confesses, ' that in his time there was one confessed that he had
spent above twenty years in trying religions,' pretending that scripture,
* Try all things, and hold fast that which is good.' It is sad to see how
many in our days, under pretences 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. Prov. xi.
30, ' He that winneth souls is wise.' The Hebrew word signifies to
catch souls, by using all art and industry, as fowlers do to take birds.^
No wisdom to that which wins souls from sin and the world, and that
wins souls to Christ and holiness ; no teaching 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 who you hear. And every soul won
to God is a new pearl added to a minister's crown, &c.
But you will say to me.
How should we know which is a soul-enriching ministry, that so
we may luait on it ?
Potnpey or Csesar ; the riches of this world, or the riches of another world : such men
will still be poor.
' np?"!. He is the best preacher, not that tickles the ear, but that breaks the
heart. iVon qui aurcs Utigerit, std qui cor pupugerit.
174 THE UNSEARCHABLE [EPH. Ill 8.
Take these three rules:
(1.) First, Judge not of the soul-enrichiug ministry by the voice of
the minister, nor by the multitude of hearers that 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.*
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. Gay 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 gay weeds and blue bottles to the good corn.
Truth is like Solomon's spouse, 'all glorious within.'^ 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, &c., but ministers must not use golden sentences,
strong lines, froth of wit. It is iron, and not gold, that killeth in the
encounter. It is the steel sword, not the golden, that winneth the
field, &c'
(2.) Secondly, Judge of it by its revealing the whole counsel of God,
the whole will of God, revealed in his word.*
In Acts XX. 27, ' For I have not shunned to declare unto you the
whole counsel of God.' Some there be that 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 dark-
ness upon the glory of the Son. And what dirt and scorn is cast upon the
Spirit by many vain, blasphemous persons 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 prophetical office ; and
some cry up his prophetical office, but trample upon his kingly office ;
and some cry up both his kingly and prophetical office, and yet make <
slight of his priestly office. Christians, fix yourselves under his ministry
that gives the Father his due, the Son his due, and the Spirit his due ;
that 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 many there be that 'withhold the word in unrighteousness,' Rom.i. ] 8,
and that 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, &c.^
(3.) Thirdly and lastly. You may judge of it by its coming nearest
to the ministry of Christ and his apostles.*
• Many ministers are like empty orators, that have a flood of words and a drop of
matter. Malta loquuntur et nihil dicunl.
2 Rather The Spouse, the Church: Ps. xlv. 13.— G.
3 Non quaiiia eloquentia sed quanta evidentia. — Augustine.
* Optimvs texfuarius est optimus theologus.
•■* Aglutaidas never relished any dish better than what was distasted by others. So do
serious experienced saints relish those very truths best that such corrupt teachers dis-
taste most, &c.
fi Melius est ut nos rqtrehendant grammatici quam ut non intelligant populi. — Augustine in
EpH. III. 8.] RICHES OF CHRIST. 175
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 to these that come nearest in their ministry
to Christ and his apostles. Loquamur verba Scripturce, &c., said that
incomparable man, Peter Hamus : ' 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 Ghost, and for ever abominate those that
profanely disdain at the stately plainness of God's blessed book, and
that think to correct the divine wisdom and eloquence with their own
infancy^ and sophistry.' God's holy things ought to be handled with
fear and reverence, rather than with wit and dalliance. Spiritual nice-
ness is tlie next degree to unfaithfulness. No ministry to that which
comes nearest to Christ, &c.
[3.] The third direction is this. If ever you would he rich in grace,
be rich in spirituals, then keep humble.
Ps. XXV. 9, ' The humble he will teach his way, and the meek he will
guide in judgment ; James iv. 6, * He resists the proud, but gives grace
to the humble.' ' He sets himself in battle-array against the proud,'
as the Greek hath it, * but he gives grace to the humble.' He pours
grace into an humble soul, as men do water or wine into an empty ves-
sel. Of all souls, humble souls do most prize spiritual riches ; of all
souls they most improve spiritual riches ; of all souls they are most fear-
ful of losing spiritual riches. In Isa. Ivii. 15, 'Thus saith the high
and lofty One that inhabiteth eternity, With him will I dwell that is of
an humble and contrite spirit, and that trembles at my word.' The
word there rendered dwell is an Hebrew participle, and signifies dwell-
ing. * Thus saith the high and lofty One, dwelling with him that is of
an humble and a contrite spirit.' 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 an humble man as a wayfaring man
dwells with his relations, a few nights and away. Dwelling notes a
constant and hot a transient act of God. God will for ever 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, Improve the riches that you have.
Improve that knowledge, that faith, that light, that love that you
have. Those that had two talents did, by the improvement of them,
gain other two ; and those that had five did, by the improvement of
them, gain ten : Prov. x. 4, * The diligent hand maketh rich.' Take
hold of all opportunities to enrich your souls with spiritual riches. Men
will easily, readily, greedily, and unweariedly close with 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 1^ Is not the soul more than raiment, more than friends, more
Psalm cxxxviii. Christ and his apostles laboured to make men^ Christians, and not
critics. ^ = ' Childishness': another Shakesperean word: Titus Andron., v. 8. — G.
2 The Radix, Harats, is to dig in the ground for gold, whence Harats, fine precious
gold, Prov. xvi. 16 [}*1"inD]. The neglect of golden, soul-enriching opportunities, hath
made many a man's life a hell, yea, many a courtier s life a hell, as all know that know
anything of history, &c.
176 , THE UNSEARCHABLE [EPH. III. 8.
than relations, more than life, yea, more than all ? And why, then, do
you not labour to enrich your souls ? Thou wert better have a rich
soul under a thread-bare coat, than a thread-bare soul under a silk or
golden coat. If he be a monster among men, that makes liberal pro-
vision for his servant, his slave, and starves his wife, what a monster is
he that 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 :
Prov. iv. 31, ' I went by the field of the slothful, and by the vineyard of
the man void of understanding,' or, as the Hebrew hath it, ' the man
that had no heart,' that is, to make use of his vineyard, ' and lo, it was
all grown over with thorns and nettles,' &c. Oh the lusts, the wicked-
nesses that 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 unavoid-
ably 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 : no judgment to this. ' Wherefore is there a
price in the hand of a fool to get wisdom, seeing he hath no heart to
it ?' Prov, xvii. 16. 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 be-
stowed, &c.
[5.] Fiftlily, Walk uprightly, holily, and obedientiaUy.
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 : Ps. Ixxxiv. 11, ' The
Lord will give grace and glory, and no good thing will he withhold from
them that walk uprightly.' The upright walker shall be both of his
court and council ; he shall know anything, and have anything. In
John xiv. 21, 23, compared, ' If any man love me, he will keep my com-
mandments, 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 that enjoy such guests as these;
they must needs be full who enjoy them that are fulness itself. God
and Christ are overflowing fountains, and holy souls find it so.^
[6.] Sixthly, Be most in with those souls that are spiritually
rich.
Let them be thy choicest companions, that have made Christ their
chiefest companion. Do not so much eye the outsides of men, as their
inside ; look most to their internal worth. Many persons have an eye
upon the external garb of this and that professor, but give me a Chris-
tian that minds the internal worth of persons, that makes such as are
' When my heart is coldest and highest, I present God to my soul under the notions
of his gi eatness ; but when my heart is loose and fearing, then I present God to my soul
under the notion of his goodness, saith Luther.
EpH. III. 8.] RICHES OF CHRIST. 177
most filled with the fulness of God, to be his choicest and his chiefest
companions.
In Ps. xvi. 2, ' My goodness extends not to thee,' says Dtivid, — now
David speaks in the person of Christ, — ' but to the saints that are in the
earth, in whom is all my delight/ There are saints, and there are ex-
cellent saints. Now those are the excellent ones, that are most rich in
heavenly treasures ; and these you should make your bosom friends,
your choicest companions : Prov. xiii. 20, ' He that walketh 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 ll^n that is
rendered walk, is an Hebrew participle, and signifies walking ; to note
to us, that it is not he that talks with the wise, nor he that commends
the wise, nor he that takes a step or two or three with the wise, that
shall be wise, but he that gives up himself to the society and company
of the wise, that shall be more and more wise, more and more gracious,
more and more holy. He that cometh where sweet spices or ointments
are stirring, doth carry away some of the sweet savour, though himself
think not of it. The spouse's lips drop as the honeycomb : Cant. iv.
10, 'The tongue of the just is as choice silver,' he scatters pearls, he
throws abroad treasures where he comes : Prov. xv. 7, * The lips of the
wise disperse knowledge.' The Hebrew word, ^1^'', from zarah, 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 effect-
ually mind and talk of the kingdom of heaven, and of the riches and
glory of that state, that the Ethnicks^ began to be a little jealous that
they affected the Roman empire ; when, alas,^ their ambition was of an-
other and a nobler nature : Ps. xxxvii. 30, ' The mouth of the righteous
speaketh wisdom, and his tongue talketh judgment ; for the law of the
Lord is in his heart.' Prov. xii. 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.^
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
savoury discourse. If Christ should come to many of us, as he did to
his two disciples, in that last of Luke, on Sabbath days and other times,
and say to us, as to them, ' What manner of communication had ye,'
or have ye ? oh ! with what paleness of face and sadness of counte-
nance should we look ! The story of Loquere ut videam is common.
* Speak that I may see thee,' said Socrates to a fair boy. When the
» ' Heathen.'— G.
' See Index, sub voce, for other similar uses of this interjection. — G.
3 The very heathen man could say, Quando sapiens loquitur aurea animi aperit, when
a wise man speaketh, he openeth the rich treasures and wardrobe of his mind, &c.
[Seneca often in the Epistolcs. — G.]
VOL. III. M
178 THE UNSEARCHABLE [EPH. III. 8.
heart is full, it ot^erfloweth in speech. We know metals by their tink-
ling, and men by their talking. Happy was that tongue in the primi-
tive time, that could sound out Aliquid Davidicum, anything of David's
doing ; but much more happy is he that speaks out Aliquid Christi,
anything of Christ from experience.
[7.] Seventhly, If ever you would be spiritually rich, then take heed
of eating or tasting 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 that
ever breathed, made him the miserablest beggar that ever lived. Oh
take heed of tasting of poison, of eating of poison. A person that hath
ate poison will not thrive, let him take never such wholesome food.
The choicest cordials will not increase blood, and spirits, and strength,
but the man will throw up all. Poor souls that 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 in
Seneca, that 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 prejudices growth than sickness. Christians, if ever you would
be trees, not only having the leaves of honour, but the fruits of righteous-
ness, then take heed of sin, abhor it more than hell, and fly from it as
from your deadliest enemy, &c.^
[8.] Eighthly and lastly. Be sure to maintain a secret trade 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.^ 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 ad-
ministration ; for in all divine administrations God shews 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, Ps.
Ixiii. '2, 3 ; xxvii, 4 ; Ixxxiv. 10. Oh ! God loves to see a poor Chris-
tian shut his closet door, Mat. vi. 6, and then to open his bosom, and
pour out his soul before him. God hath very choice discoveries for
souls that drive a secret trade ; the best wine, the best dainties and
delicates are for such. And I never knew any man or woman in my
life, that was richer in grace, than those that were much in closet com-
munion with God. Much of a Christian's spiritual strength lies in
secret prayer, as Samson's did in his hair. Nothing charms Satan^ and
weakens sin, like this. Secret prayers are the pillars of smoke wherein
the soul ascendeth to God, out of the wilderness of this world. Secret
^ Becanns tells tis that the tree of knowledge was ficus indica, and that it bears many
leaves and little fruit ; and so it with those that taste and eat of forbidden fruit, &c.
2 Acts X. 3, 9 ; Gen. xxi. 33 ; Exod. xiv. 15 ; 1 Sam. i. 13.
3 ♦ Charms away? — G.
EpH. III. 8.] RICHES OF CHRIST. 179
prayer is Jacob's ladder, where you have God descending down into the
soul, and the soul sweetl}^ 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. In Cant. vii. 5, ' The king is held in the galleries.'
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,
ii. 14, ' my dove, that art in the clefts of the rock, in the secret places
of the stairs,' that art got into a hole, * let me hear thy voice, let me
see thy countenance ; for sweet is thy voice, and thy countenance is
lovely.' Secret meals are very fattening, and secret duties are very soul-
enriching. 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 riche&.
And the first proposition is this r
[1.] All that do grow rich in grace, they grow rich gradually.
The sun ascends by degrees; children, plants, and trees they grow by de-
grees; 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 that is rich in grace, but grows rich gradually. In
Prov. iv. 18, 'But the path of the just is like the shining light, that shin-
eth 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 Mai. iv. 2, ' Unto you that fear my name, shall the Sun of righteous-
ness arise with healing under his wings, and you shall go forth and grow
up as calves of the stall.' Hosea xiv. 5-7, ' I will be as the dew unto
Israel, he shall grow as the lily, and cast forth his roots as Lebanon,
His branches shall spread, and his beauty shall be as the olive tree, and
his smell as Lebanan. They that dwell under his shadow shall return,
they shall revive as the corn, and grow as the vine ; the scent thereof
shall be as the wine of Lebanon.' I shall but hint at this now, because
I have spoken more fully to it already, &c.
The second proposition is this :
[2.] Few or none are rich in all graces.
There are some men in the world that are generally rich, that are
rich in money, and rich in land, and rich in goods, but where you have
one man that is a general rich man in this sense, you have ten thou-
sand that are only rich in some one thing, as money, goods, or land, &c. ;
so it is here. It is a hard thing, if possible, to find a soul that is gene-
rally rich ; that is rich in every grace, that is rich in faith, and rich
in wisdom, and rich in love, and rich in patience, &c. Abraham was
rich in faith, and Job was rich in patience, and Moses was rich in meek-
ness, and David was rich in zeal, &c ; bat 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 that is rich in every grace ? Such that are rich in
some graces, are yet very defective and lame in other graces. The saints
] 80 THE UNSEARCHABLE [EPH. III. 8.
once at Rome were richer in wisdom and knowledge than the saints
at Thessalonica, Rom. xv. 14; and the saints at Thessalonica were
richer in faith, love, patience, and charity than the saints at Rome, 1
Thes. i. 4, ii. 8, compared with 2 Epistle i. 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,^ &c. And mark how this arises.
It arises sometimes from hence, that every saint doth endeavour to
excel in that particular grace that 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, &c. 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 act such and such graces. Now
the more any particular grace is acted, the more that particular grace is
increased. Frequent acts cause a stronger habit both in graces and in
sins. If all Christians should 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 ? &c.
The third proposition is this :
[3.] Sovls TYiay he 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 his 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
sadded, dejected souls, I will shew you how this comes to pass.
First, Sometimes it arises from the soul's strong desires of spiri-
tual riches. The strength of the souFs desires after spiritual riches,
doth 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,^ Many Christians have much worth
within them, but they see it not. It was a good man that said, * The
Lord was in this place, and I knew it not,' &c. Gen. xxviii.
Again, This ariseth sometimes from mens neglecting the casting up
of their accounts. Many men thrive and grow rich, and yet by neglect-
ing the casting up of their accounts, they cannot tell whether they go
^ No grace grows alike in all saints. In the parable some brought forth thirty, some
sixty, some a hundred, &c.
' The sun ascends without perception ; and so it is often in this supernatural motion,
&c. The Greeks derive their word for desire from a root that signifies to burn. Now, if
one should heap never so much fuel upon a fire, it would not quench it, but kindle it the
more. The application is easy.
EpH. III. 8.] RICHES OF CHRIST. 181
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, &c.^
Again, sometimes it ariseth 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 doth grow rich,
and yet he may grow rich ; but let him compare one year with another,
and he shall clearly see that he doth 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 ariseth from the souVs mistake in cast-
ing 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 got, whereas
indeed there is much got, 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 prize themselves above the
market ; so sincere souls do often put down their pounds for pence, their
thousands for hundreds, and still prize themselves below the market, &c.
The fourth proposition is this :
[4.] That saints "must endeavour to grow rich in every grace.
It is the duty and the glory of saints to endeavour to grow rich in
every grace. So the apostle, 2 Pet. i. 5 to 12, 'Add to your faith virtue,
and to virtue knowledge,' &c. It is the work, the duty, the glory of
a Christian, to be still adding one grace to another. So in chap. iii. 18,
' Grow in grace,' that is, in every grace, but more particularly and
specially, ' in the knowledge of our Lord and Saviour Jesus Christ'
' Grow in grace.' That is, grow in love, in faith, in humility, in meek-
ness, &c., but especially ' in the knowledge of our Lord and Saviour,'
because there was a special remedy against the error of those times,
&c. All the graces that be 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 labour might and main to keep your graces low
and poor ? You never hurt him less, you never honour Christ less, you
never mind your work less, than when grace is weak and low. This he
knows, and therefore labours to keep your graces down.
^ Seneca reports of one Sextiu3, that he would every night ask himself these three ques-
tions : (1). What evil hast thou healed this day? (2). What vice hast thoa stood against
this day? (3). In what part art thou bettered this day? &c. [Quintus Sextius : in Seneca,
Epist. lix. 6 ; Ixiii. 11, 13 ; Ixiv. 2 ; xcviii. 13 ; cviii. 17 ; and De Ira, ii. 36 ; iii. 36. — G.]
182 THE UNSEARCHABLE [EPH. III. 8.
Again, are not you liable to several changes in this world ? As, to
be rich and poor, exalted and abased ; now to relieve, and anon to be
relieved ; now well, and anon sick ; now strong, and anon weak ; now
in storms, and anon in calms ; now tempted, and anon delivered ; now
in one condition, and anon in another condition ; now up, now down ;
now forward, now backward, &c. Now pray tell me, doth not the
several changes and variety of providences that we meet with in this
world bespeak us to be rich, not in some, but in every grace ? Don't
a state of prosperity bespeak 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 hath 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 dunghill, don't this condition be-
speak much patience, much contentation, 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,
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 peifect
beauty and comeliness of the body rises from the symmetry and fitness
of the parts unto one another. Rare and excellent beauty ariseth from
the comeliness of all parts. If one part be comely, and another de-
formed, then there is no perfect beauty. Well, remember this, there
is no such beautiful Christians as those that grow rich in every grace.
Oh ! they are the beauty of Christ, the honour of the gospel, and the
glory of Christianity.
And so much for the fourth proposition, viz. that we must labour to
be rich in every grace.
The fifth proposition that I shall lay down is this,
[5.] Saints should labour mnore particularly and more especially
to be rich in faith.
Though it is of concernment to believers to be rich in every grace,
yet it is of special concernment to them to labour 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 i, 19, 'Ye are not redeemed
with silver and gold, but with the precious blood of Christ, as of a lamb
without blemish, and without spot.'
^ Whilst Pompey prospered, and Rome flourished, Cato stoutly held and defended a
divine providence ; but when he saw Pompey overthrown by Caesar, his body cast upon
the shore without honour of burial, and himself exposed to the danger of Caesar's army,
he changed his opinion, denying that there was a divine providence, but that all things
fell out by chance, &c.
EpH. hi. 8.] EICHES OF CHRIST. 183
Secondly, The promises are called precious promises : 2 Peter i. 4,
* Whereby are given unto us exceeding great and precious promises.'
Thirdly, Faith is called precious faith : ver. 1, ' Unto them that have
obtained like precious faith with us.' Now, though it be of concern-
ment for every saint to labour 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 that faith is the souV 8 greatest and choicest fence,
against her worst enemies.
In Eph. vi. 16, * Above all, take the shield of faith, whereby ye may
be able to quench all the fiery darts of the wicked.'
' Above all, take the shield of faith.' Neglect no part of your armour,
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.
It is reported of Satan that he should say of a learned man, Tu me
semper vincis, ' Thou dost always overcome me. When I would exalt
and promote thee, thou keepest thyself in humility ; and when I would
throw thee down, thou liftest thyself up in assurance of faith.' Faith
makes the soul invincible ; it makes the soul victorious ; it leads cap-
tivity captive ; it binds Satan in chains ; it foils him at every weapon ;
and therefore, above all, labour 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 no otherwise.
Be rich in this, and be rich in all ; be weak in this, and be weak in all.
Faith hath an influence upon all other graces ; it is like a silver thread
that runs through a chain of pearls ; it puts strength and vivacity into
all other graces. You never knew a man rich in any grace that hath
not been rich in faith. Every man's hope, joy, fear, love, humility,
patience, &c., is as his faith is. In Heb. xi. 1, ' Faith is the evidence
of things not seen, and the substance of things hoped for ;' or, as the
Greek hath it, I'rroaractg, ' the substance of things hoped for.' 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 hath such a virtue in it, that the
very touching of it quickens other stones, and puts a lustre 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 lustre
and a beauty upon all other graces in the soul of man ; and therefore
you should labour as for life to be rich in this particular grace of faith.
(3.) Thirdly, consider this. Of all graces that be in the soul of man,
faith is the most useful grace ; and therefore you should, above all,
labour 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.
Some say that king Midas bad obtained of the gods, that whatsoever
he touched should be turned into gold. I am sure that whatever faith
184j the unsearchable [Eph. III. 8.
toucheth, it turneth into gold, that is, into our good. If our faith
touches the promises, it turns them into our good ; whatsoever faith lays
its hand upon, it appropriates to itself, and turns it into the soul's good.
If faith looks upon God, it saith, ' This God is my God for ever and
ever, and he shall be my guide unto death,' Ps. Ixiii. 1 ; Ixxxix. 26.
When it looks upon Christ, it saith with Thomas, ' My Lord, and my
God,' John xx. 28. When it looks upon the crown of righteousness, it
saith, ' This crown is laid up for me,' &c. 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. ' With-
out faith it is impossible to please God,' Heb. xi. 6 ; iv. 2. All those
services are lost, wherein faith hath 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 labour above all to be rich in faith, he-
cause faith is that pHncely grace that Christ is most taken with.
Cant. iv. -9, ' Thou hast ravished my heart, my sister, my spouse, thou
hast ravished my heart with one of thine eyes,' — that is, with that piercing
eye of faith that looks up to my mercy-seat — ' with one chain of thy 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 doth often take the crown off his own head, and put it upon the
head of faith. Witness such passages as these, which are frequent in
Scripture, ' Thy faith hath healed thee,' ' Thy faith hath saved thee,'
' Thy faith hath made thee whole,' &c. 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
endeavours, &c. Oh but now faith acts like a king of kings, and un-
crowns 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. xv.
21-29. The poor woman shews 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 saith Christ, * O woman, great is
thy faith, be it unto thee even as thou wilt.' He doth not say, O woman,
great is thy love ; nor, O woman, great is thy wisdom ; nor, woman,
great is thy humility and self-denial ; nor, O woman, great is thy
patience, &c. ; but, ' O woman, great is thy faith ! He overlooks, as it
were, all other graces, and sets the crown upon the head of faith : ' O
woman, great is thy faith.' So in Mark v., the woman that had a bloody
issue twelve years comes to Christ for cure, and in the close of the story
saith Christ to her, ' Woman, thy faith hath made thee whole.' He
doth not say. Woman, thy pressing hard to come to me hath made thee
whole, but ' Thj faith hath made thee whole.' He doth not say. Woman,
EpH. III. 8.] RICHES OF CHRIST. 185
thy earnest desires and endeavours to be made whole hath made thee
whole, but 'Thy faith hath made thee whole.' He doth not say,
Woman, thy fear and trembling hath made thee whole, but ' Thy faith
hath made thee whole,' &c. So in Luke vii. 50, ' Thy faith hath saved
thee, go in peace.' Though she wept much, and loved much, yet Christ
doth not say, Thy tears have saved thee, thy sorrow hath saved thee.
He doth not say. Thy humility, thy charity hath saved thee ; but ' O
woman, thy faith hath saved thee.' Christ overlooks all other graces,
as it were, and casts a lovely^ eye upon the grace of faith, &c.
(5.) And then again, in the fifth place, you should above all labour
to be rich in faith, because of all graces in the soul of man, faith makes
him most lively and active.
There is no grace, I say, no grace in the soul of man, that makes him
so full of life and action, as the grace of faith. Faith is the primum,
mobile, the first pin, the first wheel that moves all the golden wheels
of obedience. In Heb. xi., you read what those worthies did ; they left
their country, their kindred, upon a bare command of God. Faith hath
Eachel's eye, but Leah's womb ; it makes souls very fruitful in ways of
well-doing. Faith is as the spring in the watch, that moves the wheels.
Not a grace stirs till faith sets it on work. Faith is like Solomon's
virtuous woman, that sets all her maidens on w^ork. Faith sets joy on
work. 'Abraham desired to see my day, and saw it, and rejoiced.'
Faith sets love on work ; it works by love ; Gal. v. 6, it sets hope on
work, Rom. viii. 24, 25 ; it sets godly sorrow at work, Zech. xii. 10 ; it
sets patience at work. I believe that God is wise and loving, and what
he doth is out of some noble design to do my soul good ; this spins out
patience. Faith fits a man to do, to suffer, to wait, to walk, &c., there-
fore labour above all to be rich in faith. ^
(6.) And then, sixthly, of all graces, faith renders the soul most in-
vincible ; and therefore you should labour above all to be rich in faith.
It renders the soul invincible and unconquerable under all the hard-
ships and trials it meets with in this world. Faith makes a man
triumph in all the changes and conditions of this life. It was their
faith that made them invincible in Dan. iii. 16-18, ' O Nebuchadnezzar,
we are not careful to answer thee in this matter. If it be so, our God,
whom we serve, is able to deliver us from the burning fiery furnace ;
and he will deliver us out of thine hand, O king. But if not, be it
known unto thee, king, that we will not serve thy gods, nor worship
thy golden image which thou hast set up.' And so Daniel's f^iith stopped
the lion's mouth ; it made him too strong for the strongest beasts of
prey, as you may see in Dan. vi. Though the enemies of a believer
are very subtle, strong, and experienced, and though the battle be hot
and long, yet a soul rich in faith shall have the day. Faith will render
a believer victorious in the close : ' He may suffer death,' as Cyprian
said to Cornelius, ' but never conquest.'^* Faith renders the soul a lion,
^ ' Loving.' — Ed.
2 True faith puts forth itself into vital operations. Ferdinand of Arragon believed the
story told liim by Columbus, and therefore he furnished him with ships, and got the
West Indies by his faith in the undertaking. But Henry the 7th of England believed him
not, and therefore trusted him not with shipping, and so lost all the purchase of that
faith ; which purchase may yet be recovered, if the Lord shall please to own and crown
the just and noble design of General Pen, &c. ^ Mori posse, vinci non posse. — Cyprian.
186 THE UNSEARCHABLE [EPH. III. 8.
a rock, &c. It is reported of some of the Roman and Grecian captains,
that they proved always victorious, and were never beaten by any.
Such is the nature of faith ; it renders a soul victorious in all engage-
ments. In all engagements faith brings a man bravely off, and enables
him to keep his ground, and triumph.^ Ps. Ix. 6-10, ' God hath spoken
in his holiness ; I will rejoice : I will divide Shechem, and mete out the
valley of Succoth. Gilead is mine, and Manasseh is mine ; Ephraim
also is the strength of my head ; Judah is my lawgiver ; Moab is my
wash-pot ; over Edom will I cast out my shoe : Philistia, triumph thou
because of me,' &a It is not great resolutions, nor big words, nor high
looks, but faith, that will make a man stand fast in shaking times. No
hand can put the garland upon a Christian, but the hand of faith, &c.
Faith alters the tenses, it puts the future into the present ; Gilead is
mine, &c.
(7.) And then, seventhly, above all labour to be rich in faith, because
Satan will labour might and Tuiain to weaken your faith.
Oh ! the great design of Satan is not so much to weaken you in ex-
ternals, as it is to weaken you in internals. Satan can be contented
that men should have their heads full of notions, and their mouths full
of religion, and their bags full of gold, and their chests full of silver,
and their shops full of wares, so their souls be either void of faith, or but
poor and low in faith. Satan's greatest plot is to weaken the faith of
Christians. Luke xxii. 31, 32, ' And the Lord said, Simon, Simon, be-
hold, Satan hath desired to have you, that he may sift you as wheat :
but I have prayed for thee, that thy faith fail not.' Satan hath an
aching tooth at thy faith ; his design is upon that ; he will labour might
and main to weaken that, to frustrate that, and therefore ' I have prayed
that thy faith fail not.' Satan knows that nihil retinet qui jidem
perdidit.
(8.) And then, eighthly, consider this, of all graces, faith contributes
most to the bringing down of mercies and blessings upon yourselves
and friends; and therefore you should above all labour to be rich in
this particular grace of faith.
Faith contributes to the bringing down of blessings upon ourselves.
In Dan. vi. 23, ' Daniel was delivered/ saith the text, ' because he be-
lieved in his God.' It was his faith, and not his prayers ; it was his
faith, and not his tears ; it was his faith, and not his sighs that stopt
the lion's mouths, and wrought deliverance for him. So in Ps. xxvii. 13,
*I had fainted unless I had believed to see the goodness of the Lord in
the land of the living.' So in 2 Chron. xx. 20, ' Believe in the Lord
your God, so shall ye be established ; believe his prophets, so shall ye
prosper,' and so they did. That is a very famous scripture to this pur-
pose, 2 Chron. xiii. 15-17, ' Then the men of Judah gave a shout : and
as the men of Judah shouted, it came to pass, that God smote Jeroboam,
and all Israel, before Abijah and Judah. And the children of Israel fled
before Judah, and God delivered them into their hands. And Abijah
and his people slew with a great slaughter : so there fell down slain of
Israel five hundred thousand chosen men.' Here was a great slaughter ;
no wars, no slaughters comparable to those the Scripture speaks of
^ As may be fully seen in the Book of Martyrs, and in Heb. xi. [Foxe and Clarke, as
before — G.]
EpH. III. 8.] KICHES OF CHRIST. 187
And the reason is rendered, verse 18, 'Because they relied upon the
Lord God of their fathers.' Were men more rich in faith, they would
be more rich in other blessings, &c. And as faith is the only way to
bring down a blessing upon ourselves, so faith is the only way to bring
down blessings upon our friends and relations. Though another man
cannot be saved by my faith, yet he may be blessed with many blessings,
upon the account of my faith. In Mat. xv. 22-29, it was the Canaan-
itish woman's faith that brought a blessing of healing upon her daughter.
And so in Mat. viii. 6-14, the centurion's faith healed his servant that
was sick of a palsy, ' and from that very hour he was healed.' The
servant got well by his master's faith. And so likewise in Mark ix., the
faith of the father prevailed for the dispossessing of his son, ' If thou
canst believe,' saith Christ, ' all things are possible.' And the poor man
said with tears, 'Lord, I believe, help my unbelief.' And presently Christ
charged the foul spirit to come out of him, &c- A believing husband,
a believing wife, a believing child, or a believing servant, may bring
down, by the actings of faith, many a blessing upon their relations.
Faith hath a happy hand, and never but speeds in one kind or another.
It hath what it would, either in money or money's worth.
Apollonius, saith Sozomen, never asked anything of God, either for
himself or his friends, but he had it. And one pointing to Luther said,
* There is a man can have anything of God that he will ask.' Faith
hath a kind of omnipotency in it, it is able to do all things, &c.
And as faith brings down blessings upon our own heads and the heads
of our friends, so it often brings down wrath upon our enemies. There
is nothing contributes so much to our enemies' ruin as faith doth. I am
confident it hath neither been armies, nor navies, nor parliaments, that
have had the chief hand in bringing down the proud and stout enemies
of Christ and Zion, in this and other nations, but the faith of his de-
spised people. One enemy may stand before the face of another, but
what enemy can stand before the face and power of faith '? That is a
remarkable scripture, Heb. xi. 33, ' Who through faith subdued king-
doms, wrought righteousness, obtained promises, stopped the mouths of
lions, quenched the violence of fire, escaped the edge of the sword, out
of weakness were made strong, waxed valiant in fight, turned to flight
the armies of aliens.' Other means were used, but that which did the
work, and struck all dead, was faith. Faith engages God in every en-
counter, and who can stand before a consuming fire ?^
Polybius, speaking of Horatius his keeping of the field against his
enemies' forces, saith, ' That his enemies were more afraid of his faith
than of his warlike strength.' And truly there is nothing that renders
men more dreadful to an understanding enemy than their faith. Oh !
it is brave for men to believe down the power of darkness, to believe
down those that war against the Lamb, &c. No way to get an enemy
down like this ; nor no way to keep an enemy down like this ; no way
to save a kingdom like this ; nor no Avay to keep a kingdom like this.
The nation is beholden to none so much as to believing souls. O Eng-
land ! England ! thou hadst long before this been a prey to men that
1 Mary Queen of Scots, that was mother to king James, was wont to say that she feared
Master Knox's prayers, who was a man of much faith, more than an army of ten thou-
sand men.
188 THE UNSEARCHABLE [EpH. III. 8.
delight in blood, had it not been for the faith of the worm Jacob, &c.
Christians ! as you would have Christ, go on and do more and more
for England; as you would be crowned with the choicest and the chiefest
blessings, and as you would have vengeance executed upon all that hate,
that wage war against and persecute Christ and the saints, be mighty
in believing.
(9.) Ninthly and lastly. Faith is a root grace; and will the branches
flourish if the root ivither ?
Oh ! therefore, water this root, have an eye to this root. If you have
a choice root in any of your gardens, oh how careful are you of it !
you will mind it and water it and look to it, &c. Well, of all graces
faith is the root grace, and if this die you will find your graces to lan-
guish. Your hope, love, fear, patience, humility, joy, &c., can never out-
live your faith. These live together and they die together ; therefore,
above all, labour to be rich in faith, for this is a root grace, and if this
flourish all other graces will flourish ; but if this decay, all other graces
will lose their strength, beauty, glory, &c.
And thus much for the fifth proposition. We come now to the sixth
proposition, and that is this :
[().] That no gracious souls do at all times alike grow and thrive
in spiritual riches.
A child sometimes shoots up more in a month than he doth at other
times in many months, and sometimes more in a year than he does after-
wards in many years. And do not plants and trees sometimes shoot up
more in a week than in many, &c. So, many a Christian thrives more,
and gets more spiritual riches in one month than in many, in one year
than in many. I appeal to your experiences, Christians ! don't you find
it so ? I know you do. To cite Scripture to prove this would be to cast
water into the sea, and to light candles to see the sun at noon. Sin and
Satan do sometimes work more violently and more strongly in the souls
of saints than at other times. Now, when sin and Satan work most,
and prevail most, then grace thrives least. As the life of grace is the
death of sin, and the growth of grace the decay of sin, so the increase
of sin is the decay of grace, and the strengthening of sin is the weaken-
ing of grace.
Again, No saints have at all times alike gales of the Spirit of God,
and therefore they do not grow in spiritual riches at all times alike.
No ships have at all times the same gales of wind, &c. A man thrives
in spiritual riches as the gales of the Spirit of God are upon him, and no
otherwise. When the Spirit of the Lord doth blow most sweetly and
strongly upon his heart, then his graces thrive and flourish most, then
those beds of spices do yield the most fragrant smell ; but when the
Spirit of the Lord doth withdraw and withhold his influences, how doth
the strength and glory of grace wither and decay ! Latimer said of the
Spirit, that it is coming and going, &c.
The herb heliotropium doth turn about, and open and shut, accord-
ing to the motion of the sun ; so do the graces of the saints according
to the internal gales, motions, and operations of the Spirit, &c.
Again, no saints have at all times the like external advantages and
opportunities of growing rich in spirituals. They have not the word,
it may be, in that power and life as formerly; or it may be they enjoy
EpH. III. 8.] RICHES OF CHRIST. 189
not the communion of saints as formerly ; or if they do, yet perhaps
those that have formerly been as fire to warm and inflame them, are
now become water to cool them, and deaden them ; or it may be they
have not those advantages for closet duties as formerly ; or it may be,
the course of nature is changed ; and if so, it is no wonder that they
thrive not in spirituals as formerly. When children have not as good
food, and as good lodging, and as good looking after as at other times,
no wonder if they thrive not as at other times. When men have not
the same advantages and opportunities to grow rich in the world as for-
merly, do we wonder that they thrive not as before ? Surely no.
And sometimes this arises from the breaking of some bone by sin.
David found it so. Many a man, by breaking a bone, is much hindered
from thriving in the world. Oh ! this broken arm, this broken leg, hath
cost me many a fair pound which otherwise I might have got. Oh
friends ! sin is the breaking of the bones, the breaking of a man's peace
and communion with God ; it is the breaking of his hope and confidence
in God ; it is the disjoining of a man from God ; and so it hinders a
man's spiritual growth : Isa. lix. 1, 2 ; chap. Ixiv. 7 ; Gal. vi. 1. Believe
it. Christians ! if you play and dally with sin, if you fall in with sin, if
you make one with sin, you will never grow rich in spirituals. Sin will
cause such a breaking of bones, as will undoubtedly hinder the pros-
perity of your souls. And so much for the sixth proposition.
[7.] The seventh and last proposition that I. shall propound is this :
A man may grow rich in those graces that are Tnore remote from
Christ, that are less conversant about Christ, when he doth not grow
rich in those graces, that, as special favourites, stand always at the
elbow of Christ, and are most busied and conversant about Christ.
Let me open it thus to you :
You know at court there are some that have the honour to attend
always at the prince's elbow, and there are others that appertain to the
same prince, but are more remote in their employments for him, &c.
So in the soul, there are some graces that are more remote, and not so
conversant about the person of Christ, as now humility, self-denial,
patience, meekness, temperance, sobriety, and the like. Now, though
these graces do appertain to the same prince, though they are all ser-
vants of the Lord Jesus, yet notwithstanding tljey are more remote, and
busied about other objects and things. Oh ! but now faith and love are
choice favourites, that always stand at the elbow of Christ. Faith and
love are Christ's greatest favourites in heaven. Now I say, a Christian
may grow rich in those graces that are more remote from Christ, that
are less conversant about the person of ChriwSt, when he doth not grow
rich in those particular graces that are most active about the person of
Christ. He may grow rich in humility, in self-denial, in meekness,
in temperance, &c., when he doth not grow up in joy and delight and
comfort, &c. The tree grows downward, when it doth not grow upward ;
so a soul may grow rich in some particular graces, when he doth not
grow rich in other graces. He may grow rich in those graces that are
more remote from Christ, when he doth not grow rich in those graces
that are more conversant about the person of Christ. Some limbs and
branches of a tree grow more than others.
And so I have done with .these propositions ; the serious minding of
1 90 THE UNSEARCHABLE [EPH. III. 8.
them may prevent many objections, and to many give satisfaction in
several cases, &c.
The fourth and last thing propounded was, to give you,
4. Some notes of a person that is spiritually rich.
Clearly, as there are few worldly rich men to those that are poor, so
there are few in this professing age, that will be found to be spiritually
rich, compared with the multitude of Laodiceans that swarm in these
times. We have many that say they are rich, and that think they are
rich, when the truth is they have either no grace, or but a very little
grace ; and these five following things do clearly evidence it, &c.
[1.] First, Rich men have more variety of objects to delight them-
selves with, thoM poor m,en have.
They have houses and gardens, and lands and cattle, and silver and
gold, and jewels and pearls, and what not, to delight themselves with.
Oh! but poor men have not such variety of objects to delight themselves
with, as ridi men have. It is just thus in spiritual riches. A man
that is rich in grace hath more variety of spiritual objects, about which
his soul is most conversant,, than a man that is poor in grace. He hath
more objects of love, of joy, of delight, of content, to busy and exercise
his soul about, than others that are weak in grace: 2 Cor. vi. 10,
' Enjoying nothing, and yet possessing all things.' A soul rich in grace
possesses and enjoys all things in Christ, and Christ in all things.
They enjoy all good in him who is the chiefest good, who is the spring
and fountain of good. Joseph, in Pharaoh's court, had more variety of
objects to delight him, than his brethren had to delight themselves in
their father's house, &c.
I have spoken largely to this already, and therefore shall content
myself in giving you this hint. It stands upon you to inquire what
variety of objects you have to delight your souls in. But,
[2.] Secondly, Rich men can reach to those things that poor m,en
cannot reach to.
I would have such and such things,, saith the poor man, as the rich
man hath ; I would fare as he fares, and wear as he wears, and do as
he doth, but my stock will not reach it. So a soul that is spiritually
rich can reach to those things that one that is poor in grace cannot
reach unto. He can reach to those joys, to those comforts, and to those
contents, to those heights of communion with God, and to those visions
and apprehensions of God, that a soul that is not rich in grace cannot
reach to. Oh ! I would fain have that comfort, and that joy, and that
peace, and that communion with God, and those visions of God, that
such and such souls have, saith a poor Christian ; but I cannot ; my
stock will not reach to it. It is an argument a man is grown higher,
when he can reach higher than he could before, whether it be a beam
or a pin, &c. So it is an argument, that a soul is grown rich in grace,
when he can reach beyond what formerly he could reach unto ; when
he can reach beyond his enlargements, beyond his in-comes, beyond his
comforts, to a Christ ; when in duty, he can reach above duty ; when
in an ordinance, he can reach to Christ, above the ordinance ; when
under enlargements, he can reach above enlargements, to Jesus Christ.
Oh ! but now a man that hath but a little grace, he can rarely reach
above his duties, above ordinances, above enlargements, to Christ. He
EpH. III. 8.] RICHES OF CHRIST. 191
is very apt to sit down and warm himself with the sparks of his own
fire, and to feed upon ashes, as the prophet speaks, Isa. 1. 11, xliv. 20,
&c. But now, a soul that is rich in grace, says, Well ! these ordinances
are not Christ, these refreshings are not Christ, these meltings are not
Christ, these enlargements are not Christ ; these are sweet, but he is
more sweet ; these are very precious, but he is most precious. And
thus those that are spiritually rich do out-reach all others, &c.^
[3.] Thirdly, Rich men can loith more ease and pleasure hear
burdens, than poor men can.
When taxes and burdens are laid upon poor men, they sigh, and
shrug, and complain that they are not able to bear them, when rich
men make nothing of them. So souls that are rich in grace can bear
burdens Avithout a burden ; they can bear crosses, afflictions, and per-
secutions, with abundance of ease, cheerfulness, and eontentedness of
spirit ; they da not shrug, nor grumble, but bear the greatest trials with
greatest sweetness, as you may see in Acts v., ' They went out rejoicing
that they were counted worthy to suffer for the name of Jesus.' So
Paul, 2 Cor. xii. 10, 'I take pleasure in infirmities, in reproaches, in ne-
cessities, in persecutions, in distresses, for Christ's sake.' 'I take pleasure.'
The Greek word is an emphatical word, euSoxw ; it is the same word
that God the Father uses to express his infinite delight in his Son :
Mat. iii. 17, ' This is my beloved Son, in whom I am well pleased ;' or,
' in whom I am infinitely delighted.' The same word the apostle uses
to express the wonderful delight that he took under all his sufferings ;
he rejoices and leaps under all his burdens. Oh \ but now a soul that
is poor in grace, he cannot bear a burden without a burden ; every light
affliction turns him, and sinks him ; every molehill is a mountain ;
every scratch on the hand is a stab at the heart ; every wave is a sea,
and the poor Christian sighs and groans, and cries out. Oh ! no sorrow
to my sorrow ! no loss to my loss ! no cross to my cross ! but souls
rich in grace act quite contrary, as hath been hinted and proved, &c.
[4.] Fourthly, Rich men are most envied.
History and Scripture speak out this, as well as our own experience.
The rich man above all others is the greatest object of envy, and it is
as true that such that are most rich in spirituals are of all men the
most envied. Moses and Aaron Vere rich in spirituals, and oh, how
were they envied by Korah, Dathan, and Abiram, and other wicked
wretches ! Ezra, Nehemiah, and Mordecai, were rich in spirituals, and
who more envied ? Among all the prophets and apostles, those have
been most envied, that have most abounded in spiritual worth ; and to
this very day, none are such objects of scorn and envy, as those that
have most of Christ within. Men that have more leaves than fruit,
that have a golden outside, but a threadbare inside, are less envied
than those that are 'all glorious within.'^ Men of greatest excellencies,
are the main objects upon which the eye of envy is placed, Ps. xlv. 13.
Saul's envious eye was placed upon David, and Cain's upon Abel, and
Esau's upon Jacob, and Herod's upon John, and the Pharisees' upon
• A tree that is well grown stands it out in the worst storms ; it bends not, it breaks
nof, &c.
* It was said of Caesar and Pompey, that the one could not endure a superior, nor the
other an equal. [Plutarch : Julius Caesar. — G.]
192 THE UNSEARCHABLE [EPH. III. 8.
Christ. Envious souls are like the ravens, that fly over the sweet
garden, and light upon the stinking carrion. Envy doth ever ascend ;
It never descends. An envious man can with more ease die miserably,
than see another live happily. An envious heart weeps to see others'
mercies, and joys to see others' miseries. An envious heart is like the
mermaid,^ which never sings hut in a storm, and never mourns but in
a calm. An envious man cannot endure those excellencies in others
that he wants in himself; he loves not any light that outshines his
own, any crown that outweighs his own, &c. Socrates calls envy Serram
animce, the soul's saw, &c.
Cimon, the famous general of the Athenian commonwealth, hearing
a friend of his highly commending his martial achievements, answered,
* That they were not worthy of commendations, because they were not
envied,' &c.
[5.] Fifthly, Rich men are most temfted and assaulted.
Pirates do not use to set upon empty vessels, but those that are most
richly laden ; and beggars need not fear the thief, though the rich man
do. Those that have been most rich in spirituals, have been most
assaulted and tempted by Satan. Witness Abraham, Job, Joshua,
Peter, Paul, yea, Christ himself. The best men have always been most
and worst tempted. None so much in the school of temptation, as
those that are most rich in grace. There are none that are such blocks,
such mountains in Satan's ways, as these ; none do him that mischief
as these ; none are so active and so resolute in their oppositions against
him as they, &c. ; and therefore none so assaulted and tempted as they.^
And thus by these five things you may know whether you are rich in
grace or no.
Use 2. The next use is this :
If the Lord Jesus Christ be so rich, then do not join anything with
him, in the great work of your redemption and salvation.
There are riches enough in Christ to pay all your debts, and to satisfy
divine justice to the utmost farthing, without being beholden to your
prayers, tears, or humiliations. Christ will be Alexander or Nemo on
earth. Kings love no consorts ; power is impatient of participation.
When Augustus Caesar desired the senate to join two consuls with
him, for the carrying on the goveAment of the state, the senators
answered, ' That they held it a diminution to his dignity to join any
with so incomparable a man as Augustus Caesar was.' [Suetonius].
Was it a diminution to his dignity to join others with him in the
government of the state ? And is it not a diminution of the dignity
and glory of Christ, to join your actions and your endeavours with his
blood, in the business of your redemption ? In Isa. Ixiii. 3, ' I have
trodden the wine-press alone ; and of the people there was none with
me.' And in Isa. xliv. 24, ' Thus saith the Lord, thy Redeemer, and
he that formed thee from the womb, I am the Lord that maketh all
things ; that stretcheth forth the heavens alone, that spreadeth abroad
the earth by myself.' It is a sad reproach to Christ to join anything
with him in the great business of your salvation ; therefore abhor it
^ Spelled ' mearmaid.' — G.
2 God and Satan will try to the utmost those particular graces wherein any Christian
does excel, &c.
EpH. III. 8.] EICHES OF CHRIST. 193
more than hell itself : let Christ be all in all. We must say of Christ
as it was once said of Caesar, Socium habet neminem, He may have
a companion, but he must not have a competitor, &c.
Again, Thirdly,
Use 3. If Christ be so rich, then take heed of three things.
(1.) First, Take heed of sitting down dejected and discouraged under
any losses or troubles that do befall you, or that have or shall befall
you for the name of Christ
Christ is generally rich ; he is able to make up all your losses and
wants : Philip, iv. 1 9, ' But my God shall supply all your need, accord-
ing to his riches in glory by Jesus Christ,' as he did the widow's vessel.
The fountain hath not the less water for the vessel it fills, nor the sun
the less light for that it gives forth to the stars ; so the Lord Jesus
Christ hath never a whit the less for what he gives forth unto his saints.
When Zedislaus, the king of Poland's general, had lost his hand in
his service, the king sent him a golden hand. Ah, Christians ! when
you lose this or that for him, he will send you a golden hand ; if you
lose a penny for him, he will give you a pearl, Christ will not live
long in any man's debt ; if he should, he would lose his glory, &c.
(2.) Secondly, If the Lord Jesus be ver}'- rich, Oh then take heed of
despairing by reason of your sins.
I confess, the least sin should humble the soul, but certainly the
greatest sin should never discourage the soul, much less should it work
the soul to despair. Read 1 Tim. i. 13-15, and despair, I had almost
said, if thou can'st. Despairing Judas perished. Acts ii., whenas the
murderers of Christ, believing on Christ, were saved. Despair is a sin ex-
ceeding vile and contemptible; it is a word of eternal reproach, dishonour,
and confusion; it declares the devil a conqueror ; and what greater dishon-
our can be done to Christ, than for a soul to proclaim before all the world
the devil a crowned conqueror ? A despairing soul is magor missabib, a
terror to himself; his heart a hell of horror; his conscience an aceldama,
a field of black blood. He hath no rest at home nor abroad, at bed nor
board, but is as if infernal devils followed him in fearful shapes, terrify-
ing and tormenting his perplexed soul. Eternity of misery, feared or
felt, begets that monster which, like Medusa's head, astonisheth with
its very aspect, and strangles hope, which is the breath of the soul.
As it is said, dum spiro, spero, so it may be inverted, dum spero, spiro ;
other miseries may wound the spirit, but despair kills it dead, &c.^
(3.) Thirdly, If Christ be so rich, then take heed of presuming.
Take heed of taking encouragement to sin upon this account, that
Christ is rich in grace and mercy. Christ is a lion as well as a lamb ;
he hath a sword as well as a sceptre. To argue from the riches of
mercy to sinful liberty is the devil's logic. A soul that thus reasons is
a soul left of God, a soul that is upon the last step of the ladder, a soul
that Satan hath by the hand ; and the eternal God knows whither he
will lead him. What the women sung of Saul and David, that ' Saul
had slain his thousands, and David his ten thousands,' 1 Sam. xviii.
* ' My sin is greater than can be forgiven,' saith Cain. Thou liest, Cain, saith Augus-
tine ; for God's mercy is greater than the sins of all men, and it is a great injury to God
to distrust of his mercy. \In loco. — G.]
VOL. III. ' N
194 THE UNSEARCHABLE [EpH. III. 8.
6, 7, that I may say of despair and presumption, * Despair hath slain
her thousand, but presumption hath slain her ten thousand/ ' Shall
we sin that grace may abound 1 God forbid. How shall we that are
dead to sin, live any longer therein ?' Rom. vi. 1, 2. As the beams of
the sun, shining on the fire, put out the fire, so the shinings of God's
mercy on us should extinguish sin in us, as the apostle argues, 2 Peter
iii. 15, from Paul, Rom. ii. 4. Christ seems to say to souls, as Theseus
said once, ' Go,' says he, ' and tell Creon, Theseus offers thee a gracious
offer, yet I am pleased to be friends, if thou wilt submit. This is my
first message, but if this offer prevail not, look for me to be up in arms.'
Ah souls 1 if you shall abuse the riches of grace to a presumptuous sin-
ning against Christ, Christ will take up arms, and you shall die for it.
The next use is this :
Use 4. If Christ be so rich. Oh ! then, open to Christ when he knocks.
Christ knocks by his word, and he knocks by his rod ; he knocks by
his Spirit, and he knocks by his messengers, and he knocks by con-
science. Oh, open to him ! for he is very rich. Though you shut the
door against a poor man, yet you will open it to one that is rich ; and
why not then to Christ, who would fain have entrance ? Rev. iii. 20,
' Behold, I stand at the door, and knock : if any man hear my voice,
and open the door, I will come in to him, and will sup with him, and
he with me.'
' Behold, I stand.' I that am the King of glory, I that am ' King of
kings, and Lord of lords,' Ps. xxiv. 7-9, Rev. xvii. 14. T that am rich in
mercy, rich in goodness, rich in grace, rich in glory, *I stand at the door
and knock.' I that have gold to enrich you, I that have eye-salve to
enlighten you, I that have glorious apparel to clothe you, I that have
mercy to pardon you, I that have power to save you, I that have wisdom
to counsel you, I that have happiness to crown you, *I stand at the door
and knock/
* If any man open.' If the master will not, yet if the servant will ;
if the mistress will not, yet if the maid will ; if the parent will not, yet
if the child will ; if the rich man will not, yet if the poor man will ; if
the pharisee won't, yet if the publican will ;
* I will come in, and sup with him, and he with me.' Jesus Christ
hath the greatest worth and wealth in him. As the worth and value
of many pieces of silver is in one piece of gold, so all the heavenly ex-
cellencies that are scattered abroad in angels and men, are united in
Christ ; yea, all the whole volume of perfection which is spread through
heaven and earth is epitomised in Christ.
They say it is true of the oil at Rheems, that though it be continually
spent in the inauguration of their kings of France, yet it never wastes.
Christ is a pot of manna, a cruse of oil, a bottomless ocean of all com-
forts and contents that never fail. A saint may say, ' In having no-
thing, I have all things, because I have Christ. Having therefore all
things in him, I seek no other reward, for he is the universal reward.'
And then again.
Use 5. If Christ be so rich, then sit down and wonder at his con-
descending love.
That one so rich should fall in love with such that are poor, wretched,
miserable, blind, and naked, Rev. iii. 17-21, &c. ; that one so high
EpH. III. 8.] RICHES OF CHRIST. 195
should look so low as poor we ; that one so great, that one who is the
Lord and heir of all, should match with us that have nothing at all.
' O the breadth, the length, the depth, the height' of Christ's
love to unlovely souls ! to such that had neither portion nor propor-
tion ; that had neither external nor internal worth tliat might in the
least draw his love towards them, Heb. i. 2-4, Philip, iii. 1 7-19, &c., Ezek.
vi. 16. You were indebted to God for the clothes you wear, for the
bread you eat, for the houses you live in, the air you breathe in, the
beds you lie on, the ground you tread on, &c. Now for Christ to love
such, and to be willing to bestow himself upon such nothings, oh ! how
should this work them to spend their days in admiring and contem-
plating upon his kindness and goodness !
1 have read a story of an elephant, who being fallen down, and
unable to help himself or get up again, by reason of the inflexibleness
of his legs, a forester coming by helped him up, wherewith the ele-
phant, by the very instinct of nature, was so affected, that he followed
this man, would do anything for him, and never left him till his dying
day.^ The application is easy.
The next use that we shall make of this point is this.
Use 6. If Christ be so rich as hath been discovered to you, then prize
Christ above all.
As the people prized David above themselves, saying, * Thou art worth
ten thousand of us,' 2 Sam. xviii. 3, so should saints lift up Jesus Christ
above themselves, and above everything below himself He that lifts
not Christ up above all hath no interest in Christ at all ; he that sets
not Christ above all is not a disciple of Christ : Luke xiv. 26, * If any man
come to me, and hate not his father, and mother, and wife, and children,
and brethren, and sisters, yea, and his own life also, he cannot be my
disciple.' Surely they do not truly love Christ who love anything more
than Christ.^
It was a notable saying of Jerome, * If my father should hang upon
me, my brethren should press round about me, and my mother should
stand before me, I would throw down my father, I would break through
my brethren, and I would trample upon my mother, to come to Christ.'
Other saints have lifted up Christ above all their lands, relations, and
lives, as you may see in Heb. xi. ; and so did a multitude of the martyrs
imder the ten persecutions, &c. As Pharoah set up Joseph above all,
and made him governor of the land, and as Darius set up Daniel over
all, so you must prize Christ, and set up Christ above all.
Remember a few things, that this may the better stick upon your
hearts.
[1.] First, A Christ highly prized will be a Christ greatly delighted in.
Every soul delights in Christ as he prizes Christ, and no otherwise.
The reason of reasons why Christ is no more delighted in, is because he
is no more prized among the sons of men : Cant. ii. 5, * As the apple-
tree among the trees of the wood, so is my well-beloved among the sons.
I sat down under his shadow with great delight, and his fruit was plea-
sant to my taste.' The seeing of this object delights the eye of a believer,
^ Love is like fire, very operative. Si non operatur, non est.
2 Austin saith he would willingly go through hell to Christ. . . . Certe non amant illi
Christum, qui aliquidplus quam Christum amant.
196 THE UNSEARCHABLE [EPH. III. 8.
the hearing of this object delights the ear of a believer, the enjoying,
the possessing of this object delights the heart of a believer : * 1 sat
down under his shadow with great delight'
The apple-tree is delightful for shadow, so is Christ ; he is a shadow
to poor souls when they are scorched with troubles within and terrors
without : Isa. xxxii. 2, ' And a man,' that is, Christ, ' shall be as an
hiding-place from the wind, and as a covert from the tempest, as rivers
of waters in a dry place, as the shadow of a great rock in a weary land/
The apple-tree is delightful for pleasantness of fruit, so is the Lord
Jesus for those pleasant fruits of righteousness and holiness that grow
upon him.
And the apple-tree is delightful for varieties, so is Christ ; for there
are all varieties of excellencies in himself: Col. i. 19, 'It pleased the
Father that in him should all fulness dwell.' We delight in persons
and things as we prize them, and no otherwise. Jonathan highly prized
David, and delighted in him accordingly. Jacob highly prized Rachel,
and delighted in her answerably. You will delight in Christ as you
prize him ; if you prize him but a little, you will delight in him but a
little.
[2.] Secondly, Remember this, a Christ Jiighly prized will be a Christ
gloriously obeyed.
Every man obeys Christ as he prizeth Christ, and no otherwise. The
higher price any soul sets upon Christ, the more noble will that soul be
in his obedience to Christ. If Christ were more prized in the world, he
would be more obeyed in the world. A soul that highly prizeth Christ
is better at obeying than at disputing any command of Christ. If
Christ will command such a soul to step over the world's crown to take
up his cross, the soul will do it, as you may see in Moses, Heb. xi. 24-
26. He sets a higher price upon Christ's cross than upon Pharoah's
crown. When Christ's cross and the world's crown stood in competi-
tion, upon a bare command of God Moses steps over the world's crown
to take up Christ's cross : ' He chose rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season.' And so
Abraham, upon a bare command of God, leaves his country, and his
near and dear relations. He wholly resigns up himself to God ; lie puts
his hand into God's, and is willing that God should lead him whither he
pleases, and do with him what he pleases.^
I remember an excellent saying of Luther, Mallem mere cum
Christo, quam regnare cum Ccesare, ' I had rather,' saith he, ' fall with
Christ than stand with Caesar.' And indeed every gracious soul that
highly prizes Christ will rather choose to fall with Christ than to neglect
his obedience to Christ. By obeying Christ we gain more honour than
we can give ; by kissing the Son we even command him, and make him
ours, &c.
[3.] Thirdly, Christians, remember this, all the causes of prizing
persons and things are eminently and only in Christ ; which bespeaks
you all to set a very, very high price upon the Lord Jesus. Christ's
beauty needs no letters of commendation. You prize some for their
beauty ; why, the Lord Jesus Christ is the fairest among the children
' Non parentum aid majorum authoritas, sed Dei dicentis imperium. The command of
God must outweigh all authority and example of men. — Jerome.
EpH. III. 8.] EICHES OF CHRIST. 197
of men, Ps. xlv. 1, 2 ; Cant. v. 10, 'My beloved is white and ruddy; the
chiefest,' or, the standard-bearer, 'among ten thousand.' You prize
others for their strength; why, the Lord Jesus Christ hath in him ever-
lasting strength : Isa. xxvi. 4, ' Trust in the Lord for ever, for in the
Lord Jehovah is everlasting strength ; he is the rock of ages.' You
prize others for bearing their father's image ; why the Lord Jesus bears
the image of his Father : Heb. i. 3, ' He is the brightness of his Father's
glory, and the express image of his person.'^ You prize others for their
wisdom and knowledge ; such a one is a very wise man, you say, and
therefore you prize him ; and such a one is a very knowing man, and
therefore you prize him ; why, all the treasures of wisdom and know-
ledge are in Christ : Col. ii. 3, ' In whom,' saith he, speaking of Christ,
' are hid all the treasures of wisdom and knowledge.' The truth is, all
those perfections and excellencies that are in all angels and men, they
all centre in Christ, they are all epitomised in Christ. All the angels
in heaven have but some of those perfections that be in Christ. All
wisdom, and all power, and all goodness, and all mercy, and all love, &c.,
is in no glorified creature, no, not in all glorified creatures put together.
But now in Christ all these perfections and excellencies meet, as all
water meets in the sea, and as all light meets in the sun. Others you
prize for their usefulness ; the more useful persons and things are, the
more you prize and value them. The Lord Jesus Christ is of universal
use to his people ; why, he is the right eye of his people, without which
they cannot see ; and the right hand of his people, without which they
cannot do, &c. He is of singular use to all his people. He is of use to
weak saints, to strengthen them ; and he is of use to doubting saints,
to resolve them ; and he is of use to dull saints, to quicken them ; and
he is of use to falling saints, to support them ; and he is of use to wan-
dering saints, to recover them. In prosperity he is of use to keep his
saints humble and watchful, spotless and fruitful ; and in adversity he
is of use to keep them contented and cheerful. All which should very
much engage our hearts to prize this Christ.^
Again, we prize things as they suit us; why, Christ is not only a good,
but a suitable good. Christ is light to enlighten us, John i. 8, 9 ; and
he is life to enliven us, Philip, v. 14. He is riches to supply us, and he
is raiment to clothe us ; he is a staff to support us, and he is a sword to
defend us; he is bread to nourish us, and he is water to refresh us, and
wine to cheer us ; and what would we have more ?
[4.] Fourthly, Yet once more, that this may stick upon us, let us con-
sider, that where we are highly prized there we highly jprize?
Why, the Lord Jesus Christ doth exceedingly prize every believing
soul ; yea, even such poor weak saints, that many swelled souls slight
and despise as persons of no worth, because they want that light and
knowledge, and those parts and gifts, that others have. Well, Chris-
tians, remember this, Christ prizes you as the apple of his eye, Zech.
ii. 8 ; he prizes you as his jewels, Mai. iii. 17 ; he prizes you as his por-
' The character of his subsistence. A comparison from the seal of a ring, the form of
which is imprinted in the wax.
2 Christ is quicquid appetibile, as Origen speaks, whatever we can desire. If we hunger
and thirst, he is pabulum animce, the food of the soul.
' Christ may well be compared to the trees of the sanctuary, Ezek. xlvii. 12, which
were both for meat and for medicine.
198 THE UNSEARCHABLE [EPH. III. 8.
tion, Deut. xxxii. 9, ' The Lord's portion is his people;' he prizes you as
his glory, Isa. xlvi. 13 ; he prizes you as his ornaments, Ezek. vii. 20 ;
he prizes you as his throne, Jer. xl. 21 ; he prizes you as his diadem,
Isa. Ixii. 3 ; he prizes you as his friends, John xiv. ; he prizes you as his
brethren, Heb. ii. 11, 12; he prizes you as his bride, Isa. Ixii. 5 ; he
prizes you above his Father's bosom, for he leaves that to do you ser-
vice, John xvi. 28 ; yea, he prizes you above his very life, he lays down
his life to save your souls, John x. Now, oh who would not highly
prize such a Christ, that sets such an invaluable price upon such worth-
less souls !
[5.] Fifthly and lastly, consider, That your high prizing of Christ
will work you to value the least things of Christ above the greatest
worldly good.
It will make you value the least nod of Christ, the least love-token
from Christ, the least good look from Christ, the least good word from
Christ, the least truth of Christ, &c., above all the honours, treasures,
pleasures, and glories of this world : Ps. cxix. 72, ' The law of thy mouth
is better than thousands of gold and silver.' Luther would not take
all the world for one leaf of the Bible. And oh that a serious considera-
tion of these things might work all your hearts to a high prizing of the
Lord Jesus !
Use. 7. The next use that we shall make of this point, is this.
If Christ be so rich, then trust to Christ.
Who will not trust a rich man ? Every one strives to trust a rich
man : * The rich hath many friends,' Prov. xiv. 20. Why, the Lord
Jesus Christ is very rich ; will you be persuaded to trust him ? Oh trust
him with your best treasures, with your choicest jewels, with your names,
souls, estates, relations ! The apostle was excellent at this : 2 Tim. i. 12,
' I know him,' saith he, ' in whom I have believed, that he is able to
keep that which I have committed unto him, until that day.'^ I have
committed my soul to him, and my life to him, and my name to him,
and all my mercies and enjoyments to him. The child cannot better
secure any precious thing it hath, than by putting it into the father's
hands to keep. Our mercies are always safest and surest when they
are out of our hands, when they are in the hands of God. We trust as
we love, and we trust where we We ; where we love much, we trust
much. Much trust speaks out much love ; if you love Christ much,
surely you will trust him much.
That was a notable bold expression of Luther, ' Let him that died
for my soul, see to the salvation of it.' I have committed my soul to
him, I have given it up into his hands, who is my life, who is my love,
and let him look after it, let him take care of it. In securing of that,
he secures his own glory. Oh that Christians would trust in this rich
Christ for a supply of necessaries ! Is Christ so rich, and will you not
take his word that he will not see you want ? Will you trust a rich
man upon his word, and will you not trust a rich Christ upon his word ?
Do you believe he will give you a crown, and will you not trust him for
* Interpreters differ about the pawn or pledge which the apostle committed to God's
custody. One saith it was his soul ; a second saith it was himself, which is all one ; a
third saith it was his works ; a fourth saith it was his sufferings ; a fifth saith it was his
salvation. Without doubt, it was all that was near and dear to him.
EpH. III. 8.] RICHES OF CHRIST. 199
a crust ? Do you believe he will give you a kingdom, and do you
doubt whether he will give you a cottage to rest in ? Has he given you
his blood, and do you think that he will deny you anything that is
really for your good ? Surely he will not, he cannot.' ^
Again, Trust him for power against all the remainders of sin in
you.
Hath Christ freed you from the damnatory power of sin, and from the
dominion of sin, and will not you trust him for deliverance from the
remainders of sin ? Ps. Ixv. 3, ' Iniquities prevail against me : as for our
transgressions, thou shalt purge them away.' Oh excellent faith ! Rom.
viii. 1, vi. 14.
Again, Tru^t him to bring you into the land of rest.
Do you think that this Joshua is not able to carry you through all
difficulties, dangers, and deaths ? Do you think that he will leave you
to die in the wilderness, who have already had some glimpses of heaven's
glory ? Oh trust to this Christ for the bringing your souls into the
promised land ! Christ would lose his glory should you fall short of
glory, &c.
Use 8. Again, If Christ be so rich, then do not forsake him, do not
leave, do not turn your hacks upon hiyn.
Is there riches of justification, and riches of sanctification, and riches
of consolation, and riches of glorification in Christ ? Yes, why then do
not depart from him, do not shake hands with him.'* That is a sad com-
plaint of God in Jer. ii. 12, 13, 'Be ye astonished, O ye heavens, at
this, and be horribly afraid, be ye very desolate, saith the Lord. For
my people have committed two evils ; they have forsaken me, the
fountain of living waters, and hewed them out cisterns, broken cisterns,
that can hold no water.' It is madness and folly to fly from the fountain
to the stream, from the light of the sun to the light of a candle. And
is it not greater madness and folly to forsake the Creator to run after
the creature ? Oh say as Peter, ' Whither should we go, thou hast the
words of eternal life,' John vi. 68. To run from Christ, is to run from
all life, peace, and joy ; it is to run from our strength, our shelter, our
security, our safety, our crown, our glory. Crabs, that go backward,
are reckoned among unclean creatures. Lev. xi. 10. The application is
easy.
Origen coming to Jerusalem, after that he had shamefully turned his
back upon Christ and his truth, and being exceedingly pressed to preach,
at last he yields, and as he opened the book, he happened to cast his
eye upon that place of the psalmist, * What hast thou to do to declare
my statutes, or that thou shouldest take my covenant in thy mouth,
seeing thou hatest instruction, and castest my word behind thee V Ps. 1.
16, 17. Now the remembrance of his own folly so reflected upon
his conscience, that it made him close the book and sit down and
weep. Such as forsake a rich, a full Christ, shall have weeping work
enough.
That is a very dreadful scripture, Jer. xvii. 13, ' All you that forsake
the Lord, shall come to be ashamed, and they that depart from him,
' (1.) Christ's promises are ever performed, 2 Cor. i. 20. (2.) His promises aro over-
performed, 1 Cor. ii, 9, &c.
2 You read of no arms for the back, though you do for the breast, Eph. vi. 11.
200 THE UNSEARCHABLE [EPH. III. 8.
shall be written in the dust/ Can you read this text, backsliding souls,
and not tremble ? &c.
Use 9. Again, If the Lord Jesus Christ be so rich, Oh ! then all you
that have an interest in him,, labour mightily to clear up your interest,
and to be more and more confident of your interest in so rich a Jesus.
My brethren, it is one thing for a man to have an interest in Christ,
and another thing to have his interest cleared up to him. I do speak
it with grief of heart, that even among such Christians that I hope to
meet in heaven, there is scarce one of forty, nay, one of a hundred, that
is groundedly able to make out his interest in the Lord Jesus. Most
Christians live between fear and hope, between doubting and believing.
One day they hope that all is well, and that all shall be well for ever ;
the next day they are ready to say that they shall one day perish by
the hand of such a corruption, or else by the hand of such or such a
temptation ; and thus they are up and down, saved and lost, many times
in a day.
But you will say unto me. What means should we use to clear up
our interest in Christ ?
I will tell you.
There are six singular^ means that you should labour after, for the
evidencing more and more your interest in Christ. And take it from
experience, you will find that they will contribute very much for the
evidencing your interest in Christ.
[] .] And the first is this. Faithfully and constantly fall in ivith the
interest of Christ.
Holiness is the interest of Christ, the gospel is the interest of Christ,
the precious ordinances are the interest of Christ, &c. Now the more
sincerely and roundly you fall in with the interest of Christ, the more
abundantly you will be confirmed and persuaded of your interest in
Christ. Such souls as fall in with strange interests, or with base and
carnal interests, may justly question whether ever they had any real
interest in Christ. Christians ! did you more sincerely and fully fall in
with Christ's interest, you would less question your interest in Christ ;
this would scatter many a cloud.^
[2.] Secondly, Be kind to the Spirit of Christ ^
Do not grieve him, do not slight him. If you should set this Spirit
a-mourning, that alone can evidence your interest, that alone can seal up
your interest in Christ, by whom shall your interest in Christ be sealed
up ? Oh do not grieve the Spirit by acting against light, against con-
science, against engagements ; do not grieve him by casting his cordials
and comforts behind your backs ; do not grieve him by slighting and
despising his gracious actings in others ; do not cast water upon the
Spirit, but wisely attend the hints, the items, and motions of the Spirit,
and he will clear up thy interest in Christ, he will make thee say, ' My
beloved is mine, and I am his,' Cant. ii. 1 6.
[3.] Thirdly, Labour more and more after a full and universal
conformity to Jesus Chmst.
1 Distinct.— G.
2 The primitive Christians did generally fall in with the interest of Christ, and they
generally, had an assurance of their interest in Christ.
^ Lam. i. 16, Philip, iv. 30, Isa. Ixiii. 10. Spiritus sanctus est res delicata, Ps. Ixxvii, 2,
1 Thes. V. 19.
EpH. III. 8.] RICHES OF CHRIST. 201
The more the soul is conformable to Christ, the more confident it will
be of its interest in Christ : 1 John iv. 17, ' Herein is our love made
perfect, that we may have boldness in the day of judgment, because as
he is, so are we in this world/ * As he, so are we.' The child is not
more like the father than we are like our Saviour. The child is the
father multiplied, the father of a second edition. Our suTnmum honum
consists in our full communion with Christ, and in our full conformity
to Christ. Oh ! if men were more universally conformable to Christ in
their affections, ends, designs, and actings, &c., they would have abun-
dantly more clear, full, and glorious evidences of their interest in Christ.
A more full conformity to Christ in heart and life will make your lives
a very heaven, &c. As all good orators endeavour to be like Demos-
thenes, so all good Christians should endeavour to be like Jesus Christ ;
for therein lies their glory and perfection.
[4.] Fourthly, Interest Christ in the glory of all you enjoy, and in
the glory of all you do.
This is a precious way to have your interest in Christ more and more
evidenced to your own souls, 1 Cor. x. 31. Such as are good at this,
as are much in this, will find Christ every day a-clearing up more and
more their interest in himself It is not usually long night with such
souls. Oh Christians ! interest Christ more and more in the glory of
all your graces, interest him in the glory of all your duties, interest him
in the glory of all your abilities, as Christ doth interest you in himself,
in his Spirit, in his graces, in his riches, in his titles, in his dignities, in
his offices. Ah Christians ! did you interest Christ more in all you
have, in all you are, and in all you do, you would never be so full
of fears, and doubts, and questions about your interest in Christ as you
are, John i. 16, Eev. i. 5, 6, 1 Peter ii. 9. Your interesting of Christ
in all you have and do, will speak out not only the truth of your love,
but also the strength and greatness of your love ; and where men love
much, where they love strongly, there they do not question the truth of
their love.^
The heathen gods were contented to divide their honours amongst
themselves, and hence the senate of Rome rejected Christ, from taking
him to be a god, after that they had consulted about it ; for, said they,
if Christ come to be acknowledged a god, he will not share with the
rest, he will have all himself; and so upon this reason they refused him.*
Christians ! Christ will not have any competitor ; he will rather part
with anything than with his glory : Isa, xlii. 8, *I am the Lord, that is my
name, and my glory will I not give to another, neither my praise to
graven images.' Christ will rather part with his life than with his
honour ; therefore, let every Christian say as David does : 1 Chron. xxix.
11-13, ' Thine, O Lord, is the greatness, and the power, and the glory,
and the victory, and the majesty; for all that is in the heaven and in
the earth is thine ; thine is the kingdom, O Lord, and thou art exalted
as head above all. Both riches and honour come of thee, and thou reign-
est over all ; and in thine hand is power and might, and in thine hand
it is to make great, and to give strength unto all. Now, therefore, our
God we thank thee, and praise thy glorious name.' And clearly, friends,
' The mother that strongly loves her child does not question the truth of her love to
her child. 2 TertuUian, Apolog., c. v. ; and cf. Lardner. — G.
202 THE UNSEARCHABLE [EPH. III. 8.
the more your hearts are led forth to interest Christ in all you enjoy,
and in all you do, the more clear and glorious evidence you will have
of your interest in Christ. Let his honour and glory lie nearer and
nearer to your hearts, and you shall see that he has set you as a seal
upon his arm, as a seal upon his heart.
[5.] The fifth means to gain the knowledge of your interest in Christ
is, By cleaving to Christ, and whatsoever is dear to Christ, in the face
of all miseries, difficulties, and dangers.
It is nothing to cleave to Christ in fair weather, when every one cleaves
to Christ, when every one professes Christ ; but to cleave to him in a
storm, when every one runs from him, this speaks out a child-like dis-
position ; it speaks out a Jacob's spirit : Ps. xliv. ; Acts v. ; Heb. xi. ;
Dan. iii. ; Acts xxi. 13. Surely he must needs have much of Christ,
that nothing can take off from cleaving to Christ. When the soul says
to Christ, as Ruth said to Naomi, ' Whither thou goest I will go ; and
where thou lodgest I will lodge : thy people shall be my people, and thy
God shall be my God. The Lord do so to me, and more also, if aught
but death part thee and me,' Euth i. 15-18. When neither the frowns
of men, nor the reproach of men, nor the contempt of men, nor opposi-
tions from men, can take the soul off from cleaving to Christ, it will not
be long before Christ speaks peace to such a soul : Ps. Ixiii. 8, ' My soul
foUoweth hard after thee, thy right hand upholds me.' In the Hebrew
it is, ' My soul cleaveth to thee,' or ' is glued to thee,' as Jonathan's
soul cleaved to David, and as Jacob's soul cleaved to Rachel, in the face
of all difficulties and troubles. Doubtless, when the soul cleaves to
Christ in the face of all afflictions and difficulties, this carries with it very
much evidence of its interest in Christ. In temporals men cleave to
persons and things, as their interest is in them ; and so it is in spirituals
also. Christ cannot, Christ will not, throw such to hell that hang about
him, that cleave to him.^
[6.] Sixthly and lastly, If you would know vjhether you have an in-
terest in Christ, then he very much in observing what interest Christ
has in you.
Observe whether he has the interest of a head, a husband, a father,
or no. Christ has a general interest in all creatures, as he is the Crea-
tor and preserver of them ; and he has a head's interest, a husband's
interest, a father's interest, only in them that have a saving interest in
him. The interest of the head, the husband, the father, is the greatest
interest ; it is the sweetest interest, it is a commanding interest, it is
a growing interest, it is a peculiar interest, it is a lasting interest ; and
really, if the Lord Jesus hath such an interest in you, you may be as
confident that you have a real and glorious interest in him, as you are
confident that you live. And thus much for the means whereby you
may come to know your interest in rich Jesus.
Before I close up this discourse, give me leave to speak a few words
to poor sinners who, to this very day, are afar off from this Jesus, who
is so rich in all excellencies and glories. Ah poor hearts ! you have
heard much of the riches of the Lord Jesus, and oh that I could per-
suade with you to get an interest in this Christ ! Get this Christ, and
you get all ; miss him, and you miss all. It is a matter of eternal con-
' Shamma, one of David's worthies, stood and defended the field when all the rest fled..
EpH. hi. a] RICHES OF CHRIST. 203
cernment to your souls. Nothing can make that man miserable that
hath this rich Christ ; nothing can make that man happy that wants
this rich Christ. In Pro v. iv. 5-7, * Get wisdom (that is Christ), get
understanding, forget it not. Wisdom is the principal thing, there-
fore get wisdom, and with all thy getting get understanding.' And
so in Prov. xvi. ] 6, ' How much better is it to get wisdom than gold ?
and to get understanding, rather to be chosen than silver ?' Hadst thou
all the power of the world, without an interest in Christ, thou wouldst
be but weak, 1 Cor. i. 25-29. Hadst thou all the wit and learning
in the world, without an interest in Christ, thou wilt be but a fool.
Hadst thou all the honours in the world, yet without an interest in
Christ, thou wouldst be but base. Hadst thou all the wealth in the
world, yet without an interest in Christ, thou wouldst be but a beggar,
Dan. iv. 17; Luke xvi. 22-26, &c. Oh, therefore, labour for an in-
terest in Christ ! Oh, turn the wise merchant at last ! The wise mer-
chant in the Gospel parts with all to buy the pearl, to get an interest
in Christ, Mat. xiii. 45-47. Oh it is your greatest wisdom, it is of an
eternal concernment to your souls, to sell all, to part with all, for an in-
terest in the Lord Jesus ! Oh do not deal with your own souls, when
Christ is tendered and offered to you, as sometimes simple people do
when they go to market ; they might have a good pennyworth, but that
they are loath to part with some old piece of gold that has been given
them by a father or a friend ; somewhat willing they are to have a good
pennyworth, but unwilling they are to part with their gold. It is so
with many poor sinners, when the Lord Jesus Christ is presented to
their souls as a very glorious pennyworth, somewhat willing they are to
have him, but unwilling they are to part with their old good, with some
old sweet darling lust. But, sinners, don't you deceive your own souls ;
sin and your souls must part, or Christ and your souls can never meet.
Sin and your souls must be two, or Christ and your souls can never be
one. Christ is a most precious commodity ; he is better than rubies,
Prov. viii. 11, or the most costly pearls ; and you must part with your
old gold, with your shining gold, your old sins, your most shining sins,
or you must perish for ever. Christ is to be sought and bought with
any pains, at any price. We cannot buy this gold too dear. He is a
jewel more worth than a thousand worlds, as all know that have him.
Get him, and get all ; miss him and miss all.
Now if ever you would get an interest in Christ, and so by gaining
an interest in him, be possessed of all the riches and glory that come
by him, then be sure to get your hearts possessed with these nine prin-
ciples that follow.
[1.] And the first principle is this, That the great end and,
design of Christ's coming ' into the world was the salvation of
sinners.
Get this principle rooted in your spirits. ' I came not to call the
righteous,' saith he, ' but sinners to repentance,' Mat. ix. 13, Mark ii. 17.
And in 1 Tim. i. [5,' This is a faithful saying, and worthy of all accep-
tation, that Christ Jesus came into the world to save sinners.' Christ
lays aside his royal crown ; he puts off his glorious robe ; he leaves his
Father's bosom ; he takes a journey from heaven to earth ; and all to
save poor lost sinners. That which Christ had most in his eye, and
204 THE UNSEAKCHABLE [EPH. III. 8.
upon his heart, in his coming into the world, was the salvation of sinners.
Lay up this truth, feed upon this honey-comb.
[2.] Secondly, Get this principle rooted upon your hearts, viz..
That none ever yet obtained an interest in Christ hut unworthy
creatures.
When you are pressed to get an interest in Christ, you are ready
to say. Oh ' I am unworthy,' will Christ ever look after such a one as
I am?
I answer, yes ; for this is a most certain principle, that none ever
attained an interest in Christ but unworthy creatures. Was Paul
worthy before he had an interest in Christ ? What worthiness was in
Matthew when Christ called him from the receipt of custom ? And
what worthiness was in Zaccheus when Christ called him down from
the sycamore tree, and told him that this day salvation was come to his
house ? Was Manasseh or Mary Magdalene worthy before they had an
interest in Christ ? Surely no. Though you are unworthy, yet Christ
is worthy ; though you have no merit, yet God has mercy ; though
there is no salvation for you by the law, yet there is salvation for you
by the gospel.
Again, Christ requires no worthiness in any man before he believes ;
and he that won't believe before he is worthy will never believe.^ If
you look upon God with an evangelical eye, you shall see that he that
is most unworthy is most capable of mercy. A real sense of our own
unworthiness renders us most fit for divine mercy. This objection, I
am unworthy, is an unworthy objection, and speaks out much pride
and ignorance of the gospel, and of the freeness and riches of God's
grace, &c.
[3.] Thirdly, Let this principle dwell in you, viz., That Christ
hath lost none of his affections to poor sinners by going to
heaven.
Oh how did his bowels work toward sinners when he was on earth !
And certainly they work as strongly towards them now he is in heaven.
His love, his heart, his good-will, is as much towards them as ever.
Christ is Alpha and Omega ; the phrase is taken from the Greek let-
ters, whereof Alpha is the first, and Omega the last, Rev. i. 8. I am
before all, and I am after all. ' Jesus Christ, the same yesterday, to-
day, and for ever,' Heb. xiii. 8. [Vide Grotius.] Christ is the same
before time, in time, and after time. Christ is unchangeable in his
essence, in his promises, and in his love to poor sinners.
[4.] Fourthly, Get this principle riveted in your hearts, That
he is able to save to the uttermost all those that come unto God by
him.
Heb. vii. 25, ' He is able to save to the uttermost ;'^ that is, to all
ends and purposes, perfectly and perpetually. He needs none to help
him in the great business of redemption ; he is thorough Saviour ; ' he
has trod the wine-press alone,' Isa. Ixiii. 3.
[5.] Fifthly, Get this principle riveted in your hearts. That the
want of such preparations or qualifications that many men lay
a great stress upon, shall be no impediment to hinder your souVs
> Sucli as shall go to prove he does, imist make a new gospel, a new Bible.
* tli 70 iravTsXf;. The original word signifies all manner of perfection.
EpH. III. 8.] RICHES OF CHRIST. 205
interest in Christ, if you will hut open to Christ, and close with Jesus
Christ'
Kev. iii. 20, ' Behold, I stand at the door, and knock : if any man
hear my voice, and open to me, I will come in to him, and will sup with
him, and he with me.' Pray tell me at whose door was this that Christ
stood and knocked ? Was it not at the Laodiceans' door ? Was it not
at their door that thought their penny as good silver as any ? that
said they were rich, and had need of nothing, when Christ tells them
to their very faces, * that they were poor, and miserable, and blind, and
naked.' None more unprepared, unqualified, and unfitted for union
and communion with Christ than these lukewarm Laodicean s ; and yet
the Lord Jesus is very ready and willing that such should have inti-
mate communion and fellowship with him.
* If any man will open, I will come in to him, and will sup with him,
and he with me.' The truth of this you have further evidenced, Prov.
i. 20-24, and viii. 1-6, and ix. 1-6. All these scriptures with open
mouth speak out the truth asserted, viz.. That the want of preparations
or qualifications shall not hinder the soul's interest in Christ, if the
soul will adventure itself by faith upon Christ. I pray, what qualifica-
tions and preparations had they in Ezek. xvi., when God saw them in
their blood, and yet that was a time of love, and God even then spread
his skirt over them, and made a covenant with them, and they became
his. What qualifications or preparations had Paul, Mary Magdalene,
Zaccheus, and Lydia, &c. ? And yet these believed in Christ, these had
a blessed and glorious interest in Christ, &c.
Ay, but some may object, and say,
Obj. What is the meaning of that text. Mat. xi. 28, ' Come unto me,
all you that are weary and heavy laden, and I will give you rest ' ?
Ans. Ihere is a threefold answer to be given to this objection.
First, Though the invitation be to those that are weary and heavy
laden, yet the promise is made to coming, to believing.^
Secondly, This text shews only this, that those that are burdened
and bowed down under sin, and under the sense of divine wrath, are
to come to Christ, and that there is no way for them to obtain ease
and rest but by coming to Christ. But this text doth not shew that
only these must come to Christ, or that only these may come to Christ.
Thirdly, and lastly. No one scripture speaks out the whole mind of
God f and therefore you must compare and consult this scripture with
the scriptures, and instances lately cited, and then you will clearly see
that souls may believe in Christ, and come to obtain an interest in
Christ, though they are not so and so prepared, nor so and so qualified,
as some would have them.
[6.] Sixthly, Get this principle rooted in your hearts, That Christ is
' Some men there be that would have men better Christians before they come to
Christ, before they believe in Christ, than usually they prove after they are come to
Christ. Surely, did legal preachers seriously weigh the following scriptures, they would
not so vehemently, I say not nngerly, press the absolute necessity of such and such
qualifications before faith in Christ, as they do : Mark xvi. 16 ; John iii. 34 ; Heb. xi. 6 ;
Rom. xiv. 28 ; John v. 12 ; Mat. vii. 17, 18, xii. 33 ; Rom. viii. 2 ; Gal. v. 6.
2 The dove found no rest till she returned to the ark. No more will the troubled soul
till it returns to Christ.
^ Adoro plinitudinem Scripturarum. — Tertullian,
206 THE UNSEARCHABLE [EPH. III. 8.
appointed and anointed by the Father to this very offi.ce of receiv-
ing and saving poor sinners}
Turn to Isa. Ixi. 1-4, John vi. 28, and Ps. Ixviii. 18, ' Thou hast
ascended on high, thou hast led captivity captive ; thou hast received
gifts for men ; yea, for the rebellious also (what for ?), that the Lord
God might dwell among them.' Christ has received gifts for rebellious
sinners, for rebellious Sabbath breakers, for rebellious swearers, for
rebellious drunkards, &c.
* That the Lord God might dwell among them.' That is, that he
might have near communion and fellowship with them.
[7.] Seventhly, Get this principle rooted in you. That it is the de-
light of Christ to give poor sinners an interest in himself.
He is not only able to do it, but it is his delight to do it. Christ's
soul is in nothing more. Witness his leaving his Father's bosom ; wit-
ness his laying down his crown ; witness those many sufferings and
deaths that he went through in this world ; witness those gospel accla-
mations, Mark xvi. 16, Rev. xxii. 17 ; witness those persuasive exhorta-
tions and gracious impetrations and entreaties, Ezek. liii. 11, Mat. xi. 28,
2 Cor. V. 20 ; witness divine injunctions and comminations, 1 John.
V. 23, Mat. xi. 21 ; witness those pathetical lamentations. Mat. xxiii. 87,
Luke xix. 42, Ps. Ixxxi. 13 ; and witness the inward motions and secret
excitations of his blessed Spirit, Gen. vi. 3, all which speak out his
great willingness and delight to save poor sinners ; so in Ps. xl. 7, 8,
' I delight to do thy will, O my God ; thy law is in my heart ;' or, as the
Hebrew hath it, '•y» linn, ' It is in the midst of my bowels.' Now
mark, the will of the Father was the salvation of sinners. This was
the will of the Father, ' That Jesus Christ should seek and save them
that are lost,' Mat. xviii. 1 1 . Now, saith Christ, ' I delight to do thy
will, O my God ;' it is the joy and rejoicing of my heart to be a-seeking
and a-saving lost sinners. When Christ was a.n hungry, he went not
into a victualling house, but into the temple, and taught the people
most part of the day, to shew how much he delighted in the salvation
of sinners, &c.^
[8.] Eighthly, Get this principle riveted in your hearts. That as there
is nothing in Christ to discourage you from looking after an interest
in him, so there is everything in Christ that m,ay encourage you to
get an interest in hinfi.
Look upon his name :^ ' Thy name is an ointment poured out, and
therefore do the virgins love thee,' Cant, i. 3. The name of Jesus hath
a thousand treasures of joy and comfort in it, saith Chrysostom ; and so
hath all his other names. If you look upon Christ in his natures, in
his offices, in his graces, in his beauties, in his gifts, and in his works,
you will find nothing but what may encourage you to believe in him,
and to resign up yourselves to him. Ah, poor sinners, what would you
have ? Is there not power in Christ to support you, and mercy in
1 Moses was faithful in his office as a servant, but Christ as a Son, Heb. iii. 2-6.
Christ had never entered into glory had he not been faithful in his offices, &c.
'^ Christ did so much delight, and his heart was so much set upon the conversion and
salvation of the Samaritans, that he neglected his own body to save their souls, as you
may clearly see in John iv.
3 The name of a Saviour is honey in the mouth, and music in the ear, and a jubilee
in the heart, saith one. [Bernard, as before. — G.]
EpH. III. 8.] RICHES OF CHRIST. 207
Christ to pardon you, and grace in Christ to heal you, and goodness in
Christ to reheve you, and happiness in Christ to crown you, and what
would you have more ? Oh that you would believe !
[9.] Ninthly, Let this principle be rooted in you, That the surest way,
and the shortest cut to mercy, and to get an interest in Christ, is by
a peremptory casting of the soul by faith on Christ
There is no way under heaven to be interested in Christ but by be-
lieving. There is no way to get an interest in the riches of Christ but
this, ' he that believes shall be saved,' let his sins be never so great;
' and he that believes not, shall be damned,' let his sins be never so
little.^ And so much shall suffice to have spoken concerning this great
and weighty point. I shall follow what hath been said with my
prayers, that what has been said may work for your internal and eternal
welfare, &c.
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, Eph. iii. 8.
There are other two observations that arise from these words. I shall,
by divine assistance, speak something to them, and so finish this text.
And the first is this, viz.,
Doct. That it is the great duty of preachers to preach Jesus Christ
to the people.
* To 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.'
It is the great duty of ministers to preach the Lord Christ to the
people.
I shall prove it, and then open it to you.
I. In Acts V. 42, ' And daily in the temple, and in every house, they
ceased not to teach and preach.' What? Jesus Christ. So in Acts
iii. 20, ' And he shall send Jesus Christ, which before was preached
unto you/ So in 1 Cor. i. 23, 24, and 2 Cor. iv. 5, ' We preach not
ourselves, but Christ Jesus the Lord ; and ourselves your servants for
Jesus' sake.' So in Acts iv. 2, and ii. 85, and ix. 20. As soon as Paul
was converted, straightway he preached Christ in the synagogue, that
he was the Son of God.
Now for the opening of the point, I shall only attempt two things.
(1.) Give you the reasons why it is the great duty of ministers to
preach Christ to the people.
(2.) Which will be the main, to shew you how they are to preach
Christ to the people.
I confess this a very useful point in these days, wherein many men
preach anything, yea, everything but a crucified Jesus. Well, Christians,
remember this, as it is your duty to take heed how you hear, so it is as
much your duty to take heed who you hear. Many there are that count
and call themselves the ministers of Christ, and yet have neither skill
nor will to preach Jesas Christ, to exalt and lift up Jesus Christ in lip
• John iii. 16-18, 36, and viii. 24, and xvi. 9, and iv. 50, 53, and v. 24, and vi. 35, 40,
and vii. 38, and xi. 25, 26, and xii. 46 ; Acts x. 43 ; Rom. iii. 26 ; 1 John v. 10-12.
208 THE UNSEARCHABLE [EpH. III. 8.
or life, in word or work. A sad reckoning these will have to make up
at last.
II. But to come to the reasons of the point, why it is the great work
and duty of ministers to preach Jesus Christ to the people.^
[1.] First, Because that is the only way to save and to win souls to
Jesus Christ
There is no other way of winning and saving souls, but by the preach-
ing of Christ to the people. In Acts iv. 10-12 compared, 'Neither is
there salvation in any other : for there is none other name under
heaven given among men, whereby we must be saved.' You may
preach this and that, and a thousand things to the people, and yet
never better them, never win them. It is only preaching of Christ,
that allures and draws souls to Christ : John xvii. 3, ' This is life eternal,
to know thee the only true God, and Jesus Christ whom thou hast sent.'
Ah, nothing melts the hearts of sinners, nor wins upon the hearts of
sinners, like the preaching of the Lord Jesus. It is true, the teaching
of this and that opinion, may please many a man's fancy, but it is only
the preaching of Christ that changes the heart, that conquers the heart,
that turns the heart, &c. Peter, by preaching of a crucified Christ, con-
verts three thousand souls at once. Acts ii. 14-42. Were Christ more
preached, men would be more enamoured with him. He is only pre-
cious to them that hear of him, and that believe in him. Christ is in
all respects incomparable ; and therefore, as you would honour him, and
win upon others, make him more and more known to the world,
1 Peter ii. 7, &c.
[2.] Secondly, They are to preach Christ to the people, because it is
the choicest and the chiefest way to ingratiate Christ with poor
souls.
This brings Christ and the soul together, and this keeps Christ and
the soul together. Nothing endears Christ to the soul like this. We
see, by woful experience, Christ neglected, despised, scorned, and
trampled upon by most ; and no wonder, for many preach themselves
more than Christ, and they preach men more than Christ, and their
own notions and impressions more than Christ. Surely Christ is but
little beholding to such ministers, and, I think, the souls of men as little ;
and oh that they were so wise as to consider of it, and lay it to heart !
Surely a real Christian cares not for anything that hath not aliquid
Christi, something of Christ in it. There is a strange and strong energy
or forcibleness in hearing Christ and his beauties and excellencies dis-
played and discovered.^
The daughters of Jerusalem, by hearing the church presenting Christ
in so high a character, and by describing and painting him out in such
lively colours, are so enchanted and inflamed that, might they but know
where to find him, they would be at any pains to seek him. When
Christ is set forth in his glories, with much affection and admiration,
others fall in love with him, as you may see by comparing Cant. v. 10,
seq., with chap. vi. 1.
1 Jewel, Cowper, and others, had no such pleasure or joy as they had in preaching
Christ unto the people. [The * Bishops ' of these names.— G.]
2 Martian, archbishop of Constantinople, said once of Sabbatius, a wretched and un-
worthy man, whom he had ordained to be a presbyter, We wish we had rather laid our
hands on the briars than on such heads.
EpH. III. 8.] RICHES OF CHEIST. 209
[3.] Thirdly, It is their great duty to preach Jesus Christ to the
people, because the preaching up of Christ is the only way to preach
down antichrist, or whatever makes against Christ.
Some would have antichrist dowD, yea, they would have him down
root and branch, but there is no such way for his total and final over-
throw as the preaching of Christ; for the more the glory, fulness, perfec-
tion, and excellency of Christ is discovered, the more the horrid vileness
and matchless wickedness of the man of sin will be discovered and ab-
horred, &c. : 2 Thes. ii. 3, 4, 7-10, * And then shall that wicked one be
revealed/ The Greek word properly signifies a lawless, yokeless,
masterless monster ; one that holdeth himself subject to no law/
Pope Nicholas the First said * that he was above law,' because Con-
stantino styled the pope God ; and of the same opinion were most of
the popes.
' Whom he shall consume.' The Greek word signifies to consume by
little and little, till a thing come to nothing.
* With the spirit of his mouth.' That is, with the evidence and glory
of his word in the mouths of his messengers. The ministers of the
word are as a mouth whereby the Lord breatheth out that glorious,
mighty, and everlasting gospel which shall by degrees bruise anti-
christ and all his adherents, and break them in sunder like a rod of
iron, &c.
When Christ was born, all the idols that were set up in the world,
as historians write, fell down. When Jesus Christ comes to be lifted
up in a nation, in a city, in a town, in a family, yea, in any heart, then
all idols without and within will fall before the power, presence, and
glory of Jesus. Since Luther began to lift up Christ in the gospel,
what a deal of ground has antichrist lost ! and he does and will lose
more and more, as Christ comes to be more and more manifested and
lifted up in the chariot of his word. Many in these days that speak
much against antichrist, have much of antichrist within them. And
certainly there is no such way to cast him out of men's hearts, and out
of the world, as the preaching and making known of Christ, as the ex-
alting or lifting up of Christ in the gospel of grace.^
[4.] A fourth reason why they are to preach Christ to the people is
this, because else they controxit upon themselves the blood of souls.
There is no other way for them to avoid the contracting of the blood
of men and women's souls upon them, but the preaching of Christ
unto them/ Now, a man were better to have all the blood of the world
upon him than the blood of one soul. The blood of souls, of all blood,
cries loudest and wounds deepest. The lowest, the darkest, and the
hottest place in hell will be the sad and dreadful portion of such upon
whose skirts the blood of souls shall be found at last. Hence that pas-
' In the canon law the pope is said to he solutus omni lege humana,
* Bellarmine confesseth, to his great grief, that ever since the Lutherans have declared
the pope to be antichrist, his kingdom hath not only not increased, but every day more
and more decreased and decayed. — Lib. iii. de Papa Rom., cap. 31.
' The Germans have this proverb : say they, The pavement of hell is made of the bare
skulls of priests and the glorious crests of gallants. Their meaning is, that the more
eminent any one is in church or state, and doth not employ his eminency accordingly,
the more low shall they lie in hell, Rev. xviii. 11-14.
VOL. IIL O
210 THE UNSEARCHABLE. [EPH. III. 8.
sage of Paul in 1 Cor. ix. 16, *Woe unto me if I preach not the gospel.'
The motto that should be writ upon preachers' study-doors, and on their
walls, and on all the books they look on, on the beds they lie on, and
on the seats they sit on, &c., should be this, ' The blood of souls, the
blood of souls/ The soul is the better, the noble part of man ; it bears
most of the image of God ; it is capable of union and communion with
God. Christ sweat for it, and bled for it ; and therefore woe to those
merchants that make merchandise of the souls of men. This was a
comfort and an honour to Paul, that he kept himself from the blood of
souls. Acts XX. 25-27. He appeals to them that they were witnesses
that * he was free from the blood of all men.' Paul had held out Jesus
Christ in his natures, in his names, in his oflSces, and in all his excel-
lencies and perfections, and so frees himself from the blood of all men.
And ministers can no way secure themselves from the blood of souls,
but by preaching up and living out a crucified Jesus.
[5.] The last reason is this, because the ]pTeacliing of Christ con-
tributes most to their comfort here, and to their reward hereafter ;
therefore they are to preach the Lord Christ to the people.
When Luther was upon a dying bed, this was no small joy and com-
fort to his spirit. * Thee, Lord,' saith he, ' have I known, thee have I
loved, thee have I taught, thee have I trusted, and now into thy hand
I commend my spirit.' There can be no greater joy to a minister than,
by preaching Christ, to win souls to Christ : 1 Thes. ii. 19, 20, ' For
what is our hope, or joy, or crown of rejoicing? Are not even ye in
the presence of our Lord Jesus Christ at his coming. Ye are our glory
and joy.' They that by preaching Christ win souls to Christ shall shine
as the stars in the firmament, Dan. xii. 3. Every soul won to Christ is
a glorious pearl added to a preacher's crown : 1 Peter v. 4, ' And when
the chief Shepherd shall appear, you shall receive a crown of glory.'
A crown imports perpetuity, plenty, and dignity, the height of human
ambition.*
It is the opinion of some that there are three places of exaltation in
heaven :
The first and highest is for converting ministers.
The second is for suffering martyrs.
The third is for persevering Christians.
Without doubt, those ministers shall be high in heaven who make it
their heaven to hold forth Christ, and to win souls to Christ ; who are
willing to be anything, to be nothing, that Christ may be all in all to
poor souls. And thus I have given you the reasons of the point.
I shall now come to the second thing, which is the main, and that is,
to shew you,
II. How ministers are to preach Christ to the people.
Many weak and slight spirits in these days think that it is as easy to
preach as to play, and so they hop from one thing to another, and those
that are not qualified nor fit for the least and lowest employment, yet
judge themselves fit enough for the greatest and the weightiest em-
ployment in the world, and that which would certainly break the backs,
not only of the best and strongest men, but even of the very angels,
' Bernard comfortably observes that ministers have their reward secundum labor em,
not tecundum proventum.
EpH. III. 8.] RICHES OF CHRIST. 211
should not God put under his * everlasting arms.' No labour to that
of the mind, no travail to that of the soul, and those that are faithful
in the Lord's vineyard find it so. Luther was wont to say that if he
were again to choose his calling, he would dig, or do anything, rather
than take upon him the office of a minister.^ And many other eminent
lights have been of the same opinion with him.^
But what are those rules that every preacher is to observe in his
preaching of Christ to the people f
I answer. These eleven :
[1.] First, Jesus Christ must be preached pZami^i/, perspicuously, so
as the meanest capacity may understand whai they say concerning
Christ. They must preach Christ for edification, and not to work
admiration, as too many do in these days. Paul was excellent at this
kind of preaching, 1 Cor. xiv. 18, 19. He had rather speak five words
to edification than ten thousand words to work admiration in ignorant
people. So in 1 Cor. ii. 4, 5, * And my speech and my preaching was
not with enticing words of man's wisdom, but in demonstration of the
Spirit and of power ; that your faith should not stand in the wisdom
of men, but in the power of God ;'^ as if he should say, such preach with
little power who come with the excellency of speech, or with the en-
ticing words of man's wisdam. Ah ! many there are, — I speak it
with grief, and to their shame, — that delight to soar aloft in obscure dis-
courses, and to express themselves in new-minted words and phrases,
and to shew high strains and flashes of wit, and all ta work admiration
in the ignorant. Such kind of preachers are as clouds, and painted
glass windows, that hinder the light from shining in upon souls, that
hinder the sun of righteousness from breaking forth in his beauty and
glory upon the spirits of poor creatures. Woe unto these men in the
day when such souls shall plead against them, when they shall say.
Lord, here are the persons whose office and work was to make dark
things plain, and they have made plain things dark and obscure, that
Ave might rather wonder at them than any ways profit by them.*
Aaron's bells were of pure gold. Our whole preaching must be Scripture
proof, or we and our works must burn together. The profoundest pro-
phets accommodated themselves to their hearers' capacities.* Holy
Moses covers his glistering face with a veil when he was to speak to the
people. Yea, it is very observable that the evangelists spake vulgarly
many times for their hearers' sake, even to manifest incongruity, as you
may see in John xvii. 2, Kev. i. 4. But above all, it is most observable
concerning God the Father, who is the great Master of speech, when he
spake from heaven, he makes use of three several texts of Scripture in
one breath : Mat. xvii. 5, ' This is my beloved Son, in whom I am well
^ Cf. Sibbes, vol. iv. 309, 485.— G.
' 2 Cot. ii. 16, * Who is sufficient for these things?' Almost every upstart in these
days thinks himself sufficient. ' Who am I ?' says Moses. Who am I not? saith every
green-head in tliese days.
3 Preaching is not a matter of parts, words, or wit ; it is Scripture demonstration that
works upon the conscience, and that God owns and crowns.
* It was a saying of Luther : From a vain-glorious doctor, from a contentious pastor,
and from unprofitable questions, good Lord deliver his church ! [' Table Talk,' as
before. — G.]
* Si vis fieri bonus concionator, da operam ut sis bonus Biblicus. If you will be a good
preacher, study to be well acquainted with the Scripture, said one in the monastery.
212 THE UNSEAKCHABLE [EPH. Ill 8.
pleased, hear him ;' 'This is my beloved Son,' that scripture you
have in Ps. ii. 7 ; ' In whom I am well pleased,' this you have in Isa.
xlii. 1 ; ' Hear him,' this you have in Deut. xviii. 15 ; all which may
bespeak them to blush, who through curious wiseness disdain at the
stately plainness of the Scripture ! Oh how unlike to God are such
preachers, that think to correct the divine wisdom and eloquence with
their own infancy, vanity, novelty, and sophistry ! Yea, Jesus Christ
himself, the great doctor of the church, teaches this lesson : Mark iv.
83, ' And with many such parables spake he the word unto them, as
they were able to hear it ;' not as he was able to have spoken. He
could have expressed himself at a higher rate than all mortals can !
he could have been in the clouds. He knew how to knit such knots
that they could never untie, but he would not. He delights to speak
to his hearers' shallow capacities. So in John xvi. 12, * I have many
things to say unto you, but you cannot bear them now.' He that speaks
not to the hearers' capacities is as a barbarian to them, and they to him.
' He is the best teacher,' saith Luther, ' that preaches vulgarly, that
preaches most plainly.' He is not the best preacher that tickles the
ear, or that works upon the fancy, &c., but he that breaks the heart
and awakens the conscience. It is sad to consider how many preachers
in these days are like Heraclitus, wbo was called ' the dark doctor,'
because he affected dark speeches. Oh how do many in these days
affect sublime notions, uncouth phrases, making plain truths difficult,
and easy truths hard ! * They darken counsel by words without know-
ledge,' Job xxxviii. 2. But how unlike to Christ, the prophets, and
apostles these dark doctors are, I will leave you to judge ; nor would I
have their accounts to make up for all the world ; I will leave them to
stand or fall to their own Master. God loves, owns, and crowns plain
preaching. Though some account it foolishness, yet ' to them that are
saved, it is the power of God and the wisdom of God,' 1 Cor. i. 20-80.
I have stayed the longer upon this first direction, because of its great
usefulness in these deluding days.
[2.] Secondly, As they must preach Christ plainly, so they must
preach Christ faithfully, Prov. xiii. 17, xxv. 1 8, Job xxxiii. 28. Ministers
are stewards, 1 Cor. iv. 2 ; and you know it is the duty of a steward to be
faithful in his stewardship, to give to every man the portion that is due
to him, cheering up those hearts that God would have cheered, and
weakening those wicked hands that God would have weakened, and
strengthening those feeble knees that God would have strengthened.
Ministers are ambassadors ; and you know it is the great concernment
of ambassadors to be very faithful in their master's messages. God
looks more, and is affected and taken more, with a minister's faithful-
ness than with anything else. A great voice, an affected tone, studied
notions, and silken expressions, may affect and take poor weak souls ;
but it is only the faithfulness of a minister in his ministerial work that
takes God, that wins upon God : Mat. xxv. 21-28, ' Well done, good and
faithful servant ; enter thou into the joy of the Lord :' a joy too big to
enter into thee, and therefore thou must enter into it. This was Paul's
glory, Acts xx. 27, that he ' had not shunned to declare unto them the
whole counsel of God.' Neither fear nor favour swayed him one way
or another, but he was faithful in his Master's work, and usually God
EpH. III. 8.] RICHES OF CHRIST. 213
crowns him and his labours most, and sends most fish into his net, that
is most faithful, though he be less skilful ; that hath more of the heart
in the work, though he hath less of the brain. ^
The maid in Plutarch being to be sold in the market, when a chap-
man asked her, ' Wilt thou be faithful if I buy thee f ' Ay/ said she,
etiamsi non emeris, * that I will though you do not buy me.' So minis-
ters must be faithful, though God should not buy them, though he
should not thus and thus encourage them in their work. Their very
feet are beautiful who are faithful, and their message most comfortable
to those that sigh and mourn, that labour and languish under the sense
of sin and fear of wrath, Isa. Hi. 7.
[3.] Thirdly, They must preach Christ humbly as well as faithfully :^
2 Cor. iv. 5, ' We preach not ourselves, but Christ Jesus the Lord, and our-
selves your servants for Jesus' sake.' Paul doth not compliment as the men
of the world do, * Your servants, sir,' but he spake as it was, for there
are no greater servants than those that are servants to the souls of men
for Jesus' sake. So John was very humble in the exercise of his ministry :
John iii. 30, 31, ' He must increase, but I must decrease/ &c.
Luther used to say, ' that a minister must take heed of bringing three
dogs into the pulpit, viz., pride, covetousness, and envy.' The friends of
the bridegroom must not woo and sue for themselves, but for the bride-
groom. Dispensers of the gospel are the bridegroom's friends, and they
must not speak one word for the bridegroom and two for themselves, as
hath been the trade of many weak and worthless men. It is the greatest
glory of a minister in this world to be high in spiritual work and humble
in heart. Vain-glory is a pleasant thief ; it is the sweet spoiler of
spiritual excellencies. Paul was very humble in the exercise of his
ministry : none so high in worth as he, nor none so low nor humble in
heart as he. Though he was the greatest among the apostles, yet he
accounts himself ' less than the least of all saints / yea, he counted it
not only his duty but his glory, to be a servant to the weakest saints :
* To the weak I became as weak / ' Who is weak, and I am not weak ?
who is offended, and I burn not,' 1 Cor. ix. 22, 2 Cor. xi. 29.
[4.] Fourthly, As they are to preach the Lord Jesus Christ humbly,
so they are to preach him wisely. In Prov. xi. 30, ' He that winneth
souls is wise / and indeed the greatest wisdom in the world is requisite
to the winning of souls to Christ. He that wins souls, or he that
catcheth souls, as the fowler doth birds, as the Hebrew word imports
[ Velokeach, taketh, from Lakach, to take], or fishermen fishes, ' he is
wise.' There is a holy and a heavenly craft required in the winning of
souls to Christ: 2 Cor. xii. 16, 'Nevertheless being crafty,' saith the
apostle, * I caught you with guile.' He speaks of a holy and heavenly
craft.^
It is written of the fox, that when he is very hungry after prey, and
can find none, that he lies down and feigneth himself dead, and so the
1 The office of a minister is the highest office ; and if his office be highest, his faith-
fulness must be answerable, or he will be doubly miserable.
2 Gregory Nazianzen, that famous preacher, setteth no other price upon all his Athen-
ian learning, wherein he excelled, than this, that he had something of worth to esteem
as nothing in comparison of Christ. [Homil. in Humil. — G.]
3 If one soul is more worth than a world, as he hath told us, who only went to the
price of it. Mat. xvi. 26, then they must needs be wise who win souls to Christ.
214 THE UNSEARCHABLE [EPH. III. 8.
fowls light upon him, and then he catcheth them. Paul, hungering after
the welfare of the Corinthians' souls, makes use of his heavenly craft to
catch them. There is a great deal of wisdom required to hold out
Christ unto the people, not only as a good, but as the greatest good, as
the choicest good, as the chiefest good, as the most suitable good, as an
immutable good, as an independent good, as a total good, and as an
eternal good. Christ must thus be held forth to draw souls to fall in
love with him, and to work their hearts to run out after him. There
is wisdom required to answer all cavils and objections that keep Christ
and poor souls asunder. There is wisdom required to take souls off from
all false bottoms that they are apt to build upon ; there is wisdom
required to present Christ freely to souls, in opposition to all unright-
eousness, and to all unworthiness in man ; there is wisdom required
to suit things to the capacities and conditions of poor souls, to make
dark things plain, and hard things easy. Ministers must not be like
him in the emblem^ that gave straw to the dog and a bone to the ass ;
but they must suit all their discourses to the conditions and capacities
of poor creatures, or else all will be lost : time lost, pains lost, God lost,
heaven lost, and souls lost for ever.
[5.] Fifthly, They must preach Christ, i^ealoudy, boldly, as well as
wisely, Acts iv. 20. When they had charged them that they should
preach no more in tho name of Christ, Why, say they ! what do you
tell us of the whip, or of prisons, or of this and that ? * We cannot but
speak the things we have seen and heard.' So in Jer. xx. 9, * Thy word
was in my heart as a burning fire shut up in my bones, and I was
weary with forbearing, and I could not stay;' Isa. Iviii. J, 'Cry aloud,
spare not ; lift up thy voice like a trumpet, and shew my people their
transgression, and the house of Israel their sins.'^ And Isaiah had his
tongue touched with a coal of fire from the altar, chap. vi. 6, 7. And
when the disciples were to go and preach the gospel, the fire sat upon
their tongues. Acts ii. 34' The worst of men are in a dead sleep, and
the best of men are too often in a sinful slumber, as the spouse in Cant.
V. 2, and the wise virgins in Mat. xxv. ; and therefore faithful ministers
liad need cry aloud ; they had need to be courageous and zealous, to
awaken both sinners and saints, that none may go sleeping to hell.
Every coward is a murderer, as the philosopher well observed,* The
cowardice of the minister is cruelty ; if he fear the faces of men he is a
murderer of the souls of men. Ministers must say, as Hector in Homer,
' I will combat with him, though his hands were as fire, and his
strength as iron.' Let men's hands be as fire and their strength as iron,
yet ministers must deal with them, and strive to make a conquest on
them, Ezek. ii. 3, seq.
Luther professed that he had rather be accounted anything than be
accused of wicked silence in Christ's cause. ' Let me be accounted,'
says he, ' proud, let me be accounted covetous, let me be accounted a
murderer, yea, guilty of all vices, so I be not proved guilty of wicked
silence for the Lord Jesus Christ.^
' The Emblemata, as before, one of Brooks's favourite volumes.— G.
2 As Croesus his dumb son did for his father. ^ Heads, not tongues. — G.
* Basil, Luther, Latimer, Bering, and multitudes of others, have been very zealous
and courageous in their ministry, &c.
^ They that write the story of the travels of the apostles report that Simon Zelotea
V
EpH. III. 8. J KICHES OF CHRIST. 215
Themistocles being about to speak to the general of the Greek's
army, against Xerxes, he held up his staff, as if he had been about to
strike him, ' Strike/ said Themistocles, ' but yet hear.'^ So should
ministers say, strike, but yet hear ; rail, but yet hear ; despise, but yet
hear ; censure, but yet hear ; oppose, but yet hear ; do what you will,
but yet hear. Non amat, qui non zelat, saith Augustine, * He is no
friend to God that is not zealous for him."
When one desired to know what kind of man Basil was, there was,
saith the history, presented to him in a dream, a pillar of fire with this
motto. Talis est Basilius, Basil is such a one, all on a-light fire for God.
So every minister should be all on a-fire for God.
[6.] Sixthly, They are to preach Christ laboriously, painfully,"^ fre-
quently.^ A minister must be like the bee, that is still a-flying from
one flower to another to suck out honey for the good of others. Should
not that dreadful word naake every idle shepherd tremble : Jer. xlviii
10, * Cursed be he that doth the work of the Lord negligently ;' 1 Cor.
XV, ult., ' Be ye stedfast and unmoveable, always abounding in the work
of the Lord, knowing that your labour is not in vain in the Lord.' Oh
the dreadful woes that are pronounced in Scripture against idle shep-
herds! Jer. xxiii. 1; Ezek. xiii. 3, xxxiv. 2; Zech. xi. 17 ; Mat. xxiii. 13-
16, 23, 25, 27. The great Shepherd of our souls, the Lord Jesus,
■was still a-feeding of his flock, and much in provoking others to the
same work : John xxi. 15, * Feed my lambs, feed my sheep ;' 2 Tim. iv.
2, * Preach the word in season, and out of season.' Christ wept for
souls, and bled for souls, and prayed for souls ; and shall not ministers
sweat much for souls, and work much for the good of souls ? Doubtless
they will give but a sad account to Christ that make anything serve to
fill up the hour ; that spend two or three hours at the end of a week to
fit themselves for Sabbath exercises. Idleness is hateful in any, but
most abominable and intolerable in ministers ; and sooner or later none
shall pay so dear for it as such. Witness the frequent woes that are
denounced in Scripture against them. Where should a soldier die but
in the field ? And where should a minister die but in the pulpit ?*
Pompey, in a great dearth at Home, having provided store of pro-
visions for his citizens that were ready to perish, and being ready to
put to sea, he commanded the pilot to hoist sail and be gone. The
pilot told him that the sea was tempestuous, and that the voyage was
like to be dangerous. * It matters not,' said Pompey, ' hoist up sail ; it is
not necessary that we should live, it is necessary that they should be
preserved from ruin and famine.'* So should ministers say, it is not
necessary that we should live, but it is necessary that poor souls should
live and be happy for ever; it is necessary that they should be acquainted
with the things of their peace ; it is necessary that they should be de-
preached here in England, If ever there needed some Zelotes it is now ; such, as Epi-
phanius speaks of Elijah, that he sucked fire out of his mother's breast.
' Plutarch : Themistocles vi., et alibi.— G. ' Painstakingly.'— G.
3 The father pays the nurse though the child dies, the doctor has his fee though the
patient dies, and the vine-dresser has his reward though the vine wither ; so will God
deal with faithful ministers, 2 Cor. ii. 16 ; Isa. xlix. 2-4.
* If a minister had as many eyes as Argus to watch, and as many hands as Briareus
to labour, he might find employment enough for them all. [Cf. Vol. I. p. 3, footnote 1.
_G.] "^ Plutarch : Pompey — G.
216 THE UNSEARCHABLE [EPH. III. 8.
livered from the power of Satan and from wrath to come ; and therefore
it is necessary that we should be frequent and ' abundant in the work
of the Lord/ and not plead storms and tempests, or that a lion is in
the way.^
It was Vespasian the emperor's speech, and may well be applied to
ministers, Oportet imperatorem stantem mori, an emperor ought to
die standing.^
[7.] Seventhly, As they are to preach Chi-ist painfully, so they are to
preach Christ exemplarily :^ 1 Peter v. 8, 'Be thou an example to the
flock/ They must preach Christ as well in life as in doctrine. Ministers
must not be like the drugs, that physicians say are hot in the mouth
and cold in operation ; hot in the pulpit, and cold and careless in their
lives and conversations. They must say, as Gideon said to his soldiers :
Judges xvii. 17, ' Look on me and do likewise ;' Mat. v. 16, 'Let your
light so shine before men, that they may see your good works, and
glorify your Father which is in heaven.' They are called angels, and
they are called stars, because they should shine in righteousness and
holiness.
What Csesar once said of his wife, 'that it was not enough for her to
be without fault, but she should be without all suspicion of fault,' may
well be applied to ministers, who, of all men in the world, should be
most free from the very appearances of evil. The lives of ministers
oftentimes do convince more strongly than their words ; their tongues
may persuade, but their lives command.*
Tace lingua, loquere vita, * Talk not of a good life,' said the heathen,
'but let thy life speak.' God appointed that both the weights and
measures of the sanctuary should be twice as large as those of the
commonwealth, to shew, that he expects much more of those that wait
upon him in the sanctuary than he doth of others. Ministers should
be like musk among linen, which casts a fragrant smell, or like that
box of spikenard, which being broken open, filled the house with its
odour.
Gregory saith of Athanasius, that his life was a continual sermon
and wooing men to Christ. Aristotle requires this in an orator, that
he be a good man ; how much more then should God's orators be good
and gracious ? "When Eli's sons were wicked, the people abhorred the
offering of the Lord, 1 Sam. ii. 17 ; and what is that that renders the
things of God so contemptuous and odious in the eyes of many people in
this nation, but the ignorance, looseness, profaneness, and baseness of
those that are the dispensers of them. Unholy ministers pull down
instead of building up. Oh the souls that their lives destroy ! These,
by their loose lives, lead their flocks to hell, where theirselves must
lie lowermost.^
A painter being blamed by a cardinal for putting too much red upon
^ The angels on Jacob's ladder were some ascending, others descending, none standing
or sitting still. Ministers must be like them.
2 Suetonius. [Vesp. — G.]
' A preacher, as Quintilian saith of an orator, should be vir bonus, dicendi peritus, a
well-spoken and well-deeded person.
* John the abbot professeth that he had never taught others anything which he had
not first practised himself.
^ The souls of priests, I may say of ministers, must be purer than the sunbeams, saith
Chrysostom. Jewel, Bucer, and Bradford, were famous examples for holiness.
EpH. III. 8.] RICHES OF CHRIST, 217
the visages of Peter and Paul, tartly replied, that he painted them so,
as blushing at the lives of those men who styled themselves their
successors. Ah how do the lewd and wicked lives of many that are
called and accounted ministers, make others to blush !
Salvian relates how the heathen did reproach some Christians, who
by their ungodly lives, made the gospel of Christ to be a reproach :
* Where,' said they, ' is that good law which they do believe ? Where
are those rules of godliness which they do learn ? They read the holy
Gospel, and yet are unclean ; they hear the apostle's writings, and yet
are drunk ; they follow Christ, and yet disobey Christ ; they possess a holy
law, and yet do lead impure lives.'^ As this is very applicable to many
professors in those days, so it is applicable to many preachers also.
I have read of a scandalous minister that was struck at the heart, and
converted in reading those words : Rom. ii. 21, * Thou which teachest
another, teachest thou not thyself?' If this treatise should fall into
any such hand, oh that it might have the same operation ! Wicked
ministers do more hurt by their lives than they do good by their
doctrine.
I have read of a gentlewoman that turned athiest because she lived
under a great learned doctor that preached excellently but lived very
licentiously.
The heathen brings in a young man, who hearing of the adulteries and
wickedness of the gods, said, * What ! do they so, and shall I stick at it ?'
So say most, when their teachers and leaders are lewd and wicked, what !
do they such and such abominations, and shall we stick at it ?
When one deboist^ in life among the Lacedemonians stept up and
gave good counsel, they would not receive it ; but when another of a
better life stept up and gave the same counsel, they presently followed
it. The application is easy. Every minister's life should be a com-
mentary upon Christ's life ; nothing wins and builds like this.^
[8.] Eighthly, Ministers must preach feelingly, experimentally, as
well as exemplarily. They must speak from the heart to the heart ;
they must feel the worth, the weight, the sweet of those things upon
their own souls that they give out to others : 1 John i. 1-3, ' That which
was from the beginning, which we have heard, which we have seen with
our eyes, which we have looked upon, and our hands have handled, of
the word of life (for the life was manifested, and we have seen it, and
bear witness, and shew unto you that eternal life which was with the
Father, and was manifested unto us) ; that which we have seen and
heard declare we unto you, that ye also may have fellowship with us :
and truly our fellowship is with the Father, and with his Son Jesus
Christ.' The highest mystery in the divine rhetoric, is to feel what a
man speaks, and then speak what a man feels.
Praxiteles exquisitely drew love, taking the pattern from that passion
which he felt in his own heart.
It was said of Luther, that he spake as if he had been within a man.
Ministers must so speak to the people, as if they lived in the very hearts
of the people ; as if they had been told all their wants, and all their
1 Salvianus de Q. D. lib. iv. 2 Debauched.— G.
3 Chrysosiom preached so feelingly and so affectionately that his hearers thought they
had as good be without the sun in the firmament as Chrysostom in the pulpit.
218 THE UNSEARCHABLE [EPH. III. 8.
ways, all their sins, and all their doubts. No preaching to this, no
preachers to these.
Ministers should not be like Caesar's soldier, that digged a fountain
for Caesar, and himself perished for want of water. Yet many such there
be in these days, that dig and draw water out of the wells of salvation
for others, and yet themselves eternally perish, by their non-drinking of
the waters of life. If they are monsters, and not to be named among
men, that feed and feast their servants, but starve their wives, then
what monsters are they that feed and feast other men's souls, with the
dainties and delicates of heaven, but starve their own 1 No misery, no
hell to this !
[9.] Ninthly, As ministers must preach the word feelingly, experi-
mentally, so they must preach the word rightly. They must divide and
distribute the word according to every one's spiritual estate and con-
dition. They must give comfort to whom comfort belongs, and counsel
to whom counsel belongs, and reproof to whom reproof belongs, and
terror to whom terror belongs : 2 Tim. ii. 15, ' Study to shew thyself
approved unto God, a workman that needeth not to be ashamed, rightly
dividing the word of truth ;' or, word for word, 'Rightly cutting into
parts the word of truth/ Isa. xl. 1, 2, 1. 4 ; 2 Cor. v. 10-12. Some
say [Gerhard, Perkins, &c.] the metaphor is taken from the priests of
the Old Testament, who having slain the beasts that were to be sacri-
ficed, did joint and divide the same in an accurate manner. Others say
[Chrysostom, BuUinger, Theophylact, &;c.] it is a metaphor taken from
a cutter of leather, who cutteth off that which is superfluous, when he
cutteth out reins and thongs. So in the handling of the word, questions
that are superfluous and unprofitable, ought to be cut off ; and that
only is to be held forth that makes for the hearer's instruction, edification
and consolation. Others say the metaphor is taken from the cutting
and squaring out of the streets and highways, and setting out the
bounds of men's lands and possessions. Others by cutting the word of
truth aright, understand the raising of right instructions, by following
the rule of the word, only as a ploughman that draweth or cutteth a
right furrow in the ground.^
To divide the word aright, is to cut out, saith Calvin and others, to
every one his portion, as a parent cutteth out bread to his children, or
a cook meat to his guests. A general doctrine not applied, is as a sword
without an edge, not in itself, but to the people, who by reason of their
own singular senselessness and weakness, are not able to apply it to their
own estates and conditions ; or as a whole loaf set before children,
that will do them no good. A garment fitted for all bodies, is fit for
nobody ; and that which is spoken to all is taken as spoken to none.
Doctrine is but the drawing of the bow, application is the hitting of the
mark. How many are wise in generals, but vain in their practical in-
ferences ! Such preachers are fitter for Rome than England. Souls
may go sleeping and dreaming to hell before such preaching, ere such
preachers will awaken them and shew them their danger. Oh that
therefore the people were so wise as, that when sin is reproved, judg-
' And if Galen could say that in anatomising a man's brain, physicians must carry
themselves as men do in the temple, how much more must ministers do so in dividing
the word of life !
EpH. III. 8.] RICHES OF CHRIST. 219
meots threatened, miseries promised, and Christ freely and fully offered,
they would apply all to their own souls ! This is the misery of many
in our days ; they come to sermons as beggars come to banquets, carry-
ing nothing but the scraps away with them.
[10.] Tenthly, They must preach the word acceptably, as well as
rightly : Eccles. xii. 10, ' The preacher sought to find out acceptable
words ;' or words of delight, as the Hebrew has it, ' and that which was
WTitten was upright, even words of truth. '^ Ministers' words should be
divinely delectable and desirable ; they should divinely please, and
divinely profit ; they should divinely tickle, and divinely take both ear
and heart. A minister should be a weighty speaker ; he should clothe
his doctrine in such a comely, lovely dress, as that he may by it slide in-
sensibly into his hearers' hearts. Ministers should clothe their matter
with decent words. The leaves give some beauty to the tree. Good
matter in an unseemly language, is like a bright taper in a sluttish
candlestick, or like a fair body in unhandsome clothes, or like a gold
ring on a leprous hand. * Truth,' saith one, ' loves to be plain, but not
sluttish.' As she loves not to be clad in gay colours, like a wanton
strumpet, so not in lousy rags like a nasty creature. Aaron's bells were
golden bells, dulce sonantes, sounding pleasantly, and not as sounding
brass, or tinkling cymbals. Holy eloquence is a gift of the Holy Ghost,
Acts xviii. 24, and may doubtless, as well as other gifts of the Spirit, be
made- prudently useful to the setting forth of divine truth, and the
catching of souls by craft, as the apostle speaks, 2 Cor. xii. ] 6. Surely
where it is, it may be made use of as an Egyptian jewel to adorn the
tabernacle.^
Lactantius [De falsa Sap. lib. v. cap. 1] hath well observed, that philoso-
phers, orators, and poets, were therefore very pernicious, in that they easily
ensnared incautious minds with sweetness of speech ; therefore his
advice is, even in delivering the truth of Christ, to sweeten the speech
for the winning of them to Christ, who will neither hear, nor read, nor
value, nor regard the truth, except it be polished and trimmed up in a
lovely dress.^
[11.] In the last place, and so to add no more, as they must preach
the word acceptably, so they must preach the word constantly^ They
must not lay down the Bible, to take up the sword, as some have done
for worldly advantages, 1 Cor. vii. 10, 24 ; they must not leave the word
to serve tables. Acts vi. 1, as others have done upon the same account ;
they must not change their black cloaks, for scarlet cloaks ; they must
abide and continue in their places and employments ; they must neither
change their work nor their master : Acts vi. 4, 'But we will give our-
selves continually to prayer, and to the ministry of the word.' They
would not assign their charge to some surrogates or deputies, that
themselves might live at ease. No ! they were peremptorily resolved to
hold on, to continue in these two choice duties, prayer and ministry of
* ^p2 in Pihil, from Bakash, signifies an earnest, vehement seeking, &c.
2 It was a fine commendation given by Quintiiian of Thucydides : Thucydides writes
thick and quick, close and clear ; he is solid and succinct, sententious and judicious.
3 Basil and Bucer were curt and concise, full and clear, in their discourses.
* The shew-bread stood all the week before the Lord, to shew that preaching is not
out of season on any day.
220 THE UNSEARCHABLE [EpH. III. 8.
the word. So in chap. xxvi. 22, * Having therefore obtained help of
God, I continue unto this day, witnessing both to small and great, say-
ing no other things than those which the prophets and Moses did say
should come.' 1 Tim. iv. 15, 16, * Meditate upon these things ; give thy-
self wholly to them, [sv rovroig 'fo9i, spend thy time in them], that thy pro-
fiting may appear to all, or in all things. Take heed unto thyself, and
unto thy doctrine ; continue in them : for in doing this thou shalt both
save thyself, and them that hear thee;' 2 Tim. iii. 14, 'But [Mhs,
abide, keep thy station, thou wilt be put to it, thou wilt meet with
earthquakes] continue thou in the things which thou hast learned,
and hast been assured of, knowing of whom thou hast learned them ;'
Eccles. xii. 9, ' And moreover, because the preacher was wise, he still
taught the people knowledge ; yea, he gave good heed, and sought out,
and set in order many proverbs.'
Hosea was fourscore years a prophet in Israel, and yet did not con-
vert them ; yet notwithstanding all discouragements he continued con-
stant, and that with abundance of freshness and liveliness.
Chrysostom compares good pastors to fountains that ever send forth
waters, or conduits that are always running, though no pail be put
under. [Chrysost. in Mat. Horn, xv.]
Erasmus saith of Jerome, Minima 'pars nodis dabatur somno,
minor cibo, nulla otio, He allowed least time for sleep, little for food,
none for idleness. It best becomes a minister to die preaching in a
pulpit.
Now if this be so, then by way of use let me say. That this truth
looks very sourly and wistly upon all those that preach anything
rather than Ghmst.
The Lord be merciful to them ! How have they forgotten the great
work about which their heads and hearts should be most exercised, to
wit, the bringing in of souls to Christ, and the building up of souls in
Christ. Where do we find in all the Scripture, that Christ, his prophets
or apostles, did ever in their preaching meddle with businesses of state,
or things of a mere civil concernment ? * My kingdom is not of this
world. Who has made me a judge ? ' says Christ.
I hope it will not be counted presumption in me if I shall propound
a few rules for such to observe that are willing to preach Christ to
poor souls. I will only propound three.
[1.] And the first is this. If you would preach Christ to the people,
according to the rules last mentioned, then you must get a Christ
within you.
There is nothing that makes a man indeed so able to preach Christ
to the people, as the getting a Christ within him ; and it is very ob-
servable, that the great rabbles and doctors that want a Christ within,
they do but bungle in the work of the Lord, in the preaching of a
crucified Jesus ; and were it not for the help of Austin, Chrysostom,
Ambrose, and Tertullian, &c., what sad, dead, and pitiful work would
they make ! Yea, for want of a Christ within, how little of Christ do
they understand ! How little of Christ do they make known, notwith-
standing all their borrowed helps ! Paul was a man that had got a Christ
within him: Gal. ii. 20, ' I live; yet not I, but Christ lives in me : and
the life that I live is by the faith of the Son of God,' &c. Compare
EpH. III. 8. J RICHES OF CHRIST. 221
this with Gal. iv. 1 9, ' My little children, of whom I travail in birth till
Christ be formed in you.' A Christ within, makes him travail in birth.
The Greek word translated, * I travail in birth,' signifies not only the
travail of the woman at the birth of the child, but also the painful bear-
ing thereof before the birth. The pains of travail breed not a greater
desire to see a man-child born into the world, than Paul's love bred in
him, till Christ were anew formed in them, 2 Cor. xi. 23. No man did
so much for the winning of souls to Christ as Paul, nor no man had so
much of a Christ within him as Paul. Nothing will naturalise a
minister's heart to his work like a Christ within ; nothing will make
him so wise, so painful, so watchful, so careful to win souls, as a Christ
within ; nothing will make him hold out and hold on in the work of
the Lord, in the face of all oppositions, persecutions, dangers, and deaths,
as a Christ within ; nothing will make a man strive with sinners, and
weep over sinners, and wait upon sinners for their return, as a Christ
within.^ Such ministers as have not a Christ within them, will find no
comfort, and as little success, in their preaching of Christ. Above all
gettings, get a Christ within, or else after all thy preaching, thyself will
be a cast-away.
[2.] Secondly, They that would preach Christ to the people, must
study more Sci^pture truths, Scripture mysteHes^ than human
histories.
They must study God's book more than all other books. The truth
and antiquity of the book of God finds no companion, either in age or
authority. No histories are comparable to the histories of the scriptures,
for, 1, antiquity ; 2 2, rariety;^ 3, variety ; 4, brevity; 5, perspicuity ; 6,
harmony ; 7, verity.
'Gregory' calls the Scripture, cor et animam dei, the heart and
soul of God ; for in the Scriptures, as in a glass, we may see how the
heart and soul of God stands towards his poor creatures. It was the
glory of Apollos that he was mighty in the Scripture, Acts xviii. 24 ;
John V. 39, * Search the Scriptures,' saith Christ. The Greek word
signifies to search as men search for gold in mines, l^swars. You must
search the Scriptures, not superficially but narrowly. The Scriptures
are a great depth, wherein the choicest treasures are hid ; therefore you
must dig deep if you will find : Col. iii. 16, ' Let the word of Christ
dwell richly in you ;' or as the Greek hath it, svotxihu Iv v/u^Tv. ' Let the
word of Christ indwell in you, as an engrafted word, incorporated into
your souls.' Let the word be so concocted and digested by you, as that
you turn it into a part of yourselves. You must be familiarly acquainted
with the word ; you must not let it pass by you as a stranger, or lodge
and sojourn with you as a wa3rfaring man ; it must continually abide
with you, and dwell richly in you : 2 Tim. iii. 16, 17, * All scripture is
given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness ; that the man of God
1 As nurses to princes' children are fed with the most delicate fare, but not for their
own sakes, but for the children's sake to whom they give nurse, so it is with many
ministers that want a Christ within, 2 Tim. ii. 24, 25.
2 Moses is found more ancient than all those whom the Grecians make most ancient ;
as Homer, Hesiod, and Jupiter himself, whom the Greeks have seated in the top of their
divinity. [Theophilus Gale, as before.— G.] ^ Rarity, = preciousness.— G.
222 THE UNSEARCHABLE [EPH. III. 8.
may be perfect, thoroughly furnished unto all good works.' All books
and helps are not comparable to the Bible, for the completing and per-
fecting of a man for the work of the ministry.
That which a papist reports of their sacrament of the mass, that there
are as many mysteries in it as there are drops in the sea, dust on the
earth, angels in heaven, stars in the sky, atoms in the sunbeams, or
sands on the sea-shore, &c., may be truly asserted of the word of God ;
no study to the study of the Scripture for profit and comfort. Count
Anhalt, that princely preacher, was wont to say, 'That the whole
Scriptures were the swaddling bands of the child Jesus,' he being to be
found almost in every page, in every verse, in every line.^
Luther would often say, * That he had rather that all his books should
be burned, than that they should be a means to hinder persons from
studying of the Scripture.'
[3.] The third and last rule I shall lay down, is this> Siich as would
preach Christ aright to the people had need dwell much upon the
vanity of human doctrines.
The vanity of which doctrines may be thus discovered :
First, They do not discover sin in its ugliness and filthiness as the
Scriptures do. They search but to the skin, they reach not to the heart ;
they do not do as the master did in Jonah's ship, when they were in a
storm.
Secondly, Human doctrines have no humbling power in them. They
may a little tickle you, but they can never humble you ; they cannot
cast down Satan's strongholds ; they cannot melt nor break the heart
of a sinner ; they cannot make him cry out with the leper, ' Unclean,
unclean.' ^
Thirdly, Human doctrines nourish not the noble part, the soul of
man. The prodigal was like to starve before he returned to his father's
house. A man may study much, and labour much, and lay out much
of his time and spirits about human doctrines, and yet after all be like
to Pharoah's lean kine. A man that studies human doctrines doth but
feed upon ashes.
Fomihly, Human doctrines cannot cure a wound in the conscience.
The diseased woman spent all she had upon physicians, but was not a
penny the better. The remedy is too weak for the disease. Conscience,
like Prometheus' vulture, will still lie gnawing notwithstanding all that
such doctrines can do.
Fifthly, Human doctrines are so far from enriching the soul, that
they usually impoverish the soul. They weaken the soul ; they expose
the soul to the greatest wants and to the greatest weaknesses ; they
play the harlot with the soul ; they impoverish it, and bring it to 'a
morsel of bread.' Who so poor in spiritual experiences and heavenly
enjoyments as such that sit under the droppings of human doctrines ?
Sixthly, Human doctrines make men servants to the humours and
corruptions of men ; they make men-pleasers of men rather than
pleasers of God ; yea, they make men set up themselves and others,
sometimes in the room of Christ, and sometimes above Christ. I hope
1 Whiles they burned ns, said reverend Du Moulin, for reading the Scriptures, we
burned with zeal to be reading of them. But where is this brave spirit now ?
2 These things had need be seriously minded in these days, wherein human doctrines
are so much exalted and admired.
EpH. III. 8.] RICHES OF CHRIST. 223
these few short hints may prevail with some to fall in with this counsel,
that so they may the better preach the Lord Jesus to the people.
And so much for this doctrine.
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, Eph. iii. 8.
Having spoken much concerning ministers' duty, I shall now speak
a little concerning their dignity, and so finish this 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.' This grace, this favour, this honour is given to me, that I
should preach, &c. I look not upon it as a poor, low, mean, contemptible
thing, but as a very great honour, ' that I should preach among the
Gentiles the unsearchable riches of Christ.'
The observation that I shall speak to is this :
Obs. That the office of a minister or preacher is honourable.
For the understanding of this point, premise with me two things :
First, That by a minister, I understand one that is qualified ac-
cording to gospel rules, and that is internally called by God, and exter-
nally called by the people of God, to the ministerial office.
The second thing that I would have you premise with me for the
understanding of the point is this, that the common appellation of those
that are set apart for the preaching of the gospel in the New Testa-
ment is 5/ax&vo/, ministers. So in 1 Cor. iii. 5; 2 Cor. iii. 6, and
chap. vi. 4, and chap; xi. 15, 23; 1 Tim. iv. 16, and in divers other
places, the word minister is a title of office, service, or administration
given frequently to the preachers of the gospel. As for the names of
ambassadors, stewards, and the like, wherewith they are often honoured,
they are figurative, and given to them by allusion only.
These two things being premised, we shall now proceed to the open-
ing of the point.
1. And, in the first place, I shall prove that the office of a minister
is an honourable office.
2. And then, in the second place, I shall shew you what honour is
due to them.
3. And then, in the third place, I shall shew you how you are to
honour them.
4. And then, in the last place, we shall bring home all by a word of
application.
Christians, give me leave to tell you this by the way, that since the
gospel hath shined in England, a godly, faithful, painful ministry was
never more subtilly and vehemently struck at by men that make a fair
show, and by men of corrupt opinions and wicked lives. This age
affords many church-levellers as well as state-levellers. Some there be,
that under that notion of plucking up corrupt ministers, would pluck
up by the very roots the true ministry. But God has and will be still
too hard for such men. If they will be monsters, God will be sure to
be master. His faithful ministers are stars that he holds in his right
hand, Rev. ii. 1 ; and men shall as soon pull the sun out of the firma-
ment, as pull them out of the hand of God.
224 THE UNSEARCHABLE [EPH. III. 8.
Now, considering that there is such a spirit abroad in the world, I
hope no sober, serious Christians will be offended at my standing up to
vindicate the honour of a godly, faithful ministry. In order to which,
I shall first prove that the ofi&ce of a minister is honourable; and to me
these following things speak it out :
[1.] First, The several names and titles that are given to them in
Scripture, doth speak them out to be honourable. They are called
fathers, stewards, ambassadors, overseers, and angels, as you all know
that know anything of Scripture. To spend time to prove this, would
be to light candles to see the sun at noon.
[2.] Secondly, Their work is honourable. Their whole work is
about souls, about winning souls to Christ, and about building souls up
in Christ ; and to these two heads the main work of the ministry may
be reduced. The more noble the soul is, the more honour it is to be
busied and exercised about it : James v. 20, * Let him know, that he
which converteth the sinner from the error of his way, shall save a soul
from death, and shall hide a multitude of sins.'^
' Let him know,' that is, let him take notice that an honourable and
glorious work is done by him. The soul is the immediate work of
God ; the soul is the image of God ; the soul is capable of union and
communion with God ; the soul is worth more than a world, yea, than
a thousand worlds. Christ prayed for souls, and wrought miracles for
souls, and wept for souls, and left his Father's bosom for souls, and bled
out his heart's blood for souls, and is gone to heaven to make provision
for souls, yea, he is now a-making intercession for souls. All which
speaks out the excellency of their office whose whole work is about
souls.
The Jews say of Moses his soul, that it was sucked out of his mouth
with a kiss. Souls are dear and sweet to Christ.
[3.] A third thing that speaks out this truth is this, they are fellow-
lahourers with God ; they are co-workers with God in the salvation of
sinners. And this is a mighty honour, to be a fellow-labourer with
God, to be a co-worker with God : 1 Cor. iii. 9, * For we are labourers
together with God.' Who would not work hard with such sweet com-
pany ? Who would not affect, prize, love, and honour such service ?
Ministers are called the light and salt of the world, because they en-
lighten blind souls, and season unsavoury souls, and so save them from
corruption and perdition. Mat. v. 14 ; John v. 35 ; Mat. v. 13; Mark
ix. 59, 60. Oh, to be joined in any work with God, is an honour beyond
what I am able to express 1
The senate of Rome accounted it a diminution of Augustus Caesar's
dignity to join any consuls with him for the better carrying on the
affairs of the state. Oh, but our God doth not think it a diminution of
his dignity, that even his poor despised servants should be fellow-
labourers and co-workers with him in the salvation of souls.
[4.] Fourthly, The honourable account that the Lord hath of them
in this employment, speaks out this truth, that their office is honourable.
In Mat. X. 41, 42, compared, ' He that receiveth you, receiveth me ; he
J anima Dei insignita imagine, desponsata fide, donata Spiritu, &c., divine soul,
invested with the image of God, espoused to him by faith, &c. — Bernard. [Sermons on
Canticles, as before. — Q.]
EpH. III. 8.] RICHES OF CHRIST. 225
that receivetli a prophet in the name of a prophet, shall receive a pro-
phet's reward ',' and Luke x. 16, ' He that receiveth you, receiveth me ;
and he that despises you, despises me.' This honourable account God
hath of all his faithful servants in this employment. Kings and princes
have their ambassadors in very high account : so has God his.
[5.] The fifth thing that speaks out this truth is this, they serve an
honourable master. They serve him that is all ear to hear, all hand
to punish, all power to protect, all wisdom to direct, all goodness to
relieve, and all mercy to pardon. They serve that God that is optimum,
tnaximum,, the best and greatest. God hath within himself all the
good of angels, men, and universal nature ; he hath all dignity, all
glory, all riches, all treasure, all pleasure, all delight, all joy, all beati-
tudes. Mark, abstracts do better express God than concretes and
adjectives.^ God is being, bonity,^ beauty, power, wisdom, justice,
mercy, and love itself. ' God is love,' saith the apostle, in the very
abstract. God is one infinite perfection in himself, which is eminently and
virtually all perfections of the creatures. And oh then, what an honour
must it be to those that are employed under so honourable a master !^
[6.] Sixthly, Their very work and service is honourable. Why else
did the apostle cry out, ' Who is sufficient for these things X There is
no such embassage in the world as this is in which they are employed :
Eph. vi. 19, 20, 'Pray for me, that I may make known the mystery of
the gospel, for which I am an ambassador in bonds.'* Faithful ministers
do represent the person of the King of kings and Lord of lords ; their
work is to treat of peace between God and man, or of open hostility
between the Creator and the creature, 2 Cor. v. 19, 20.
[7.] Seventhly, and lastly. Their reward from God is honourable.
Though the world crown them with thorns, as it did their Lord and
master before them, yet God will crown them with honour : Dan. xii. 3,
' They shall shine as the stars in the firmament.' You know ambas-
sadors have not preferments while they are abroad, but when they come
home into their own country, then their princes prefer them, and put
much honour upon them. So will God deal with his ambassadors :
2 Tim. iv. 7, 8, ' I have fought a good fight, I have finished my course,
I have kept the faith : henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me at
that day ; and not to me only, but unto all them also tl'iat love his
appearing.' So in Isa. xlix. 4, 5. 'I have laboured in vain, I have spent
my strength for nought, and in vain ; yet surely my judgment is with
the Lord, and my reward with my God. Though Israel be not gathered,
yet shall I be glorious in the eyes of the Lord, and my God shall be
my strength.' So in 2 Cor. ii. 15, 'For we are unto God a sweet savour
of Christ in them that are saved, and in them that perish.'^ Ministers
shall be rewarded according to their faithfulness and diligence, though
some perish. It shall be with them as with vine-dressers. You know
vine-dressers are rewarded according to their diligence and faithfulness,
^ Hahet omnia qui habet habeniem omnia, He hath all that hath the haver of all. — Augus-
tine. 2 Goodness.— G.
^ It is truly said of God that he is omnia super omnia.
* Their main work is to treat with sinners about eternity, &c.
^ God will at last highly reward those very services that men don't regard, &c.
VOL. III. P
226 THE UNSEARCHABLE [EPH. III. 8.
though some vines never bear, nor bring forth fruit at all. As ministers
are diligent and faithful, so the reward, the crown, shall be given forth
at last. You know the barber is as much rewarded for trimming a
blackamore, though all his pains in rubbing him can never make him
white, as he is for trimming and rubbing another man that is white,
and by a little pains is made more white. This is many a faithful
minister's grief, that he takes a great deal of pains in rubbing and
washing, as it were, to make souls white and clean, pure and holy, and
yet they remain after all as black as hell ; but surely their reward shall
be never the less with God.^ The nurse looks not for her wages from
the child, but from the parent. If ministers, like clouds, sweat them-
selves to death that souls may be brought to life, great will be their
reward, though their souls should perish for ever, for whom they have
wept, sweat, and bled.
God won't deal by faithful ministers, as Xerxes did by his steerman,
who crowned him in the morning, and beheaded him in the evening of
the same day. No ; God will set an everlasting crown upon their heads
who remain laborious and faithful to the death. The world for all their
pains will crown them with thorns, but God at last will crow^n them
with glory ; he will set a crown of pure gold upon their heads for ever.
And thus you have the point proved.
The second thing that I am to do is to shew you,
2. What honour that is which is justly due to faithful "ministers.
Now, this I shall shew you in three things. There is a threefold
honour that is due unto them.
[1.] First, Honourable countenance is due unto them that are in so
honourable a place and office as they are in: 1 Cor. iv. 1, *Let a man
so account of us as of the ministers^ of Christ, and stewards of the
mysteries of God ;' 1 Thes. v. 12, 13, 'And we beseech you, brethren, to
know them which labour among you, and are over you in the Lord, and
admonish you ; and to esteem them very high in love for their work's
sake;' or, 'to esteem them more than exceedingly," or, more than abund-
antly, as the Greek will bear, v'TrsPzy.'rs^iaGou. And so in 1 Tim. v. 17,
* Let the elders that rule well be accounted worthy of double honour,
especially they who labour in the word and doctrine.' The Greek
word xoTT/wiTs^, that is here rendered labour, signifies not simply to
labour, but to labour with much travail and toil, to labour even to lassi-
tude, as he doth that cleaveth wood, or that toileth in harvest, or that
goeth a warfare. Preaching is a most painful work, and enfeebleth a
man exceedingly ; whence the prophet cries out, * My leanness, my
leanness,' Isa. xxiv. 16.^ No pains, no labour, no work to that of the
brain, to that of the mind, nor none so worthy of praise as those that
are most in that labour, in that work. No men's work is so holy
and heavenly as theirs, nor no men's work is so high and honour-
able as theirs, and therefore none deserve to be more honoured
1 Latimer, in one of his sermons, speaking of a minister who gave this answer why he
left off preaching, Because he saw he did no good. This, saith Latimer, is a very
naughty naughty answer.
2 vv*i^irecs. Under-rowers to Christ, the master-pilot, helping forward the ship of the
church to the haven of heaven.
3 Our Saviour, at little past thirty, was reckoned by the Jews to be towards fifty, John
viii. 57, he had so spent himself in preaching. Preaching is a spending, painful work.
EpH. III. 8.] RICHES OF CHRIST. 227
than they, though not for their own sakes, yet their work's sake.
Shall Turks and papists so highly esteem and honour every hedge-
priest of theirs above their merits, and shall not Christians much
more honour their faithful ministers ? Faithful ministers must have
countenance as well as maintenance, they must have reverence as well
as recompense. You are not to nod the head and put out the lip, to
scoff, and mock, and jeer at them : Gal. iv. 14, 'And my temptation
which was in my flesh ye despised not, nor rejected ; but received me
as an angel of God, even as Christ Jesus.' When Ehud told the king
of Moab, * I have a message to thee from God, king,' he arose from his
throne and bowed himself, Judges iii. 20. Isa. lii. 7, ' How beautiful
upon the mountains are the feet of him that bringeth good tidings,
that publisheth peace ; that bringeth good tidings of good, that pub-
lisheth salvation ; that saith unto Zion, thy God reigneth.'
' How beautiful upon the mountains are the feet !' What is their
face then ? What is their doctrine then ? Their very feet, when dirty,
sweaty, and dusty, are yet very beautiful and lovely.
It was a common saying at Constantinople, that it was better the
sun should not shine than that Chrysostom should not preach.
1 have read of one that said, * if he should meet a preacher and an
angel together, he would first salute the preacher, and then the angel
afterward.' If you do not give them honourable countenance, Jews
and Turks, papists, and pagans, will in the great day of account rise up
against you, and condemn you. I could say much of what I have
observed in other nations and countries concerning this thing, but I
shall forbear. Should I speak what I have seen, many professors
might well blush.
The Grecians used to give far greater respect and honour to their
philosophers than to their orators, because that their orators did only
teach them to speak well, but their philosophers did teach them to live
well. Oh what honour then is due to them that do teach you both to
speak well and to live well ! both how to be happy here and how to be
blessed hereafter. And thus you see that honourable countenance is
due to faithful ministers.
[2.] Secondly, There is an honour of maintenance, as well as an
honour of countenance that is due to them: 1 Tim. v. 17, 18, 'Let the
elders that rule well be accounted worthy of double honour, especially
they who labour in the word and doctrine. For the Scripture saith,
Thou shalt not muzzle the ox that treadeth out the corn, and the labourer
is worthy of his reward.'^ It was not the manner in the Eastern countries
to thrash out corn as we do, but their oxen trod it out, to which the
apostle allege rically compares laborious pastors, who after a sort crush
out that corn of which the bread of life is made : Gal. vi. 6, * Let him
that is taught in the word, communicate to him that teacheth in all good
things. Be not deceived, God is not mocked, for what a man soweth,
^ Harvest -labourers have meat and drink, and double wages. Same think that the
apostle hath respect to the law of the first-born, Deut. xxi. 17, in which a two-fold por-
tion is commanded to be given him. The ancient Christians, as appears by TertuUian,
were wont, in their Agapce, or love-feasts, to give their ministers a double portion. Surely
ministers should have such a liberal, honourable, and ingenuous maintenance, as might
8et them above the vulgar, as the first-born by their double portion were set up above the
rest of their brethren.
228 THE UNSEARCHABLE [EPH. III. 8.
that shall he also reap.' So in 1 Cor. ix. 7-11, * Who goeth a warfare
any time at his own charges ? who planteth a vineyard, and eateth not
of the fruit thereof? or who feedeth a flock and eateth not of the
milk of the flock ? Say I these things as a man ? or saith not the law
the same also ? For it is written in the law of Moses, Thou shalt not
muzzle the mouth of the ox that treadeth out the corn. Doth God
take care for oxen ? Or saith he it altogether for our sakes ? For our
sakes, no doubt, this is written : that he that ploweth should plow in
hope ; and that he that thresheth in hope should be partaker of his
hope. If we have sown unto you spiritual things, is it a great thing
if we shall reap your carnal things X Mat. x. 9, 10, * Provide neither
gold nor silver, nor brass, in your purses, nor scrip for your journey,
neither two coats, neither shoes, nor staves, for the workman is worthy
of his meat.' God's appointment in all these texts bespeak it.
Again, you may consider the, necessity of it How shall they go on
in their warfare if they be troubled with the things of this life ? Again,
they are to give themselves vjholly to the work of the ministry, 1 Tim.
iv. 5. And again, the equity and justice of the duty Christ and the
apostle shews in the forenamed scriptures. Mat. x. 10, 1 Cor. ix. 10.
The maintenance of the minister should be so free, and so liberal, as
may testify that you honour him in your hearts, and as may keep him
from contempt and scorn in the world. There are multitudes that
grumble at the expense of a penny for the maintenance of those divine
candles that waste themselves to give light to them ; that will rather
die to save charges than spend a little money to save their lives, yea,
their souls. They like well of religion without expense, in Basil ; and
a gospel without charge, but if it grow costly, it is none of their money.
The scripture says, ' Buy the truth, sell it not.' You can never over-
buy it, whatsoever you give for it ; you can never sufficiently sell it, if
you had all the world in exchange for it.
It is said of Caesar that he had greater care of his books than of his
royal robes ; for swimming through the water to escape his enemies, he
carried his books in his hand above the water, but lost his robes. But
alas ! what are Caesar's books to God's book ? The word is the field,
and Christ is the treasure that is hid in that field. The word is a ring
of gold, and Christ is the pearl in that ring of gold, and is it then worth
nothing ? Many deal with faithful, painful ministers, as carriers do with
their horses, they lay heavy burdens upon them, and exact work enough,
and give them but easy commons ; and then to recompense this, they hang-
bells at their ears and necks. They shall be commended and applauded
for brave excellent preachers, and for great painstakers, &c.' That main-
tenance that is justly due to the ministers of the gospel is honourable ;
it ought to be suitable to their condition andMignity. The maintenance
that is due to them, is of the same nature with that which is given to
princes and magistrates, by those who are under them, and not a
common maintenance which superiors give to their inferiors or servants.
[3."| Thirdly, There is an honour of obedience and service that is
due to them. And indeed, of all honours, this is the greatest honour
that can be cast upon a faithful minister, the honour of obedience : Heb.
* The minister's maintenance is not to be esteemed of the nature of alms, as some
would have it ; but is a tribute of honour, sucti as is given by an inferior to his auperio r.
EpH. III. 8.] RICHES OF CHRIST. 229
xiii. 7, ' Remember them that have the rule over you, who have spoken
to you in the word of God ;' and verse ] 7, ' Obey them that rule over
you.' Oh, submit yourselves, for they ' watch for your souls as they
that must give an account, that they may do it with joy, and not with
grief, for that is unprofitable for you.'
' Obey them that have the rule over you.' The word vyov/ismc,
that is rendered ' Rule over you,' in the seventh and seventeenth
verses, signifies captains, guides. Faithful ministers are your captains,
they are your guides, they are your chieftains, they are your champions
that bear the brunt of the battle, the heat of the day ; and therefore
you must obey them, even as soldiers do their captains. So in 2 Thes.
iii. 14, 'And if any man obey not our words, note that man, and
have no company with him.' Brand him as infamous, beware of him,
let him see a strangeness in you towards him, that all may avoid him
as one whose company is dangerous and infectious. Ah Christians ! by
your submission to their doctrine, you highly honour them, and you
make their heavy task to be easy and sweet unto them. Christians ! it
will be your honour and happiness in the day of Christ, that you have
lived out what they have made out to you. I suppose you remember
that happiness is not entailed to hearing, or knowing, or talking, but to
doing. ' If ye know these things, blessed and happy are you, if you
do them,' John xiii. 17. There are some diseases that are called oppro-
bria medicorum, the reproaches of physicians ; and there are some
people that may be truly called opprobria ministrorum, the reproach
of ministers, and those are they that are great hearers, and talkers, and
admirers of ministers, but never obey the doctrines delivered by them.^
The Corinthians were Paul's honour, they were his living epistles, they
were his walking certificates, they were his letters-testimonial, 2 Cor.
111. 2, 3. The obedience and fruitful ness of the people is the minister's
testimonial, as the profiting of the scholar is the master's commenda-
tion. Oh what an honour is it to a minister, when it shall be said of
him, as one said once of Octavius, 'When he came into Rome he found
the walls all of base materials, but left them walls of marble !' So liere
is a minister that found the people dark and blind, but left them en-
lightened ; he found them dead, but left them alive ; he found them a
proud people, but hath left them humble ; a profane people, but hath
left them holy ; a carnal people, but hath left them spiritual ; a worldly
people, but hath left them heavenly ; a wavering people, but hath left
them settled and rooted, &c. No honour to a faithful minister Hke this.
And thus you see what honour is due unto them, &c.
Use. And now let me make a word of use. Christians ! if their office
be so honourable, then honour them. Oh, give them the honour that
is due unto them. Will you make conscience to give others their due,
and will you make no conscience of giving ministers their due ? Are
there any that are greater blessings to a nation than faithful ministers?
Who have stood more in the gap to turn away wrath than they ? Who
have begotten you to Christ through the gospel but they 1 Who have
There is no fear of knowing too much, but there is much fear and danger of practis-
ing too little. I fear, with Saint Augustine, that many grieve more for the barrenness
of their lands than for the barrenness of their lives. The more the cypress is watered,
the more it is withered. Oh that it were not so with many in these days!
2.S0 THE UNSEARCHABLE [EPH. III. 8.
turned you from darkness to light, and from the power of Satan unto
God but them ? Who have built you up in the light and love of Jesus
but them ? &c. Oh, do not cast scorn and reproach upon them, but give
them that honour that is due unto them !
But you will say to me, How shall we honour them ?
I answer, you must honour them these five ways :
[1.] First, You must honour them hy hearing them, and giving
credit to their message. The want of this honour troubled Jonah too
nuich ; * Who hath believed our report V Not to believe the report that
they make concerning God and Christ, &c., is to cast the greatest dis-
honour that can be upon them.^ The wise men, Mat. ii., went many
weary hundred miles to find Christ at Jerusalem ; some think near a
thousand miles. The Queen of Sheba, some say, went 964 miles to
hear the wisdom of Solomon ; and what was Solomon's wisdom to that
wisdom of Christ that is held forth to souls in the ministry of the
gospel.^ The holy martyrs thought no weather too hot, no winter too
cold, no journey too long, nor no torment too great, to enjoy the preaching
of the gospel, though darkly. The heathen priests began with hoc age ;
they thought it a very irreligious thing to be remiss and vain, though
in a vain religion. Oh that vain professors would remember this, and
blush !
[2.] Secondly, You may honour them, hy standing fast in the
doctrine of the Lord delivered hy them : 1 Thes. iii. 8, ' Ye are our
joy, our crown, if ye stand fast in the Lord ; ' else, saith the apostle, ye
kill our very hearts.^ If after all our studying, wrestling, sweating, and
preaching, ye shall play apostates, and leave the precious ways of God,
and run after notions and vain opinions which cannot pr(^fit you, nor
better you, you will kill many at once: your own souls and our hearts.
[3.] Thirdly, You should honour them, hy heing followers of them,
so far as they are followers of Christ. So in 1 Cor. iv. 16, 'Be ye
followers of me, even as I am of Christ.' Chap. xi. 11 ; Heb. xiii. 7; 2
Thes. iii. 7; Phil. iii. 7. All these scriptures bespeak you to be
followers of them as they are followers of Christ.*
Alexander had somewhat a wry neck, and his soldiers thought it an
honour to be like him. Oh, it is an honour to ministers, when their
people are like them in knowledge, wisdom, love, humility, holiness !
Plutarch said of Demosthenes that he was excellent at praising the
worthy acts of his ancestors, but not so at imitating them. Ah, many
in these days are excellent at praising and commending the holy and
gracious actings of their ministers, but not so at imitating them 1
[4.] Fourthly, You must honour them hy hearing them upon your
hearts when you appear hefore the Lord in the Tnount: ^ Eph. vi. 13
^ Antisthenes, a philosopher, went every day six miles to hear Socrates. [As before: see
Index, sub nomine. — G.]
^ Nunquam nimis dicitur, quod nunquam satis discitur, We can never hear that too often
that we can never learn too well.
3 If I forsake my profession, I am sure of a worse death than judge Hailes had, said
that martyr. • [Foxe, sub nomine. — G.]
* Bonus dux, bonus comes, A good leader makes a good follower.
^ Prayer is porta cceli, clavis paradisi, The gate of heaven, a key to let us into paradise.
The Jews fable, that our Saviour, by finding out the right pronunciation of the name
of God, did all his miracles ; but certainly the right invocation of the name of God would
even make ministers work miracles indeed.
EpH. hi. 8.] RICHES OF CHRIST. 231
19 ; 2 Thes. iii. 1, 2 ; 1 Thes. v. 25 ; Col. i. 2, 4 ; Heb. xiii. 8 ; Acts xii. 5.
All these scriptures do bespeak Christians to bear their faithful minis-
ters upon their hearts when they are a-wrestling with God. None
usually are opposed as they. Their wants are many, their weaknesses
are more, their work is great, their strength is small. Oh pray, pray
more and more for them ; yea, pray believingly, pray affectionately, pray
fervently, pray unweariedly, that they may speak from the heart to the
heart, that they may speak things that are seasonable and suitable to
the capacities and conditions of his people. They can tell when they
want your prayers, and when they enjoy your prayers ; did you pray
more for them, they might do more for your internal and eternal good,
than now they do.
[5.] Lastly, You must honour them hy adhering to them, and
abiding with them in all their trials, afflictions, and tribulations that
do or shall attend them. It is brave to own them in a storm, to own
them when others disown them, when others oppose them, and act
highly against them. Paul looked upon himself as much honoured by
Onesiphorus owning of him in his chains : 2 Tim. i. 16, ' The Lord give
mercy unto the house of Onesiphorus ; for he oft refreshed me, and was
not ashamed of my chain : but, when he was in Rome, he sought me
out very diligently, and found me. The Lord grant unto him that he
may find mercy of the Lord in that day : and in how many things he
ministered unto me at Ephesus, thou knowest very well.' Chrysostom,
in an oration, says of Christians, * That they would not be kept from
visiting the confessors in prison, although it was forbidden with many
threatening terrors, and it was great danger to them.' ^
But to draw to a close, you have heard that the office of a faithful
minister is honourable, and you have heard what honour is due unto
them. Let me therefore desire you all to take heed of scorning, con-
temning, and despising of those that are faithful, that are qualified
according to gospel rules. That is a sad word, 2 Chron. xxxvi. 15-18.
God sent his messengers early and late to reclaim them, but they
mocked the messengers of God, and despised his words, and misused
his prophets, until the wrath of the Lord arose against his people, till
there was no remedy, nor no healing. David never played such a harsh
part all his days, as he did to the Ammonites that despitefuUy used his
ambassadors, as you may see at large in 2 Sam. x.
The Romans sacked the famous city of Corinth, and razed it to the
ground, for a httle discourtesy they oiTered to their ambassadors.^ And
they slew many of the Illyrians and the Tarentines for misusing of
their ambassadors. And do you think that the Lord is not as tender
of the credit and honour of his faithful ministers, and that he will not
avenge the affronts, wrongs, and injuries that are done unto them ?
Surely he will : Jer. xxix. 17-19, 'Thus saith the Lord of hosts, Be-
hold, I will send unto them the sword, the famine, and the pestilence,
and will make them like vile figs, that cannot be eaten, they are so evil.
' The saints in the primitive times did so stick and cleave to those that were in bonds,
that the very heathen admiringly cried out, ' Look how the Christians love one another.'
^ Ambassadors are inviolable by the law of nations, and the least indignity oifered to
them is to be as severely punished as if it had been offered to the person of that prince
whom they represent. [Corinth: 'razed' by L. Mummius— Strabo, viii. ; Cicero, Pro
Leg. Man., 5, &c,, &c.— G.]
282 THE UNSEARCHABLE RICHES OF CHRIST. [EPH. III. 8.
And I will persecute them with the sword, with the famine, and with
the pestilence, and I will deliver them to be removed to all the king-
doms of the earth, to be a curse, and astonishment, and an hissing, and
a reproach among all nations, whither I have driven them.' But why-
will God do this ? * Because they have not hearkened to my word,
saith the Lord, which I sent unto them by my servants the prophets,
rising up early and sending them ; but ye would not hear, saith the Lord,'
See 2 Kings xvii. 18-15. Now mark, though these temporal judg-
ments are not visible among us, yet spiritual judgments, Avhich are the
worst of judgments, are very visible. Though there be no sword, no
famine, no pestilence, yet there is spiritual madness, spiritual drunken-
ness, spiritual giddiness/ Oh the blind minds, the corrupt judgments,
the hard hearts, the seared consciences, that are to be found among the
professors of this age ! As there are no mercies to spiritual mercies,
so there are no judgments to spiritual judgments. Jer. xiii. 12 ; Ezek.
xxiii. 33 ; 1 Tim. iv. 2 ; Titus i. 15. Oh the slightness, the coldness,
the deadness, the barrenness that is abroad in the world ! God suits
his judgments to men's sins ; the greatest sins are always attended
with the greatest judgments. In these days men sin against more
glorious means, more great love, more clear light, more tender bowels
of mercy, &c., than formerly ; and therefore God gives men up to more
sad and dreadful spiritual judgments than formerly.
They say when Hercules drew up Cerberus from hell, he led him in
a chain, and he went quietly till he came to the horizon and saw the
peeping of the light, but then he pulled so strongly that he had like
to have pulled the conqueror and all back again. Ah it is sad when
men had rather live in darkness, and die in darkness, and to hell in
darkness, than they will see the light, enjoy the light, and walk in the
light ! Many fret at the light, and at those that bring it, as the
Ethiopians once a year solemnly curse the sun. Such souls stand in
much need of pity and prayer.
And thus, according to my weak measure, I have given out what God
has given in from this scripture, and shall follow it with my prayers,
that it may be a word of life and power both to writer, reader, and
hearer. Amen.
Soli Leo Gloria in Sternum.
^ The lamps went out, and Leander was drowned, said he in the history.
A CABINET OF JEWELS.
NOTE.
By a strange whim of public opinion, the 'Cabinet of Jewels' passed through only
one edition in the outset— 1669 (4to). Its title-pai^e is given below.* See oirr Preface for
remarks on a modern reprint. The Scottish edition of 1762 (Glasgow, 8vo) had an
enormous circulation among the peasantry, as shewn by the long list of Subscribers. — G.
* A
CABINET
OF
CHOICE JEWELS
Box of precious Ointment.
Being a plain Discovery of, or, what men are worth for
Eternity, and how 'tis like to go with them in another
world. Here is also a clear and large Discovery of the several
rounds in JacoVs Ladder, that no Hypocrite under Heaven can
climb up to. Here are also such closs, piercing, distinguishing and
discovering evidences as will reach and suit those Christians who
are highest in Grace and spiritual Enjoyments ; and here are ma-
ny Evidences, which are suited to the Capacities and Experiences
of the weakest Christians in Christ's School : And here Christiana
may see as in a Glass, what a sober Use and Improvement they ought
to make of their evidences for Heaven ; and how in the use of
their gracious evidences they ought to live. First, upon the free
grace of God. Secondly, upon the Mediatory righteousness of
Christ. Thirdly, upon the Covenant of Grace : With several
other Points of grand Importance, &c.
By Thomas Brooks, formerly Preacher of the Gospel at
St. Margarets, New-Fishstreet.
Brethren, give diligence to make your calling and election sure, 2 Pet. i. 10.
Examine your selves whether ye be in the faith ; prove your own selves, know
ye not your own selves, how that Jesus Christ is in you except ye be repro-
bates ? Or, 'A^oxtfioi, unapproved or rejected.
Omnis anima est aut sponsa Christi, aut adultera Diaboli. Austin.
London, Printed and are to be sold by John Hancock at the first Shop in
Popes-Head- Alley in Cornhil, at the sign of the three Bibles, or at
his Shop in Bishops- Gate-Street, near great St. Hellins, 1669.
EPISTLE DEDICATORY.
To the Right Worshipful Sir John Frederick, Knight, and the Lady
Mary Frederick, his pious consort. To Mr Nathaniel Heme, and
Mrs Judith his virtuous wife ;
All confluence of blessings, both for this life and for that which is to come,
from the Father of mercies and God of all consolations.
Honoured and beloved in our Lord Jesus,
Though I crowd your names together, yet I owe more than an epistle
to each of your names ; but the Lord having made you near and dear
one to another more ways than one, I take the boldness to present this
treatise to you jointly. Here is nothing in this book that relates to
government of church or state. The design of this treatise is to shew
what men are worth for eternity, and how it is like to go with them
in another world. There are none of the sons of men but bear about
with them precious and immortal souls, that are more worth than
ten thousand thousand worlds. If the soul be safe, all is safe ; if that
be well, all is well ; if that be lost, all is lost. The first great work that
men are to attend in this world is the eternal safety and security of
their souls ; the next great work is to know, to be assured, that it shall
go well with their souls for ever.^ And these are the main things
that are aimed at in this discourse. The soul is the better and more
noble part of man. Upon the soul the image of God is most fairly
stamped. The soul is first converted, and the soul shall be first and
most glorified. The soul is that spiritual and immortal substance that
is capable of union with God, and of communion with God, and of an
eternal fruition of God. Plato, though a heathen, could say that he
thought the soul to be made all of eternity, and that the putting the
soul into the body was a sign of great wrath from God.
* Granctensis tells of a woman that was so affected with souls' miscarryings, that sh©
besought God to stop up the passage into hell with her soul and body, that none might
have entrance. O anima ! Dei insignita imagine^ desponsata fide, donata Spiritu, &c.
Bernard. divine soul! invested with the image of God, espoused to him by faith, &c.
[Serm. in Cant. — G.]
236 A CABINET OF JEWELS.
' Each living corpse must yield at last to death,
And every life must lose his vital breath.
The soul of man, that only lives on high,
And is an image of eternity.' ^
The Komans, when their emperors and great ones died, and their
bodies were buried, they caused an eagle to mount on high, thereby to
signify the soul's immortality and ascent. He gave good counsel who
said, ' Play not the courtier with your soul ; the courtier doth all things
late, he rises late, and dines late, and sups late, and repents late.' A
Scythian captain, having for a draught of water delivered up his city,
cried out. Quid per didi, quid prodidi ? What have I lost, what have
I betrayed ? So many at last will cry out, what have I lost, what have
I betrayed ? I have lost God, and Christ, and heaven, and have be-
trayed my precious and immortal soul into the hands of divine justice,
and into the hands of Satan I Who these men are that will at last thus
cry out, this treatise doth discover. I have read that there was a time
when the Romans did wear jewels on their shoes. Most men in this
day do worse, for they trample that matchless jewel of their souls under
feet ; and who these are this treatise does discover. One well observes,
[Chrysostom] ' That whereas God hath given many other things double ;
two eyes to see with, two ears to hear with, two hands to work with,
and two feet to walk with, to the intent that the failing of the one
might be supplied by the other; but he hath given us but one soul, and if
that be lost, hast thou, saith he, another soul to give in recompense for
it V Now, who those are whose souls are in a safe estate, and who those
are whose souls are in danger of being lost for ever, this treatise does
plainly and fully discover. To describe to the life who that man is
that is truly happy in this world, and that shall be blest for ever in the
other world, is the work of this ensuing treatise, Ps. xv., cxliv. 15. The
grace of the covenant in us is a sure evidence of God's entering into the
covenant of grace with us. To be in a gracious state is true happiness,
but to know ourselves to be in such a state is the top of our happiness
in this world. A man may have grace, and yet, for a time,, not know it,
1 John V. 13. The child lives in the womb, but does not know it. A
man may be in a gracious state, and yet not see it ; he may have a
saving work of God upon his soul, and yet not discern it ; he may have
the root of the matter in him, and yet not be able to evidence it, Ps.
Ixxvii. 6, Ixxxviii. Nowto help such poor hearts to a right understanding
of their spiritual condition, and that they may see and know what they
are worth for another world, and so go to their graves in joy and peace,
I have sent this treatise abroad into the world. Will you give me leave
to say,
(1.) First, Some men of name in their day have laid down such
things for evidences or characters of grace, which, being Aveighed in the
balance of the sanctuary, will be found too light. But here a mantle
of love may be of more use than a lamp ; and therefore,
(2.) Secondly, Many, yea, very many there are, whose graces are very
weak, and much buried under the earth and ashes of many fears, doubts,
scruples, strong passions, prevailing corruptions, and diabolical sugges-
tions, who would give as many worlds as there be men in the world,
1 Pindar.
EPISTLE DEDICATORY. 237
had they so many in their hands to give, to know that they have grace,
and that their spiritual estate is good, and that they shall be happy for
ever. Now this treatise is fitted up for the service of these poor hearts ;
for the weakest Christians may turn to many clear and well-bottomed
evidences in this treatise, and throw the gauntlet to Satan, and bid him
prove if he can, that ever any profane person or cunning hypocrite under
heaven, had such evidences, or such fair certificates to shew for heaven,
which he has to shew. The generality of Christians are weak ; they
are rather dwarfs than giants ; they are rather bruised reeds than tall
cedars ; they are rather babes than men, lambs than sheep,^ &c. Now,
for the service of their souls, I have been willmg to send this treatise
into the world ; for this treatise may speak to them when I may not ;
yea, when I cannot ; yea, which is more, when I am not. Famous Mr
Dod would frequently say, he cared not where he was if he could but
answer these two questions : 1, who am I ? and 2, what do I hear ?
am I a child of God ? and am I in my way ? But,
(3.) Thivdly, Some there are who are so excessively and immoderately
taken up with their signs, marks, and evidences of grace, and of their
gracious state, &c., that Christ is too much neglected, and more rarely
minded by them. Their hearts do not run out so freely, so fully, so
strongly, so frequently, so delightfully towards Christ as they should do,
nor as they would do, if they were not too inordinately taken up with
their marks and signs. Now, for the rectifying of these mistakes, and
the cure of these spiritual maladies, this treatise is sent into the world.
We may and ought to make a sober use of characters and evidences of
our gracious estates, to support, comfort, and encourage us on our way
to heaven, but still in subordination to Christ, and to the fresh and
frequent exercises of faith upon the person, blood, and righteousness of
Jesus. But oh how few Christians are there that are skilled in this
work of works, this art of arts, this mystery of mysteries.^ But,
(4.) Fourthly, Some there are who in those days are given up to en-
thusiastical fancies, strange raptures, revelations, and to the sad delusions
of their own hearts ; crying down with all their might ail discoveries of
believers' spiritual estates by Scripture characters, marks, and signs of
sanctifications, 2 Thes. ii. 9-11, as carnal and low; and all this under
fair pretences of exalting Christ, and maintaining the honour of his
righteousness and free grace, and of denying ourselves and our own
righteousness. Though sanctifi cation be a branch of the covenant of
grace as well as justification, yet there are a sort of men in the world that
would not have Christians to rejoice in their sanctification, under a
pretence of reflecting dishonour upon their free justification by Christ,
Jer. xxxiii. 8, Ezek. xxxvi. 25-27. There are many who place all
their religion in opinions, in brain-sick notions, in airy speculations, in
quaint disputations, in immediate revelations, and in their warm zeal
for this or that form of worship. Now, that these may be recovered,
and healed, and prevented from doing further mischief in the world, I
have at this time put to a helping hand. But,
» 1 Teter ii. 2, 3 ; 1 John ii. 12-14 ; Isa. xl. 11.
2 Where Christ was born, they were all so taken up with their guests, that he was not
minded nor regarded ; wheu othe rs lay in stately rooms, he must be laid in a manger,
Luke ii. 7.
238 A CABINET OF JEWELS.
(5.) Fifthly, No man can tell what is in the breasts, in the womb, of
divine Providence. No man can tell what a day, a night, an hour, may
bring forth.^ Who can sum up the many possible deaths that are still
lurking in his own bowels, or the innumerable hosts of external dangers
which beleaguer him on every side, or how many invisible arrows fly
about his ears continually ; and how soon he may have his mortal wound
given him by one or other of them, who can tell ? Now, how sad would
it be for a man to have a summons to appear before God in that other
world before his heart and life are changed, and his evidences for heaven
cleared up to him ! The life of a man is but a shadow, a post, a span,
a vapour, a flower, &c. Though there is but one way to come into the
world, yet there are many thousand ways to be sent out of the world ;
and this should bespeak every Christian to have his evidences for heaven
always ready and at hand, yea, in his hand as well as in his heart, and
then he will find it an easy thing to die. The king of terrors will then
be the king of desires to him, and he will then travel to glory under a
spirit of joy and triumph. We carry about in our bodies the matter of
a thousand deaths, and may die a thousand several ways several hours.
As many senses, as many members, nay, as many pores as there are in
the body, so many windows there are for death to enter in at. Death
needs not spend all his arrows upon us ; a worm, a gnat, a fly, a hair, a
stone of a raisin, a kernel of a grape, the fall of a horse, the stumble of
a foot, the prick of a pin, the paring of a nail, the cutting out of a corn ;
all these have been to others, and any of them may be to us, the means
of our death within the space of a few days, nay, of a few hours. Does
not it therefore highly concern us to have our evidences for heaven
cleared, sealed, shining, and at hand ? Naturalists tell us that if a man
sees a cockatrice first, the cockatrice dieth ; but if the cockatrice sees a
man first, the man dies. Certainly if we so see death first as to prepare
for it, as to get our evidences for heaven ready, we shall kill it ; but if
death sees us first, and arrests us first before we are prepared, and before
our evidences for heaven are cleared, it will kill us everlastingly, it will
kill us eternally. Time travaileth with God's decrees, and in their season
brings them forth ; but little doth any man know what is in the womb of
to-morrow till God hath signified his will by the event: * Boast not thyself
of to-morrow, for thou knowest not what a day may bring forth,' Prov.
xxvii. 1. That man that knows what himself intends to bring forth, does
not know what the day will bring forth ; the next day is not so near the
former in time as it may be remote from it in the effects of it. Seneca
could ssij, Nihil estmiserius duhitationevenientium^quo evadant,T]iQYQ
is nothing more miserable than the doubtfulness of things to come, to
what they will come.^ Providence in this life is the map of changes, the
picture of mutability. Who can sum up the strange circumferences, and
rare circuits, and labyrinths of providence ? Providence is as a wheel in
the midst of a wheel, whose motion, and work, and end in turning is not
discerned by every common eye, Ezek. i. 16. Three dreadful judgments
* The Brachmanni had their graves before their doors. The Sybarites at banquets had
a death's head delivered from hand to hand by every guest at the table. The Egyptians,
in the midst of their feasts, used to have the anatomy of a dead man set before them, as
a memorandum to the guests of their mortality. The poor heathen could say that the
v?hole life of man should be meditatio mortis, a meditation of death. Dwell upon that.
Deut. xxxii. 29, Trov. xxvii. 1. * Seneca, epist. cii.
EPISTLE DEDICATORY. 239
God hath lately visited us with, viz., sword, pestilence, and fire. But who
repents; who smites upon his thigh ; who finds out the plague of his own
heart ; who says, What have I done ? who ceases from doing evil ; who
learns to do well ; who turns to the Most High ; who lays hold on ever-
lasting strength ; who makes peace with God ; who throws himself into
the gap ? &c., Isa. i. 16, 17, Ps. cvi. 23. Are not multitudes grown much
worse after judgments than they were before ? Do not they bid higher
defiance to heaven than ever ? And, therefore, who can tell what further
controversy God may have with such a people, especially considering
that terrible scripture. Lev. xxvi. 14th to the 34th verse, with scores of
others that sound that way ? Were our forefathers alive, how sadly
would they blush to see such a horrid, degenerate posterity as is to be
found in the midst of us ! How is our forefathers' hospitality converted
into riot and luxury, their frugality into pride and prodigality, their
simplicity into subtilty, their sincerity into hypocrisy, their charity into
cruelty, their chastity into chambering and wantonness, their sobriety
into drunkenness^ their plain-dealing into dissembling, and their works
of compassion into works of oppression, &c. And may we not fear that
even for these things God may once more visit us ? The nations are
angry, and we are low in their eyes ; our enemies are not asleep abroad,
and are not we too secure at home ? And what further confusions may
be in the world, who can divine ? I point at these things only to pro-
voke all those into whose hands this treatise may fall to make sure
work for another world, to make sure their evidences for heaven, and
to keep their evidences for life and glory always sparkling and shining ;
and then I am sure the worst of calamities, the sorest of judgments,
shall but translate them from earth to heaven, from a wilderness to a
paradise, from misery to glory, and from mixed and mutable enjoyments
to the pure and everlasting enjoyments of God, Christ, the angels, and
' the spirits of just men made perfect,' Heb. xii. 22-24. But,
(6.) Sixthly and lastly. In this treatise, as in a glass, all sorts of pro-
fane persons, and all sorts of self-flatterers, and all sorts of hypocrites,
may see [1.] that their present state and condition is not so safe, nor yet
so happy, as they judge it to be. Again, in this treatise, as in a glass,
all sorts of profane persons, and all sorts of self-flatterers, and all sorts
of hypocrites, may see [2.] the happy and blessed state of the people of
God, against whom their spirits . rise and swell, &c. Again, in this
treatise, as in a glass, all sorts of profane persons, and all sorts of self-
flatterers, and all sorts of hypocrites, may see [3.] what those things are
that they need, and that they ought to beg of God. Again, in this
treatise, as in a glass, all sorts of profane persons, and all sorts of self-
flatterers, and all sorts of hypocrites, may see [4.] what those things are
without which they can neither be happy here nor hereafter. Now,
were there no other reasons for my sending forth this treatise into the
world, this alone might justify me.
But, honoured and beloved, before I close up this epistle, give me
leave to say, that there are two sorts of men that myself and all the
world are bound (1.) highly to prize, (2.) cordially to love, and (3.)
greatly to honour above all other men in the world ; and they are these :
First, men of public spirits ; secondly, men of charitable spirits, men of
merciful spirits, men of tender and compassionate spirits.
240 A CABINET OF JEWELS.
(1.) First, Men of public spirits, myself and all others are bound, 1,
highly to prize ; 2, cordially to love ; and, 3, greatly to honour above all
other men in the world ; and that,
1. First, because a public-spirited man is a common good, a common
blessing. All in the family, all in the court, all in the city, all in the
country, fare the better for that Christian's sake that is of a public
spirit. All in Laban's family did fare the better for Jacob's sake ; and
all in the city of Zoar did fare the better for Lot's sake ; and all Pharaoh's
court and the whole country of Egypt did fare the better for Joseph's
sake, Gen. xxx. 27, and xix. 21-24, and xli., &c. Sodom was safe while
Lot was in it. Elijah was a man of public spirit, and he was ' the
chariots and horsemen of Israel,* 2 Kings ii. 12. Moses was a man of
public spirit, and he often diverted ruining judgments from falling upon
Israel, Ps. cvi. 23. Phinehas was a man of public spirit, and he takes
up his censer, and stands between the living and the dead, and the
plague was stayed, Num. xvi. 46, 49. Men of public spirits are public
mercies, public blessings. A man of a public spirit is, mivov ayadov, a
public diffusive blessing in the place where he lives. Men of public
spirits are the true Atlases both of church and state ; they are th^ pillars
on whom all do rest, the props on whom all do lean.^ l)o but overturn
these pillars and all will fall about your ears, as the house did about the
Philistines when Samson shook it. Rack but these, and kingdoms and
commonwealths shall be quickly racked themselves. When Metellus
heard of the death of Scipio Africanus, a man of a public spirit, he ran
out into the market place and cried out, ' citizens, come forth and
consult what is to be done, for the walls of your city are fallen down.'
But,
2. Secondly, Because public-spirited Christians are most like to
Christ, and to the choicest and most excellent saints.^ Christ left his
Father's bosom for a public good ; he assumed our nature for a public
good ; he trode the wine-press of his Father's wrath for a public good ;
he died for a public good, and he rose for a public good; he
ascended to heaven for a public good, and he continues in heaven
for a public good. When he w^as in this world he went up and
down doing good. He healed others, but was hurt himself; he fed
and filled others, but was hungry himself. Christ was all for a public
good : * Look not every man on his own things, but every man also on
the things of others ;' ' Let this mind be in you which was also in Christ
Jesus,' Philip, ii. 4, 5. Though self be a great stickler, yet he that will
write after Christ's copy must neglect himself to serve others. That
Christian acts most like Christ, who prefers the public interest before
his own private interest. The stars have their brightness, not for them-
selves, but for the use of others ; and the sun hath her shining light,
but not for herself, but for others. In the natural body every member
is diffusive ; the eye conveys the light, the head spirits, the liver blood,
&c. And why should it not be so in the politic body also ? And as Christ,
so Moses was a man of a public spirit, when God made a very fair
1 Though I do not, I dare not, say, that every public spirit is a gracious spirit ; yet
this I must say, that every gracious spirit is a public spirit.
2 John i. 7, Heb. ii., Isa. Ixiii. 3, Rom. viii. 30-33 ; Heb. vii. 25 ; John xiv. 1-4 ;
Acts X. 38 ; Philip, ii. 4, 5. Christ made himself poor to make others rich, but men of
narrow souls make others poor to make themselves rich, 2 Cor. vi. 8, viii. 9.
EPISTLE DEDICATORY. 241
proffer to him that he would make him a great nation if he would but
stand neuter till he had revenged himself upon a rebellious people.
But Moses had no mind to preferment upon those terms ; he preferred
the public good before his own honour, profit, and advancement, and
therefore follows God close, and never gives over pleading for them till
he had procured their pardon, and turned away the wrath of God from
them, Exod. xxxii. 10-12 ; so Num. xiv. 4, 10, 13, 14. So Joshua was
a man of a public spirit : ' When they had made an end of dividing the
land for inheritance by their coasts, the children of Israel gave an inheri-
tance to Joshua the son of Nun among them,' Joshua xix. 49. Joshua
might have served himself first, and he might have taken as large an
inheritance as he had pleased, but he preferred the good of the people
before his own. He who had divided the land to others, was himself
contented with very mean preferment, for his inheritance was among the
barren mountains, as some observe [Jerome]. So Jehoiada was a man
of a public spirit. You read that they ' buried him in the city of David
among the kings, because he had done good in Israel, both towards God
and towards his house,' 2 Chron. xxiv. 16. Men of public spirits shall
be honoured both living and dying. So Nehemiah was a man of a
brave public spirit. He holds on twelve years together in public work
upon his own cost and charge, Neh. v. 14, 15. So Esther was one of a
public spirit, and therefore she takes her life in her hand, and goes in
to the king Avith an If I perish, I perish, Esther iv. 16. And so Mor-
decai was a man of public spirit. Mordecai the Jew was ' next unto king
Ahasuerus, and great among the Jews, and accepted of the multitude
of his brethren, seeking the wealth of his people, and speaking peace to
all his seed,' Esther x. 3. Mordecai was more mindful and careful of
his people's peace, prosperity, and welfare, than he was of his own con-
cernments. And so David was a man of a public spirit, for ' after he
had served his own generation, he fell asleep,' Acts xiii. 36. The Spirit
of the Lord has put this upon record for David's honour and our imita-
tion. David's soul did not live in a narrow bowling-alley. He was not
a man of so poor, low, and narrow a spirit as to make himself the centre
of his designs and actions. David was a man of a generous, noble
spirit. The public good lay nearest his heart, and to serve his genera-
tion he was willing to spend and be spent. The public-spirited man, of
all men, is most like to Christ, and to those worthies who were once
glorious on earth, and are now triumphing in heaven. The apostle
speaks of some who are lovers of themselves, 2 Tim. iii. 2, and who are
'seekers of themselves,' Philip, ii. 21, and who are 'minders of them-
selves,' Philip, iii. 19. 'They mind earthly things.' Of all these we
may say, as God speaks of Israel, ' Israel is an empty vine ; he brings
forth fruit unto himself,' Hosea x. ] ; yea, of all these we may say that
light is not more contrary to darkness, heaven to hell, glory to shame,
than these are contrary to Christ, and to those precious servants of his
who are crowned and chronicled in the blessed Scriptures for their
public spiritedness and public usefulness in the world. But,
3. Thirdly, Men of public spirits are rare men, excellent men ; of all
men they most resemble God, who does good to all. Mat. v. 45 ; there are
none so excellent and truly honourable as these.^ All the instances
1 Vir bonus magis aliis prodest quam sibi.
VOL. m. Q
242 A CABINET OF JEWELS.
cited to make good the second particular evidences this : to which I may
add that of Daniel, who was a man of a public spirit, and of that excel-
lent spirit, as that he carried the bell from all the presidents and princes
of Darius's court, Dan. vi. 3. Then this Daniel was preferred above
the presidents and princes, because ' an excellent spirit was in him,' and
the king thought to set him over the whole realm. I might give you
many other instances from the patriarchs and apostles, but what need
that, w^hen blind nature speaks so loud in the case. Men of public
spirits have been very excellent and honourable in the very eyes of all
the heathen. Take a few instances among the many hundreds that
might be produced. M. Attilius Regulus was a man of that public
spirit, that he valued neither state nor life to serve his country and
preserve his own honour ; he got very much for his country, but little for
himself; seven acres of land being all that ever he had. He was a man
highly honoured among the Romans.^
Titus Vespasian was a man of a public spirit. He governed so sweetly,
moderately, and prudently, that he was generally termed delicice huTnani
generis, the delight of mankind. He was greatly honoured whilst he
lived, and when he died the people wept so bitterly for him as if they
had been resolved to have wept out their eyes.
Curius Dentatus was a man of public spirit, and very victorious. When
his country was settled, he was found at dinner feeding hard on a few
pkrched pease, when the ambassadors were sent to tender him a great
sum of gold, which he refused, saying, ' He had rather be at his pease,
while they whom he ruled over had the gold, than he to have the gold
and they the pease.' When some unworthy persons once accused him
for keeping back somewhat from the public, he brought forth a wooden
platter, and did swear, that it was all he had reserved to himself of the
spoils. He was had in great honour and reputation among the people.
* That pilot dies nobly,' saith Seneca, ' who perisheth in the storm
with the helm in his hand.'
Aristides was a man of a public spirit. After the overthrow of the
Persians, when there was a mass of treasure, gold, silver, and rich
apparel, he would not touch it, nor take so much as one farthing of it
to himself. He was in high esteem among the people.
Tully in his book of Scipio's dream, brings in a dead father, now in
heaven as he supposed, encouraging his son to do service for his country,
wherein himself had given him a most noble and notable example. Upon
a very high consideration, viz.. There is a most sure and certain place in
heaven for every man that shall procure the weal of his country, either
by freeing it from peril, or increasing the happiness of it any way. To
hear a Gentile tell of heaven as of a thing certain ; to hear him tell of
certain places provided there for those that should do virtuously ; to
have the service of one's country pressed on his soul with so celestial an
argument, what matter of wonder and admiration is it !
Another [Cicero], speaking of men of public spirits, saith, ' Such ennobl-
ed spirits, they are the dear offspring, the delight and care of God ; a divine
race it is ; from the heavens they comedown tous,and totheheavens again,
whenever they take their leaves of us, shall they triumphantly return.'
^ In Austin's account he was the gallantest of all the old Romans. [More exactly M.
Atilius, M. F. L. N. Regulus : Livj, JEpii. 18 ; Val. Max. iv. 4, sec. 6.— G.]
EPISTLE DEDICATORY. 243
A Catiline, says the satirist, a trouble of mankind, grows as the
weed, almost everywhere ; but a Brutus, a worthy patriot, that bears
the welfare of others, the true prosperity of his native land, upon his
heart, and sets his eyes perpetually thereon for good ; such an one is a
rare jewel, worthy of all honour and embraces wherever he is found.^
Men of public spirits, of all men, do most exalt the Lord, and honour the
Lord; and therefore the Lord, first or last, will most exalt them and hon-
our them, 1 Sam. ii. 30. In all the ages of the world, and in all the nations
of the world, men of most public spirits have been best beloved, and most
highly honoured. A man of narrow spirit is like the hedge-hog, that
never goes abroad but to gather what he can for himself, whoever suffers
by it ; but a man of a public spirit is like the pelican, that draws out
her own blood for the good of others ; and therefore the light of nature,
as well as the law of grace, will lead men by the hand to honour such.
4. Fourthly, Men of public spirits do most and best answer to one of
the noblest and highest ends of their creation.^ By the law of creation
every man is bound to serve the public, to serve his generation, A nar-
row, a private-spirited man is a shame to his creation, because he walks
so contrary to the great intendment of God in it. It is a base and
imworthy spirit for a man to make himself the centre of all his actions.
The very heathen man could say, ' That a man's country, and his friends,
and others, challenge a great part of him.' That man sins against the
very law of his being who is swallowed up in his own private interests.
Men of public spirits should not bear the sword of justice in vain, for by
the law of creation they are bound so to handle it as to be 'a terror to
evil-doers and a praise to them that do well,' Bom. xiii. 3, 4. It is
cruelty to the good to spare the bad ; it is wrong to the sheep to let the
wolves alone ; it is the death of the lambs to spare the lions. ' If you
will pity Cataline,' says one, * pity Bome much more ;' let the whole
have a share in your pity rather than a part. Fereat unus magis
quam unitas, Better have one injurious person sit mourning than a
whole nation languishing, &c. Men of public spirits should be for the
ease of all, and the peace of all, and the comfort of all, and the encourage-
ment of all, and the safety of all. But this age is full of drones and
ciphers, and of spiritless, lifeless men, who look at nothing, who design no-
thing, who aim at nothing, and who endeavour nothing, but how to raise
themselves, and greaten themselves, and enrich themselves, and build
up themselves, though it be upon other's ruins. How many are there
who are so swallowed up in their own interests and private concernments,
that Gallio-like, Acts xviii. 17, they care not whether the public sink
or swim. These put me in mind of Jotham's parable, Judg. ix. 8-11,
&c. The trees went forth to anoint a king over them. They go to the
olive, to the fig tree, and to the vine. But shall I leave my fatness ? saith
the olive ; shall I leave my sweetness ? saith the fig-tree ; and shall
I leave my wine ? saith the vine, and go up and down for other trees ?
This is the very temper, spirit, and carriage of many in our day. If
you go to them and desire them to lay out themselves for the public
* Juvenal.
2 Doth the hee gather honey for itself? Doth the sheep yield wool for itself? Doth
not all creatures serve the community? Nonnohis solum nati, said the heathen. — [Seneca.
-G.]
244 A CABINET OF JEWELS.
good, What, say some, shall we leave our ease, our pleasure, our profits ?
and, say others, shall we run this and that hazard ? shall we lose such
and such friends, and create to ourselves such and such enemies, to
serve other men, to save other men, to advantage other men ? We
cannot do it, we will never do it. Learned Tully was a zealous patriot
and lover of his country ; he wished two wishes, though he never saw
either of them effected. One was, that he ' might see Rome settled in
its just liberties ;' and the other was, that he 'might see every man's
estate proportionable to his affection and love to the public' Doubtless
if Tully 's wish might take place in our times, the purses of many would
be more empty, and the public coffers would be more full. But,
5. Fifthly, Of all men on earth, there are none that have such a
stock of prayers going for them as men of public spirits. Men of public
spirits are not only highly prized, and cordially loved, and greatly hon-
oured, but they are also most upon the hearts of all sober and serious
Christians, when they are in the mount with God. The lives of such
are most desirable, and the deaths of such will be most lamented, who
make it their business to serve their generation. Men of public spirits
shall never die, as Jehoram did, undesired and unlamented, 2 Chron. xxi.
20. Men of public spirits lie most open to snares, temptations, and oppo-
iiitions, &c. This all sober Christians well understand, and therefore
they cannot but pray hard for such. The names, the lives, the liberties,
the estates, and all the ooncernments of men of public spirits, always
lie nearest their hearts, who lie nearest to the heart of Christ. Men
of the greatest name, and of the gxeatest renown, and that have had the
greatest stock of prayers going for them all the world over, have been
men of public spirits. But,
6. Sixthly and lastly, When Christians of public spirits come to die, their
public spirited ness and general usefulness will be no small comfort and
cordial to them. Nehemiah was a man of a public spirit, and accord-
ingly he pleads it with God. ' Think upon me, oh my God, for good,
according to all that I have done for this people,' Neh. v. 19. [See
chap. xiii. 22.] This was that which sw-eetened death to Hezekiah, * I
beseech thee, O Lord, to remember now how I have walked before thee
in truth, and with a perfect heart, and have done that which is good in
thy sight,' 2 Kings xx. 3. And when David had * served his generation,
he fell asleep,' Acts xiii. 36. Sleep is not more welcome and sweet to a
labouring man than death is to him who ha-s made it his business, his
work, sincerely and faithfully to serve his generation. Such magis-
trates, ministers, and Christians who have made it their business, accord-
ing to their different measures, faithfully to serve their generation, have
found the king of terrors to be but the king of desires to them, 2 Tim.
iv. 7-9 ; when death to men of narrow, selfish spirits, hath been like
the handwriting upon the wall, very terrible, Dan. v. 5, 6. Many score
instances might be produced out of history to evidence this. Take one
for all. Henry Beaufort, that rich and wretched cardinal, bishop of
Winchester, and chancellor of England, — a man swallowed up in self-
interest, — in the reign of Henry the Sixth, when he perceived that he
must die, and that there was no remedy, oh, how terrible was death to
him ! and oh, how did he murmur and fret, and vex at death, that his
riches could not reprieve him till a further time I For, saith he, ' where-
EPISTLE DEDICATORY. 245
fore should I die, being so rich ? if the whole realm would save my life,
I am able either by policy to get it, or by riches to buy it/ * Fie upon
death,' saith he, ' will not death be hired ? will money do nothing V^ I
might instance in men of a higher rank, but then I should exceed the
bounds of an epistle.
(2.) The second sort of men, that myself and all others are bound,
(1.) highly to prize, (2.) cordially to love, and (3.) greatly to honour,
are men of charitable spirits, men of merciful spirits, men of tender
and compassionate spirits. The Hebrew woixl for godly (non) signifies
merciful, to note that the godly man is the merciful man, and the
merciful man is the godly man. Loving-kindness is an ingredient unto
godliness. The godly man is frequently called chasid, gracious or mer-
ciful. It notes one that hath obtained mercy, goodness, grace, piety,
and benignity from the Lord, and that is pious, kind, gracious, and mer-
ciful to others. Though charity, bounty, is the most compendious way
to plenty, and giving to getting, and scattering to increasing, and lay-
ings out to layings up : — Prov. xi. 24, ' There is that scattereth, and yet
increaseth.' Ver. 25, 'The liberal soul shall be made fat, and he that
watereth shall be watered also himself,'^ — yet how few in our days do
honour the Lord with their substance ! How few look at this as a duty,
to consecrate any part of their gain unto the Lord, or of their substance
to the Lord of the whole earth ! Prov. iii. 9, Micah iv. 13. Most men
now carry it as if God himself had lost his propriety, and as if there
were no rent-penny due to his poor. But yet some there are who have
liberal hearts and open hands ; some there are who do open their hands
wide to the poor and needy, Deut. xv. 11. Now, here give me leave to say
that these, [1.] Discharge their consciences in the duty of charity, Mat.
XXV. 25, seq., Prov. xxxi. 8, 9. [2.] These rightly improve the talents of
mercy, with which they are intrusted. Job xxix. 13, 2 Tim. i. 16. [3.]
These treasure up a stock of prayers, both for themselves and theirs ;
the blessing and the prayers of them that were ready to perish will
come upon them and theirs. [4.] These evidence the liveliness of their
faith : James ii. 17, ' Even so faith, if it hath not works, is dead, being-
alone.' Ver. 18, ' Yea, a man may say thou hast faith, and I have works ;
shew me thy faith without thy works, and I will shew thee my faith by
my works.' Ver. 26, * For as the body without the spirit is dead, so
faith without works is dead also.' [5.] These take the surest way, the
readiest course, to assure their own souls of God's eternal favours and
mercies to them : 1 Tim. vi. 17, 18, * Charge them that be rich in this
world, that they do good, that they be rich in good works, ready to
distribute, willing to communicate.' Ver. 19, * Laying up in store for
themselves a good foundation against the time to come, that they may
lay hold on eternal life.'-* Charitable Christians are as wise merchants,
happy usurers, parting with that which they cannot keep, that they may
gain that which they cannot lose. [6.] These take surest way to draw
down more outward mercies upon themselves.* The fountain is not
diminished, but augmented by giving water to the thirsty. The widow's
oil did increase by running. We do not lose, but increase our mercies
» [Foxe.] Acts and Mon., fol. 925.
2 The Italian form of begging is, ' Do good to yourselves.'
^ jEUrna vita, vtra vila. — Augustine. * Clemens Alex., Pedagog. lib. iii cap. 7.
246 A CABINET OF JEWELS.
by imparting of them for God's honour, and the comfort and benefit of
others. * Give,' saith Christ, ' and it shall be given to yon ; good mea-
sure, pressed down, and shaken together, and running over, shall men
give into your bosom,' Luke vi. 38. The Jews wore large and loose
garments, so that they could bear away much in their bosoms. Hence
this expression, ' into your bosom.' The meaning is, that the Lord
will largely reward the beneficence of his people ; yea, that he will so
reward them that they shall perceive that they are rewarded. ' Honour
the Lord with thy substance, so shall thy barns be filled with plenty,
and thy presses shall burst out with new wine,' Prov, iii. 9, 10. God
will certainly bless their substance who honour him with their sub-
stance. The Jews at this day, though they are not in their own
country, and though they have not a Levitical priesthood, yet those
who will be reputed religious amongst them, do distribute the tenth
of their increase to the poor, being persuaded that God doth bless
their increase the more ; for they have among them a very elegant
proverb to that purpose, decima ut dives fias, Pay thy tithes that thou
may est be rich.^ The poor man's hand is Christ's treasury, and he
shall not lose his reward that casts his mites into that treasury.^ It
it fabled of Midas, that whatever he touched he turned it into gold.
But this is most sure, that whatever the hand of charity toucheth, it
turneth it into gold, — be it but a cup of cold water, — nay, into heaven
itself: Mat. x. 42, ' And whosoever shall give to drink unto one of these
little ones a cup of cold water only, in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward.' Cold water, having
not fuel to heat it, cold water which cost not the charge of fire to warm
it. A sea of pleasures, a heaven of blessings attends men of charitable
minds, though their charity can extend no further than to a cup of cold
Avater ; for God measures men's deeds by their minds, and not their
minds by their deeds. The Kenites in Saul's time, that were born many
ages after Jethro's death, received life from his dust, and favour from his
hospitality f nay, the very Egyptians, for harbouring and at first dealing
kindly with the Israelites, though without any respect to their right-
eousness, were preserved by Joseph in that sore famine, and kindly
dealt with ever after by God's special command. I have read a story
of one Evagrius, a rich man, who lying upon his deathbed, and being
importuned by Synesius, a pious bishop, to give something to charitable
uses, he yielded at last to give three hundred pounds, but fii'st took
bond of the bishop that it should be repaid in another world ; but be-
fore he had been one day dead, he is said to have appeared to the bishop,
delivering in the bond cancelled, as thereby acknowledging that what
was promised was made good. Whether the relation be fabulous or
not, I shall not now stand to determine ; but this is certain, that all
acts of charity shall be certainly and signally rewarded. Several writers
observe that the'ground is most barren nearest the golden mines ; and
experience tell us that many who are enriched with fair estates, are
most barren in good works; but this will be bitterness in the end. He
' Godwin, Heb. Antiq., 277 [4to., 1616, and often since.— G.].
■^ The safest chest is the poor man's box. God will never forget your charity to his,
Heb. vi. 10. Cicero could say, that to be rich is not to possess mucli, but to use much.
And Seneca could rebuke them that so studied to increase their wealth that they forgot
to use it. 3 See 1 Samuel xv. 6.— G.
• EPISTLE DEDICATORY. 247
that shall consult two scriptures, among many others, will conclude that
he that hath a withered hand has no honest heart, 2 Chron. xxxL 10,
1 John iii. 17- The wealth that such men have is but as Aristotle calls
it, foelix amentia, a happy madness, because they are so taken up with
their wealth, that they neither know what they are, nor what they do.*
Josephus, writing of the waters of Egypt, saith, that ' they were blood
in the hands of an Egyptian, but water in the hand of an Israelite/
Wealth in the hand of a worldling is like blood in the hand, which is
good for nothing ; but wealth in the hand of a charitable Christian is
like water in the hand, which may be of use both to a man's self and
others. By what has been said, there is nothing more evident than
this, viz., that men of public spirits, and men of charitable spirits, of all
men on earth are, (1.) to be most highly prized ; (2.) most cordially
loved ; and (3.) most greatly honoured, &c.
Gentlemen, Those that shall read what I have writ in this epistle,
concerning public spiritedness and charitableness, and know you well,
they know how to make the application without any further direction
from me. Sir John, I must crave leave to say, that it is and will be
your honour and comfort, both in life and death, and in the day of
your account, that in all the great places, offices, and employments
unto which divine providence has called you for divers years together,
you have laid out your time, your strength, your estate, for the public
good. When others have been serving themselves upon the public,
you have been a-serving of the public. Sir, it is your great mercy and
happiness that you can stand forth and say, as once Samuel did, ' Be-
hold, here I am, witness against me, whose ox have I taken 1 or whose
ass have I taken ? or whom have I defrauded ? whom have I oppressed ?
or of whose hand have I received any bribe to blind mine eyes there-
with V 1 Sam. xii. 3. Your prudence and moderation before your
mayoralty, and in it, when you had many a narrow bridge to go over,
and after it, to this day, will never be forgotten by all sober citizens.
Sir, the French history tells us, that when an old courtier would needs de-
part from' the court, and retire himself to a private life, the king desired
him to leave his advice in some general rules, about the government of
his kingdom. Upon this motion of the king, the old courtier took a
sheet of white paper, and writ upon the top of the leaf. Moderation, and
in the middle of the leaf, Moderation, and at the bottom of the leaf,
Moderation, intimating to the king, that the only way to keep his king-
dom in peace and prosperity, was to manage his government throughout
with a spirit of moderation. When Vespasian asked Apollonius what
was the cause of Nero's ruin, he answered, that Nero could tune the
harp well, but in government he did always wind up the strings too
high, or let them down too low. Both of your staying in London in the
time of the last great plague, when death peeped in at every window,
and when most magistrates, ministers, and people were fled from their
habitations, — the terror of the Lord and of his judgments being very
great in that day, upon all sorts and ranks of men, — and that chiefly,
mainly, if not only, upon the account of public service, and that no-
thing might be wanting on your side to preserve poor creatures from
perishing. The old Romans, for lesser services than you did in these
' Arist. Rhetor., lib. ii. cap. 6.
248 A CABINET OF JEWELS.
dismal days, have set up many a statue of brass ; but the Lord is faith-
ful, and will not forget to reward your work, your great work, your
hazardous work, and that matchless love and bowels that you shewed
to very many that were impoverished for want of trade, and to very
many that lay in a sick, languishing, and dying condition. How free,
how full, how seasonable, how suitable, how impartial, how constant,
and well regulated your charity then was, and since hath been, is very
well known to God above, and to some faithful friends still alive ; but
all will out in the great day, Mat. xxv. 35, seq. I know you don't love
that your left hand should know what your right hand doth. Mat. vi. 3,
and therefore I shall not provoke you by sounding a trumpet. The
angels have their hands under their wings ; they do much good,
and yet make no noise, Ezek. i. 8, and x. 8. There are some in the
world that are like to them. The violet grows low, and covers itself
with its own leaves, and yet of all flowers yields the most fragrant
smell to others. There are some charitable Christians that resemble
this sweet flower.
Gentlemen and ladies, your respects and undeserved favours, that
have been many ways manifested unto me, hath emboldened me to
dedicate and present to you this treatise, as a real testimony of my un-
feigned love, service, gratitude, and desires to promote the internal and
eternal welfare of all your precious and immortal souls. And wherein
could I, or any body else, be more truly serviceable to you than in en-
deavouring to promote your assurance of eternal salvation, which is the
grand design and project of this book. ' Now, the God of all grace fill
all your hearts with all the fruits of righteousness and holiness, imto all
riches of the full assurance of understanding, and of faith and hope in
this life,' 1 Peter v. 10 ; and at last crown you all, and all yours, with
ineffable glory in the life to come,' Gal. v. 22, 2^, Heb. x. 22, 23. To
the everlasting arms of his protection, and to the perpetual influences
of his grace and mercy in Christ, he commends you all, who is to
you all,
Your much obliged and affectionate friend and soul's servant in
our dear Lord Jesus,
Tho. Brooks.
A CABINET OF JEWELS.
CHAPTER I.
Containing eighteen special Maxims, Considerations, Rules, o.nd Direc-
tions that are seriously to hs minded and observed, in order to
the clearing up of a mans interest in Christ : the saving work
of God upon his own soul; and his title to all the glory of
another world.
The first maxim or consideration.
I. First, Some have made the witness of the Spirit to be the only mark
or evidence of our interest in Christ, and deny all signs front the
fruit of the Spirit ; ^ but this is to deny the fruit growing upon the
tree to be a sign that the tree is alive, whereas our Saviour expressly
tells us, that ' the tree is known by his fruit,' Mat. xii 33. Certainly
it is one thing to judge by our graces, and another thing to rest on our
graces, or to put trust in our graces, or to make a Saviour of our graces.
There is agreatdeal of difference betweendeclaring and deserving. Doubt-
less, Christians may look to their graces as evidences of their interest in
Christ, justification and salvation, though not as causes of their interest in
Christ, justification and salvation. O sirs ! we must always carefully dis-
tinguish betwixt the root and ground of our comfort, and between the testi-
monies or evidences of our interest in the root of our comfort. Now it
must be readily granted that Jesus Christ is the only root and ground of a
Christian's comfort and triumph ; and, therefore, saith Paul, ' God forbid
that I should rejoice in anythiag, but in the cross of Christ,' Gal. vi. 14 ;
and so in that, 2 Cor. ii. 14, ' Now thanks be unto God, w^hich always
causes us to triumph in Christ.' So that, if at any time we behold this
or that saving grace, or this or that part of holiness shining in our
hearts or lives, we take comfort in it, not as the cause, or root, or ground
of our comfort or triumph, but as in a testimony or evidence, because
it doth manifest our interest in him, who is our comfort, our peace, our
joy, our salvation, our ' all in all,' Luke ii. 25 ; Col. iii. 11. Look, as the
* But this opinion being well laid asleep in thes© days, I shall not put myself to the
trouble of awakening of it afresh, but leave it to sleep with the authors, who are now in
their graves.
250 A CABINET OF JEWELS. [ChAP. I.
rainbow is not a cause why God will not drown the world, but a sign
that God will not drown the world ; and as it is a sign that God will not
drown the world, we may and ought to rejoice in it, and to take com-
fort from it, Gen. ix. 1 3, 14, 16. So here, &c. It is agreed on all hands, that
sanctification is a precious benefit of the covenant of grace, as well as
justification ; and what crime can it then be to evidence one benefit of
the covenant of grace, by another benefit of the same covenant ? Jer.
xxxiii. 8, 9 ; Ezek. xxxvi. 25, 26 ; Heb. viii. 10, 12, &c. That he that
is justified, is also sanctified, and that he that is sanctified is also
justified, is so clear, so bright, so sparkling, and so full a truth contained
m the covenant of grace, that no man or devil can deny. Now what
evil or error can it be for a man to assert, that he that is certainly
sanctified, is certainly justified — it being the very language of the cove-
nant of grace — and that therefore be that knows himself to be sanctified,
may also know thereby that he is justified. Certainly, those persons
that shall deny sanctification to be a most sure, sweet, and comfortable
evidence of man's justification, they must not only blot out, and abolish
the epistles of James and John, but must also raze out and abolish all
those evangelical promises of grace and mercy, of happiness and blessed-
ness, that are made to such persons as are invested, enriched, and be-
spangled with the several graces of the Holy Spirit. This might be
made evident by many hundred scriptures, but take that one for all,
Mat. V. where our Saviour himself, who was the most evangelical preacher
that ever was in the world, makes eight or nine promises of mercy and
blessedness to those very persons that had the graces of the Spirit in-
herent in them, as poverty of spirit, mourning, meekness, hungering
and thirsting after righteousness, &c. O sirs ! why should we be so
frequently and earnestly called upon to try and examine ourselves,
whether we be in the faith or no, 2 Cor. xiii. 5, if we were not to come
to the knowledge of our faith, in a discursive way, arguing from the
effect to the cause? Have not the saints of old come to assurance, and
the knowledge of the goodness of their estates, this way ? Ponder
seriously on that : 2 Cor. i. 12, ' For our rejoicing is this, the testimony
of our conscience, that in simplicity and godly sincerity, we have had
our conversation in the world.' Mark, their joy was founded on the
testimony of their conscience, and their conscience gave in this testi-
mony from the sincerity of their conversation in this world. So Paul
in that, 2 Tim. iv. 7, 8, ' I have fought a good fight, I have finished my
course, I have kept the faith : henceforth is laid up for me a crown
of righteousness.' ^ How plainly, how fully, how with open mouth, as I
may say, does he conclude his right to the crown of righteousness, — so
called, partly because it is purchased by the righteousness of Christ, and
partly because he is righteous that hath promised it, and partly because
it is a just and righteous thing with God to crown them with glory at
last, who have for the gospel sake, and his glory sake, been, crowned
with shame and reproach in this world, and partly, if not mainly, be-
cause it is a crown that can only be had or obtained in a way of right-
eousness and holiness, — from his graces and gracious actings in this world :
' Tov (kyava rav kuXov hyuiviiTfixt. Certamen illud prceclarum certavi. — Beza. I have fought
that excellent fight, by wrestling. The apostle useth the same metaphor also in that 1
Cor. ix. 25.
Chap. I.] a cabinet of jewels. 251
' I have fought a good fight, I have finished my course, I have kept the
faith ;' yea, it is further observable, that in the blessed Scripture, we are
strongly pressed to do good works, that by them we may make our
calling, election, and salvation sure : 2 Peter i. 10, ' Wherefore the rather,
brethren, give diligence to make your calling and election sure, by
good works.' So say all the Latin copies, and so say some Greek copies,
though not those that our English translators have been pleased to
follow, and that is the reason why those words, ' by good works,' are
not in our English Bibles ; but he that shall seriously weigh the scope
of the apostle in this place, he must of necessity grant, that good works
are to be understood, though they are not expressed in the text ; and
that of the apostle in 1 Tim. vi. 16-18, seems plainly and strongly to
sound the same way.
The second maxim or consideration.
II. Secondly, consider, that true, sound, solid ma.rJcs, signs, and
evidences, are the best way to prevent delusions. There is no such
deceit in sound and solid evidences, as there is in flashy joys, and in
hjgh and strange raptures, by which many glistering professors have
been sadly deceived and deluded. Young Samuel, being not acquainted
with any extraordinary manifestations of the presence and power of God,
took the voice of God from heaven to be the voice of old Eli, 1 Sam. iii.
5. Ah ! how many have there been in our days, that have taken the
irregular motions of their own hearts, and the violent workings of their
own distempered fancies, and imaginations, and Satanical delusions, to
be the visions of God, celestial raptures, divine breathings, and the
powerful impulses of the Spirit of God ; and so have been stirred up to
speak, write, and act such things that have been, not only contrary to
the holy word of God, but also contrary to the very laws of nature and
nations. Satan, by transforming of himself into an angel of light, hath
seduced and ruined many professors, against whom, as an angel of dark-
ness, he could never prevail, 2 Cor. xi. ] 4. Gerson^ tells a remarkable
story of Satan's appearing to a holy man, in a most glorious and beauti-
ful manner, professing himself to be Christ ; and because he, for his
exemplary holiness was worthy to be honoured above others, therefore
he appeared unto him ; but the good old* man readily answered him,
that he desired not to see his Saviour in this wilderness ; it should suffice
him to see him hereafter in heaven ; and withal added this pithy
prayer, ' Oh let thy sight be my reward, Lord, in another life, and
not in this ;' and so he became victorious over Satan, though he had
transformed himself into a glorious angel of light. But such a victorious
crown has not been set upon every one's head to whom Satan hath ap-
peared as angel of glory.^ Certainly, they that stand so much, so
mightily, for an immediate testimony, seem to open such a gap to
enthusiasm, as will not be easily shut ; yea, how will they be ever able
to secure to purpose, poor souls from sad delusions ? for how easy a
thing it is for Satan, — who is the father of lies, John viii. 44 ; who is an
old deceiver, Gen. iii. 12 ; 1 Tim. ii. 14 ; who is the grand deceiver,
Kev. xii. 9 ; xiii. 14 ; xix. 20 ; xx. 10 ; who has his devices, 2 Cor. ii.
11 ; his wiles, Ephes. vi. 11 ; his snares, 1 Tim. iii. 7 ; his depths, Rev.
2 Gerson in his book, De probatione spirituum, Of the trial of spirits,
^ See Dr Casaubon, and Dr Moore concerning Enthusiasm. [More? — G.]
\
252 A CABINET OF JEWELS. [ChAP. I. '
ii. 24^, — to find various artifices to counterfeit this immediate testimony,
and bear witness in the Spirit's stead ; so that, when poor souls think
that they have the spirit of grace and truth to assure them that all is
well, and shall be for ever well with them, they have none but ' the
father of lies' to deceive them, they have none but the devil in Samuel's
mantle, to put a soul-murdering cheat upon them. I am not fond of
advising any poor souls to lay the stress of their hopes in heaven and
salvation merely upon immediate impressions, lest they should subject
themselves to infinite delusions. O sirs ! the way of immediate revela-
tion is more fleeting and inconstant. Such actings of the Spirit are like
those outward motions that came upon Samson, Judges xiii. 25. The
Spirit came upon him at times. And so upon every withdrawment,
new doubts and scruples arise ; but the trial of a man's estate by grace
is more constant and durable, saving grace being a continual pledge of
God's love to us. Flashes of joy and comfort are only sweet and de-
lightsome whilst they are felt, but grace is that immortal seed that
abideth for ever, 1 John iii. 9. But,
The third wiaxinn or consideration.
III. Thirdly, consider. In jproiiounding of evidences for men to try
their spiritual and eternal estates by, there are' two special rules for
ever to he minded and remembered ; and the first is this. That he that
propounds evidences of grace, which are oiily proper to eminent
Christians, as belonging to all true Christians, he will certainly grieve
and sad those precious lambs of Christ that He would not have grieved
and sadded. Look, as there is a strong faith and a weak faith, so there
are evidences that are proper to a strong faith, and evidences that are
proper to a weak faith. Now, he that cannot find in himself the evi-
dences of a strong faith, he must not conclude that he has no faith ; for
he may have in him the evidences of a weak faith when he has not the
evidences of a strong faith in him.^ In Christ's school, house, church,
there are several sorts and ranks of Christians, as babes, children, young
men, and old men ; and accordingly ministers, in their preaching and
writing, should sort their evidences that so babes and children may not
be found bleeding, grieving, and weeping, when they should be found
joying and rejoicing.
Secondly, No man must make such characters, vnarks, or evidences
of a child of God which may be found in an hypocrite, a formalist,
&c. For this were to lay a stumbling-block before the blind, this were
to delude poor souls, and to make them glad whom God would not have
made glad ; yea, this is the highway, the ready way, to make them
miserable in both worlds, Ezek. xiii. 22. The rule or evidence that
every Christian is to measure himself by must be neither too long nor
too short, but adequate to the state of a Christian ; that is, it must not
be so long, on the one hand, as that all Christians cannot reach it, nor
yet so short, on the other hand, as that it will not reach a true Chris-
tian ; but the rule or evidence must be such as will suit and fit every
sincere believer, and none else. Some Christians are apt to judge of
themselves, and to try themselves, by such rules or evidences as are
1 Mat. XV. 28, and chap. viii. 26. It is one thing to shew you the properties of a man.
and another thing to shew you the properties of a strong man, 1 Peter ii. 3, 1 John ii. I,
12-14.
Chap. I] a cabinet of jewels. 253
competent only to those that are strong men in Christ, and that are
grown to a high pitch of grace, of holiness, of communion with God, of
spiritual enjoyments and heavenly attainments, and sweet and blessed
ravishments of soul ; and by this means they come to conclude against
the works of the blessed Spirit in them, and to perplex and disquiet
their own souls with needless fears, doubts, and jealousies. Others, on
the other hand, are apt to judge of themselves, and to try themselves,
bj'^ such things, rules, or evidences that are too short, and will certainly
leave them short of heaven ; as a fair, civil deportment among all sorts
and ranks of men ; a good nature, paying every man their due ; charity
to the poor ; a good name or fame among men, yea, happily among
good men ; outward exercises of religion, as hearing, praying, reading,
fasting .; or that they are good negative Christians, that is to say, that
they are no drunkards, swearers, liars, adulterers, extortioners, oppress-
ors, Sabbath-breakers, persecutors, &c., Mat. xxiii. 4, seq., Luke xviii.
9-12, Isa. i. 2-5. Thus far Paul attained before his conversion, but if
he had gone no further he had been a lost man for ever, Philip, iii.
4—6, Gal. vi. 3, Isa. xxxiii. 14 ; and by this means they flatter them-
selves into misery, and are still a-dreaming of going to heaven till
they drop into hell, and awake with everlasting flames about their
ears. And oh that all that preach or print, read or write, would
seriously lay this to heart ! Some, in describing the state of a Chris-
tian, shew rather what of right it should be than what indeed it is ;
they sh-ew what Christians ought to be rather than what they find
themselves to be, and so they become a double-edged sword to many
Christians. But,
The fourth maxitn or consideration.
IV. Fourthly, consider. Where there is any one grace in truth, there
is every grace in truth, though every grace cannot he seen. Look, as a
man may certainly know a wicked man by his living under the reign
and dominion of any one sin, though he does not live under the power
of other sins, because there is not any one sin mortified in that man that
hath any one sin reigning in him, and that does not set himself in good
earnest against it as his greatest enemy ; so when a Christian can but
find any one grace in him, as love to the saints for grace sake, for god-
liness sake, he may safely conclude that there is in him all other graces.
Where there is but one link of this golden chain, there are all the links
of this golden chain : John xiii. 35, * By this shall all men know ye are
my disciples, if ye love one another.' He doth not say if ye work
miracles, if ye raise the dead, if ye give eyes to the blind, or ears to the
deaf, or tongues to the dumb, or feet to the lame, but 'if ye love one
another."' There have been many, yea, very many, precious Christians
who have lived and died with a great deal of comfort and peace from
the application of that text to their own souls : 1 John iii. 14, * We
know that we have passed from death to life, because we love the
brethren.' Sincere love to the brethren is a most evident sign of a Chris-
tian's being already passed or translated from death to life. Observe,
» As they say of the cardinal virtues, Virtutes stmt inter se connexce. The virtues are
chained together ; so we may say of the graces of the Spirit, &c. Mark, saith Chrysos-
tom, it is rwt working of miracles, casting out of devils, but love to our brethren, that is
the infallible proof of being a disciple. [On Luke ii. 20, Homil. — G.]
254 A CABINET OF JEWELS. [ChAP. I.
the apostle doth not say, we thinh we have passed from death to life,
but we know we have passed from death to life ; nor he does not say,
we conjecture we have passed from death to life, but we know we have
passed from death to life ; nor he does not say, we hope we are passed
from death to life, but we are assured that we are passed from death
to life, that is, from a state of nature into a state of grace, 'because we
love the brethren.' For ever remember this, when all other evidences
have failed many gracious Christians, and all other texts of Scripture
have afforded them no comfort, here they have anchored, here they have
found rest for their distressed souls ; and upon this one single plank,
this one evidence, they have swam safely and comfortably unto the
haven of eternal happiness. Every real Christian hath in some measure
every sanctifying grace in him. As a child so soon as it is born is a per-
fect man for integrity of parts and entireness of limbs, though not for
bigness and bulk of body, so every regenerate person, at the very first
hour of his conversion, he is in part renewed in all parts ; all the habits
of grace are infused into the soul by the Spirit at once. At first con-
version the soul is bespangled with every grace, though every grace is
not then grown up to its full proportion or perfection ; so that where
there is one grace in truth, there is every grace in truth. That soul
that can truly and seriously conclude that he has any one grace in him,
that soul ought to conclude that there is every grace in him.^ Such as
diligently search the Scripture shall find that true blessedness, happi-
ness, and salvation is attributed to several signs : sometimes to the
fear of God, sometimes to faith, sometimes to repentance, sometimes to
love, sometimes to meekness, sometimes to humility, sometimes to
patience, sometimes to poverty of spirit, sometimes to holy mourning,
sometimes to hungering and thirsting after righteousness ; so that if a
godly man can find any one of these in himself, he may safely and
groundedly conclude of his salvation and justification, though he cannot
see all those signs in him.* There is no saint but may perceive one sign
in him, when he cannot another. Now, he that can groundedly be per-
suaded of any one sign of grace, he may safely conclude he hath all the
rest, though for the present he can neither see them nor feel them in
himself But,
The fifth maxim or consideration.
V. Fifthly, consider. That the promises of God are a Christian's
magna charta, his chiefest evidences for heaven. Divine promises are
God's deed of gift ; they are the only assurance which the saints have to
shew for their right and title to Christ, to his blood, and to all the happi-
ness and blessedness that comes by him. Look, as Judali^ by pleading and
bringing forth the signet, the bracelets, and the staff, saved her life, Gen.
xxxviii. 18-27; so we by believing, pleading, and bringing forth the pro-
mises, must save our own souls. The promises are not only the food of faith,
but also the very life and soul of faith ; they are a mine of rich treasures,
a garden full of the choicest and sweetest flowers ; in them are wrapt
^ 1 Tlies. V. 23 ; John iii. 5-8, and chap. i. 16 ; Ps. xlv. 13. The new creature hath
all the parts and lineaments, as in the body there is a composition of all the elements,
and a mixture of all the humours.
2 Mat. V. 3-6, &c. Every child of God hath all the graces of the Spirit in him radi-
cally, though not gradually. ^ Qu. ' Tamar'?— Ed.
Chap. I.] a cabinet of jewels. 255
up all celestial contentments and delights. And this is most certain,
that all a Christian's conclusions of interest in any of those choice and
precious privileges which flow from the blood of Jesus Christ ought to
be bottomed, grounded, and founded upon the rich and free promises of
grace and mercy.
Quest. But how may a person come to know whether he has a real
and saving interest in the promises, or no ? Now, to this great ques-
tion, I shall give these nine following answers :
[1.] First, A holy reliance, a holy resting, a holy staying of thy soul
upon the promises, 'inakes the promises thine own ; yea, it makes all
the good, and all the sweet, and all the happiness and blessedness that
is wrapped up in the promises thine. Even as thy staying, relying,
and resting on Christ makes Christ thine, and all that is in him, and
that comes by him, thine, so thy staying and resting upon the pro-
mises makes them thine.
[2.] Secondly, If thy heart ordinarily, habitually, lies under the
word of command, then the word of promise does assuredly belaag
to thy soul, Ps. cxix. 6 ; Acts xiii. 22 ; Luke i. 5, 6.^ There is no soul
under heaven that commonly lies under the commanding power of the
word, but that soul that has an interest in the word of promise. Men
that have no interest in the word of promise, commonly live in the
neglect of the word of command. If the word of command commonly
carries thy soul, then the word of promise, without all peradventure,
belongs to thy soul. Many deal with the commands of God as the
heathens dealt with the commands of their gods ; when their gods
called for a man, they offered a candle ; or as Hercules offered up a
painted man, instead of a living man. Such as deal thus. with the
commands of God, they have no interest in the promises of God. Flesh
and blood looks upon the commands of God as impossible to be obeyed,
like the unbelieving spies ; * Oh we cannot conquer the land ;' but faith
and love, like Caleb and Joshua, conclude the land may be conquered,
the commands may be evangelically obeyed; and accordingly they
readily undertake it. Now, to such a frame of heart the promises are
entailed. But,
[3.] Thirdly, If in the face of all objections, discouragements, and
difficulties, thy soul be kept up in a waiting frame, for the fulfilling
of the promises, as Abraham's was, Rom. iv., then certainly the pro-
mises belong to thee? There are some promises that relate to the
subduing of sin, as that, Jer. xxxiii. 8 ; Ezek. xxxvi. 25-27 ; Micah vii.
19 ; Ps. Ixv. 3. And there are other precious promises that relate to
a growth in grace, as that, Malachi iv. 2 ; Job xvii. 9 ; Ps. xcii. 12-14 ;
Prov. iv. 18 ; Hosea xiv. 5-7. Now, if thy heart be kept up in a wait-
ing frame for the accomplishment of these promises, then they do cer-
tainly belong to thee. The same I may say of all other promises ;
' It was a good saying of Augustine, Da quod juhes, et juhe quod vis, give what thou
commandest, and command what thou wilt. To such a frame the promises belong,
Num. xiii. 28 to the end.
2 The longer, said the emperor's son, the cooks are preparing the meat, the better
cheer I shall have. His meaning was, that the longer he staid for the empire, the
better and greater it would be ; so the longer the soul waits for a mercy, the better and
greater it will be when it comes, &c.
256 A CABINET OF JEWELS. [ChAP. I.
the waiting soul shall be sure to speed, Ps. xl. 1-3; Isa. xl. 29-31,
XXX. 18 ; Heb. vi. 12, &c. God never did, nor never will, frustrate the
expectations of the patient waiter, &c. But,
[4] Fourthly, He that hath those divine qualities or supernatural
graces in him, to which the promises are made, as faith, repentance,
love, /ear, hope, uprightness, patience, a waiting frame, d&c, he has
an undoubted interest in the promises. He may lay his hand upon
any promise, and say, this promise is mine ; and all the blessings, the
benefits, the heavenly treasure that is laid up in it, is mine. But,
[5.] Fifthly, He that lives upon the promises as his daily food, he
has an unquestionable interest in the promises. Wicked men may
make use of promises as of physic, in some cases, as when they are
under anguish of spirit, or gripes of conscience, or in fear of hell ; or
else when they are under some outward wants or straits, &c., but he
that lives upon them as his daily food, he has a most assured interest
in them. Our outward man lives not upon kickshaws, though now and
then we may taste of them, but we live upon wholesome food ; so here,
no man lives upon the blessed promises as his appointed food, but he
that has a real interest in the promises. Look, as there is a nourishment
proper to every animal, — spiders feed on flies, moles on worms, the horse
on grass, the lion on flesh, &c., — so there is food, nourishment, that is
proper for men's souls, viz., the precious promises and Christ's ' flesh,'
which is meat indeed, and his blood, which is drink indeed, John vi.
53, seq. ; and he that daily feeds on this food will be happy for ever.
But,
[6.] Six-thly, If you are united and married to Christ by faith, then
you have a real, a saving interest in the promises : Gal. iii. 29, ' And
if you be Christ's, then are you Abraham's seed, and heirs according to
the promise.' The promise is the jointure, and there is no way under
heaven to enjoy the jointure but by matching with the person of
Christ, Col. iv. 28 .; Heb. i, 2 ; Kev. xxi. 7. And faith is the grace of
graces, by which the soul gives both its assent and consent to take the
Lord Jesus Christ, as he is tendered and offered in the gospel, and is
therefore called sometimes a receiving of Christ, John i. 12. The only
way to enjoy a lady's jointure, is to marry her person; and so the only
way to enjoy the promise of Christ, is to be willing to marry the person
of Christ. It is our marriage union with Christ that gives us a right
and title to all the promises of Christ : 2 Cor. i. 20, ' For all the pro-
mises of God in him are yea, and in him, Amen.' All absolute and
conditional promises, either of grace or unto grace, are made to us in
Christ, and only enjoyed by our enjoying of Christ.
[7.] Seventhly, He that can clear his right to any one promise, he
may safely and boldly conclude his interest in every promise. The
promises are a golden chain, and he that has a right in one link of the
chain, has a right in every link of the chain, 2 Peter i. 5-7; Eph. v.
22, 23 ; 2 Peter i. 4. As there is a chain of graces, so there is a chain
of promises. He that can lay his hand upon any one promise, and
truly say, This is mine, he may safely lay his hand upon every
promise, and say. These are mine ; he that is an heir to any one
promise, he is an heir to every promise. Hence it is they are called
' heirs of promise,' Heb. vi. 17 ; not heirs of this promise or that, but
Chap. I.] a cabinet of jewels. 257
of promise ; that is, of every promise, or the covenant which com-
prehends all the precious promises of the gospel in it. Though the
promises may be distinguished one from another, yet they may not be
severed one from another ; he that has a right to any one promise, he
may safely infer his right to every promise. The whole covenant,
which is a bundle of promises, is certainly thine, if any one promise be
thine. The promises by a divine hand are mutually tied and linked
together; and those whom God has joined together no man may put
asunder. The promises can be no more divided than Christ can be
divided, or than heaven can be divided. The promises are not like loose
and unstringed pearls, but as pearls made into one entire chain. He
that can lay his hand upon that promise, Mat. v. 6, ' Blessed are they
which hunger and thirst after righteousness : for they shall be satisfied,'
and truly say. This promise is mine, he may safely lay his hand upon
that promise, ver. 8, * Blessed are the pure in heart : for they shall see
God,' and say. This promise is mine ; and the same he may say of the
rest of the precious promises that are specified in vers. 3, 4, 5, 7, 9, 10,
11 of that chapter. He that can lay his hand upon any one promise that
God has made to them that love him, and truly say. This promise is
mine, he may safely lay his hand upon every promise that God has
made to them that love him, and say. These are all mine. He that can
lay his hand upon any one promise that God has made to them that
fear him, and truly say. This promise is mine, he may assuredly lay his
hand upon every promise that God has made to them that fear him, and
say, These are all mine. He that can lay his hand upon any one pro-
mise that God has made to faith in Christ, to believing in Christ, and
truly say. This promise is mine, he may safely lay his hand upon every
promise that God has made to faith in Christ, to believing in Christ,
and say, All these promises are mine. He that can lay his hand upon
any one promise that God has made to the returning sinner, and truly
say. This promise is mine, he may securely lay his hand upon every
promise that God has made to the returning sinner, the repenting
sinner, and say, All these are mine. He that can lay his hand upon any
one promise that God has made to the waiting soul, and truly say. This
promise is mine, he may without all peradventure lay his hand upon
every promise that God has made to the waiting soul, and say. All these
are mine. Prove but your right in one, and you may safely infer your
right to all. But,
[8.] Eighthly, If in the times of your greatest outward and inward
straits and trials, when you are most sadly and sorely put to it, you
fly to the precious promises, as to your surest and choicest city of refuge,
then certainly you have an interest in them. Thus Abraham did, Rom.
iv. 17-22 ; and thus Jacob did. Gen. xxxii. 6-12 compared ; and thus
Sarah did, Heb. xi. 11 ; and thus Moses did. Num. x. 29 ; and thus
Jehoshaphat did, 2 Chron. xx. 1, 10 compared with the 7th, 8th, and 9th
verses of that chapter ; and this was David's common practice : Ps.
xxvii. 12, 13, and Ps. Ix. 1-10, compared, and Ps. cxix. 49, 50. Turn to
these scriptures, and ponder upon them. And so when a man is under
the guilt of sin, he flies to promises of pardon and forgiveness, as to his
surest and choicest city of refuge, Num. xiv. 19, Isa. Iv. 7 ; Jer. xxxiii.
VOL. III. R
258 A CABINET OF JEWELS. [ChAP. I.
8 ; Isa. xl. 1, 2 ; chap, xliii. 25 ; Micah vii. 18 ; Jer. xxxi. 34 ; Exod.
xxxiv. 7 ; Dan. ix. 9. And so when a man is under the strength, power,
and prevalency of sin, he runs to such promises wherein God has engaged
himself to subdue the sins of his people, and to purge and cleanse away
the sins of his people, Micah vii. 19 ; Horn. vi. 14 ; Ps. Ixv. 3 ; Isa. i. 25 ;
Mai. iii. 3 ; Zech. xiii. 9; Isa. xxvii. 9; Mat. iii. 12 ; Ezek. xxxvi. 25, 33 ;
Jer. xxxiii. 8, as to his surest and choicest city of refuge. And so when
a man is deserted, he runs to such promises as are proper to that state,
as to his surest and choicest city of refuge, Micah vii. 19 ; Isa. liv. 7-10 ;
Ps. V. 12; Ps. Ixxxiv. 10; Ps. xcvii. 11 ; Ps. cxii. 4 ; Isa. xlix. 14-16.
And so when a man is tempted, he runs to such supporting, succouring,
and encouraging promises as are most suitable to that state, as to his
surest and choicest city of refuge, 1 Cor. x. 13; Heb. ii. 18 ; Eom. xvi.
20 ; James iv. 7. Now certainly, such as in all their inward and out-
ward straits run thus to the promises, as to their surest and choicest
city of refuge, they have an unquestionable interest in the promises.
The rich man's wealth is his strong city. Pro v. x. 15. Wealthy world-
lings, in times of distress and danger, do run to their hoards and heaps
of riches, as to a strong city that is able to outstand all sieges and
assaults, and to be safety and security to them ; so when once a man
makes the precious promises to be his strong city, and runs to them in
the day of his distress and dangers, as his only safety and security, then
he has doubtless an interest in them. But,
[9.] Ninthly and lastly. If you daily present a greater and a
choicer good in the promises to your souls than any this world affords,
then certainly you have an interest in the promises. If when honours,
or riches, or pleasures, or the applause of men do present themselves
unto you, you can readily present to your own souls higher honours in
the promise, 1 Sam. ii. 30 ; Luke xii. 32 ; Rev. ii. 17, 26, 27 ; chap. iii.
5, 12, 21 ; chap. v. 10 ; and more durable riches in the promise, Prov.
viii. 18 ; 1 Pet. iii. 4 ; and sweeter and choicer pleasures in the promise,
Ps. xvi. 11 ; Isa. xii. 3, chap. xxxv. 2, 10 ; Jer. xxxiii, 9, 11 ; Ps. cxxxiL
1 6 ; and greater applause in the promise. Mat. x. 32, ' Whosoever, there-
fore, shall confess me before men, him will I confess also before my
Father which is in heaven ;' ay, and before the angels too, Luke xii. 8 ;
Mat. XXV. 31-41 ; 1 Cor. vi. 2, 3; 2 Thes. i. 6-10 ; Rev. iii. 9 ; Isa. Ix.
12-14 ; then certainly you have an interest in the promise. When a
man can shew his own heart daily, in the glass of the promises, a greater
worth, excellency, and glory, than all this world affords, without all
controversy he has an interest in the promises. Thus those worthies, of
whom this world was not worthy, Heb. xi., and the martyrs in all ages,
did commonly present better, higher, and greater things to their own
souls in the promises, than any their adversaries were able to propose to
draw^ them off from Christ, their profession or principles, &c., and by
this means they did very courageously and honourably maintain their
ground in the face of all the gay and golden temptations that they met
withal. Grudelitas vestra, gloria nostra, your cruelty is our glory,
said they in Tertullian ;^ and the harder we are put to it, the greater
shall be our reward in heaven. Basil will tell you, that the most cruel
martyrdom is but a crafty trick to escape death, to pass from life to
' Apolog. — G.
Chap. I.] A cabinet of jewels. 259
life, as he speaks.^ It can be but a day's journey between the cross and
paradise. Though the cross be bitter, yet it is but short. 'A little storm,' as
one said of Julian's persecution, 'and an eternal calm follows.' Adrianus,
seeing the martyrs suffer cheerfully such grievous and dreadful things,
asked, Why they would endure such misery, when they might, by retract-
ing, free themselves ; upon which one of them alleged that text, ' Eye
hath not seen, nor ear heard, neither have entered into the heart of man,
the things which God hath prepared for them that love him,' 1 Cor. ii. 9.
The naming of the text, and seeing them suffer such hard things cheer-
fully, did, by a blessing from on high, so really and effectually convert
him, that afterwards he- became a martyr too.^ When we see poor,
weak, feeble Christians defying their torments, conquering in the midst
of sufferings, singing in prison, as Paul and Silas did. Acts xvi. 25 ; kissing
the stake, as Henry Voes did ;^ clapping their hands when they were
half consumed with fire, as Hawkes did ;* blessing God that ever they
were born to see that day, as John Noyes did f calling their execution
day their wedding day, as Bishop Ridley did, f we cannot but conclude
that they had an eye to ' the recompence of reward,' and they saw such
great, and sweet, and glorious things in the promises, that did so refresh,
delight, and ravish their hearts, and transport their souls, that all their
heavy afflictions seemed light, and their long afflictions short, and their
most bitter afflictions sweet and easy to them. But,
The sixth maxim of consideration.
VI. Sixthly, Consider, that it is granted on all hands, that the least
degree of grace, if true, is sufficient to salvation ; for the promises of
life and glory, of remission and salvation, of everlasting happiness and
blessedness, are not made over to degrees of grace, but to the truth of
grace ; not to faith in triumph, but to faith in truth ; and therefore the
sense and evidence of the least grace, yea, of the least degree of the least
grace, may afford some measure of assurance. Grace is the fruit of the
Spirit, Gal. v. 22 ; and the tree is known by his fruit. Mat. xii. 33 ; Mark
xvi. 16 ; John iii. 16, 36 ; Mat. v. 1, seq.-, John vi. 40. I do not say,
that weak grace will afford a strong assurance, or a full assurance, for
that rather arises from strength of grace than from truth of grace, but
I say, weak grace may afford some assurance.^ And oh, that all weak
Christians would seriously lay this to heart, for it may serve to relieve
them against many fears, doubts, discouragements, and jealousies, which
do much disturb the peace and comfort of their precious souls. Though
the least measures of grace cannot satisfy a sincere Christian, yet they
ought to quiet his conscience, and cheer his heart, and confirm his judg-
ment of his interest in Christ. The least measure of grace is like a
diamond, very little in bulk, but of high price and mighty value, and
accordingly we are to improve it for our comfort and encouragement.
A goldsmith makes reckoning of the least filings of gold, and so should
' Mat. V. 10-12. Burn my foot if you will, said that noble martyr S. Basil, that it may
dance everlastingly with the angels in heaven.
2 See Index for other references to Adrianus. — G.
3 Clark's ' Marty rologie,' as before, p. 194.— G. * Ibid., p. 443.— G. «* Ibid., p. 493.— G.
^ Ibid., pp. 442, 465, and Foxe sub nomine.— O^.
^ An eminent minister, who was a famous instrument of converting many to God, was
wont to say, that for his own part, he had no other evidence in himself of being in the state
of grace, than that he was sensible of his deadness.
260 A CABINET OF JEWELS. [ChAP. I.
we of the least measures of grace. A man may read the king's image
upon a silver penny, as well as upon a larger piece of coin. The least
dram of grace bears the image of God upon it ; and why then should it
not evidence the goodness and happiness of a Christian's estate ?^ It is
a true saying, that the assurance of an eternal life is the life of this
temporal life. I have read that Mr Jordain, one of the aldermen of the
city of Exeter, would use to ask grown professors, whether they had any
assurance ; which if they denied, he would tell them, that he was even
ashamed of them ; * In good earnest,' saith he, I would study the pro-
mises, and go into my closet, and lock the door, and there plead them
to God, and say, that I would not go forth till he gave me some sense
of his love.' He would often mention and try himself by these three
marks : first, a sincere desire to fear the name of God, which he
grounded upon that Neh. i. 11 ; secondly, a sincere desire to do the
will of God in all things required, which he grounded upon Ps. cxix. 6 ;
thirdly, a full purpose of heart to cleave to the Lord, which he grounded
upon Acts xi. 23. These he would often press upon others, and these he
frequently tried himself by, and from these he had much assurance and
comfort.^ Mr Stephen Marshal, in a sermon of his on Isa. ix. 2, saith,
* Look and examine, whether thou dost not loathe thyself as a base crea-
ture ; and dost thou make this nothing ? Secondly, Dost thou not in
thy heart value and prize the meanest child of God more than the
greatest man in the world, that have not the image of God, the image
of grace and holiness stamped upon them ? I pray God,' saith Mr
Marshal, ' that many of God's people do not want these evidences.' ' If
our souls,' saith another, ' shall like of Christ for a suitor, when we find
no other jointure but the cross, we may be sure we are Christians. A
man may want the feeling of his faith, and cry and call again and again
for it, and feel nothing all this while, and yet nevertheless have true
and sound faith ; for the feeling of and mourning for the want of faith,
and the earnest and constant desire of it, is an infallible sign of faith.
For this is a sure rule, that so long as one feeleth himself sick he is
not dead ; and the high estimation of faith, joined with a vehement
desire of it, is a singular evidence that there is a sound and lively
root of faith in our hearts.'^ 'All the elect of God,' saith another,*
'shall have the sanctification of the Spirit unto obedience, and the
sprinkling of the blood of Christ upon their hearts, sooner or later.
I do not press the having of these things perfectly, but sincerely ; an
elect person may want many a degree of grace, but if he have them
in sincerity, though in the least measure, it is a sufficient evidence
of his election.' 'An earnest," saith Dr Sibbes,^ 'is little in regard of
the whole ; perhaps we have but a shilling to secure us of many pounds ;
80 then the point is this, that howsoever we may be assured of our
estate in grace, and likewise that we shall hold out, yet the ground of
' ' Slight not the lowest, the meanest evidences of grace. God may put thee to make
use of the lowest as thou thinkest, even that, 1 John iii. 14, that may be worth a thousand
worlds to thee.' — Page 33 of a little piece called ' A Choice Drop of Honey.'
2 The discovery of grace in thy heart, though but one grain, and that of mustard-seed,
will assure thee of thy election and final salvation. Ford's ' Spirit of Adoption/ p. 248.
' Mr Dod on the commandments, pp. 313, 314.
* 1 Pet. i. 2. Mr Love his ' Zealous Christian,' p. 29, last part.
^ Dr Sibbes his commentary on the First Chapter of the Second Epistle of Paul to the
Corinthians, y. 22, pp 491, 492.
Chap. I.] a cabinet of jewels. 261
this assurance is not from any great measure of grace ; but though it
be little in quantity, it may be great in assurance and security. As we
value an earnest, not for the worth that is in itself, but because it assures
us of a great bargain ; we have an eye more to the consummation of the
bargain, than to the quantity of the earnest ; so it is here, grace is but
an earnest ; yet notwithstanding, though it be little, as an earnest is,
yet it is great in assurance and validity, answerable to the relation of
that it hath to assure us. Though grace be little, yet as little as it is,
seeing it is an earnest, and ' the first fruits,' as the apostle saith, — which
were but little in regard of the whole harvest, — yet it is of the nature of
the whole, and thereupon it comes to secure. A spark of fire is but
little, yet it is fire as well as the whole element of fire ; and a drop of
water is but little, yet it is water as well as the whole ocean. When a
man is in a dark place, put the case it be in a dungeon, if he have but
a little light shining in to him from a little crevice, that little light dis-
covers that the day is broke, that the sun is risen. Put the case there
be but one grape on a vine, it shews that it is a vine, and that the vine
is not dead ; so put the case that there be but the appearance of a little
grace in a Christian, perhaps the Spirit of God appears but in one grace
in him at that time, yet that one grace sheweth that we are vines, and
not thistles, or thorns, or base plants, and it shews that there is life in
the root.' Thus you see how fully this reverend doctor speaks to the
case. That friend that writes the life and death of Mr John Murcot,
once preacher of the gospel at Dublin, saith,^ ' That in preparation for
the supper ordinance, he would bring himself unto the test, and to say
the truth, was very clear in the discovering and making out his own
condition, being well acquainted with the way of God's dealing with the
soul, and with the way of the soul's closing with Christ. Instance,
April 3, 1653. Upon search I find, 1. Myself an undone creature.
2. That the Lord Jesus sufficiently satisfied as mediator the law for sin.
3. That he is freely offered in the gospel. 4. So far as I know my own
heart, I do through mercy heartily consent that he only shall be my
Saviour ; not my works or duties, which I do only in obedience to him.
5. If I know my heart, I would be ruled by his word and Spirit.' ' Be-
hold, in a few words," saith he that writes his life and death, * the sum
and substance of the gospel.' By these instances we may see that some
of the precious servants of God have found a great deal of comfort, sup-
port, rest, content, and some measure of assurance, from a lower rank
of evidences, than those that many strong Christians do reach unto, &c.
But,
The seventh maxim or consideration.
VII. Seventhly, Consider, that all men and women that are desirous
to know how it will go with them in another world, they must jperemp-
torily resolve to he determined by Scri'pture in the great matters of
their interest in Christ^ This blessed scripture is the great uncontro-
verted rule, and therefore if a person can prove from Scripture that his
graces are true, or that he is in a gracious estate, or that he has an in-
^ See his Treatises published by Mr Winter, Mr Chambers, Mr Eaton, Mr Caryl, and
Mr Manton, pp. 36, 37.
2 This we believe, when we first begin to believe, that we ought not to believe anything
beyond Scripture. — Tertullian.
1
1
262 A CABINET OF JEWELS. [ChAP. I. '
terest in Christ, or that he has savingly, graciously stricken covenant
with God, then he must resolutely and peremptorily resolve to grant so
much as unchangeably to acquiesce in it, to stick fast to it, and to hear
nothing against it from the world, the flesh, or the devil. God hath
plainly told us in his blessed word who shall be saved, and who shall be
damned ; though not by name, yet by the qualifications by which they
are described in the Bible. There are the statute laws of heaven, and
the standing rule by which all must be tried. Every man must stand
or fall, be eternally blessed or eternally miserable, as his condition is con-
sonant to or various from the infallible characters of saving grace con- J
tained in the holy Scripture. Witness that Isa. viii. 20, ' To^the law and to 1
the testimony, if they speak not according to this word, it is because there I
is no light (or no morning) in them.' So John xii. 48, * He that reject- 1
eth me, and receiveth not my words, hath one that judgeth him ; the
word that I have spoken, the same shall judge him in the last day.'
Mat. V. 18, 'For verily I say unto you, till heaven and earth pass, one
jot or one tittle shall in no wise pass from the law till all be fulfilled.'
So John X. 35, ' And the Scripture cannot be broken,' or violated, or
made void. But though this be an indispensable duty, yet certainly
there is, especially in times of great afflictions, temptations, desertions,
fears, and doubts, a very great aptness and proneness in Christians to
expect strange means rather than right means, and new means rather
than old means, and invented means rather than appointed means, and
to build their faith upon something beside the word, or that is without
the compass of the word, rather than upon the plain and naked word
itself ; being in this very like to many weak, crazy, distempered, and
diseased patients, that are more ready to fancy every new medicine and
new doctor they hear of, and to be tampering with them, than to expect
a recovery, by going through a course of physic prescribed by the
physician that best understands their diseases, and the most proper and
effectual means for their recoveries. You know when Naaman the
Assyrian came to the prophet Elisha to be cured of his leprosy, he only
sent out a messenger to him, who bid him go and wash seven times in
Jordan, and his flesh should come again unto him, and he should be
clean, 2 Kings v. 10 ; but Naaman's blood rises, and his heart swells,
and he grows very wroth, and all because he did not like the means
prescribed by the prophet, and because he thought in his own heart
that the prophet would have used more likely means to have wrought
the cure, verses 11, 12. So many Christians, when they lie under great
agonies and sore perplexities of soul, and are encouraged to act faith
upon the promises, and to rest their weary souls upon the word of grace,
they are ready to think and say that these things, these means, will
never heal them, nor comfort them, nor be a relief or support unto them,
unless the Lord does from heaven, by extraordinary revelations, visions,
signs, and miracles, confirm his promises to them ; and hereupon they
make light of the blessed scriptures, which are the springs of life, and
the only bottom upon which all our comforts, peace, and happiness is
to be built ; yea, they relinquish that more sure word of prophecy, which
shines as a light in a dark place, 2 Peter i. 19. Certainly the acting of
faith ou the precious promises, and the cleaving of the soul unto those
blessed truths declared in the gospel of grace, is the most sure, ready,
Chap. I.] A cabinet of jewels. 263
and compendious way of obtaining a blessed assurance, and a full estab-
lishment of heart, in all sound, solid, and abiding joy and peace, Eph.
i. 13 ; and therefore Luther,^ though, as he confesseth, he was often
tempted to ask for signs, apparitions, and revelations from heaven to
confirm him in his way, yet tells us how strongly he did withstand them,
pactum feci domino Leo meo, &c. I have, saith he, indented with the
Lord my God, that he would never send me dreams, visions, angels, for
I am well contented with this gift, that I have the holy Scripture, which
doth abundantly teach and supply all necessaries for this life, and that
also which is to come. Certainly Austin hit the mark, when he prayed,
' Lord, let thy holy Scriptures be my pure delights, in which I can
neither deceive, or ever be deceived.' Certainly the balance of the
sanctuary should weigh all the oracles of God, decide all, and the rule
of God's word be the square and judge of all. O sirs ! dare you ven-
ture your souls upon it, that the blessed Scriptures are false, that they
are but a fable ? dare you stand forth and say. If the Scriptures be not
a lie, let us be damned for ever and ever 1 dare you stand up and say.
We are freely contented that the everlasting worm shall gnaw on our
hearts for ever, and that our bodies and souls shall for ever and ever lie
burning in infernal flames, if the scriptures prove not at last a cheat, a
deceit, a mere forgery and imposture ? Now, if you dare not thus to
say, and thus to venture, then peremptorily resolve to be determined by
Scripture, in the great concernments of your precious souls. They that
would take their parts in promised comforts, they must follow the voice
of the word, and subscribe to the sentence of conscience, following that
word. If the word approve of thee, as sound and sincere with God,
assuredly thou art so, for that rule cannot err. If the word saith that
thy heart is right with God, thou must maintain that testimony against
all disputes whatever. Never enter into dispute with Satan, or thine
own self, about thy estate, but by taking and making the Scripture the
judge of the controversy. When fears rise high, you say you shall never
have mercy ! But doth the word say so ? The Lord never gave himself
to me ! But doth the word say so ? Never was any as I am ! But doth
the word say so ? I cannot see, nor conceive, nor think, that the Lord
hath any love for me ! But doth the word say so ? yea, doth not the
word say, that his ' thoughts are not as your thoughts, nor his ways as
your ways' ? But as the heavens are higher than the earth, so are his
ways higher than your ways ; and his thoughts than your thoughts/
Isa. Iv.' 8, 9. I have not that peace and joy that others have, therefore
the Lord intends no good towards me ! But doth the word say so ? Oh !
but if my inside were but turned outward, good men would loathe me,
and wicked men would laugh at me ! But doth the word say so ? Oh !
but my heart was never right with God ! But doth the word say so ?
Oh ! but that which I have taken all this while for saving grace is but
common grace ! But doth the word say so ? Oh ! but the face of God
is hid from me, my sun is set in a cloud, and will never rise more ! But
doth the word say so ? Oh ! but Satan is let loose upon me, and there-
fore God hates me ! But doth the word say so ? yea, doth not the word
tell you, that those who have been most beloved of God, have been most
1 Cora, on Gen., cap. 38.
264 A CABINET OF JEWELS. [ChAP. I.
tempted by Satan ? Witness Christ, David, Job, Joshua, Peter, Paul,
&c. Oh ! but I am afflicted, so as never was any before me ! But doth
the word say so ? Oh ! let the word have the casting voice, and not
thine own frail distempered reason. Oh ! do not only hear what sin, and
Satan, and thine own heart can say against thee, but hear also what
the word of the Lord Jesus can say for thee. Let the word of the Lord
be judge on both sides, and then all will be well.
I know that the impenitent and unbelieving person, that lives and
dies without grace in his heart, and an interest in Christ, shall as cer-
tainly be damned, as if I saw him this very moment under everlasting
burnings ; because God in the Scripture has said it, Mark xvi. 16 ;
John iil 38-36 ; Rev. xxi. 8 ; Eom. ii. 4, 5 ; 1 Cor. vi. 9, 10 ; Gal. v.
19-2] ; Heb. xii. 14. And 1 know that the holy, humble, true, peni-
tent, believing, self-denying, and sin -mortifying Christian, shall be as
certainly saved, as if at this very time I saw him in actual possession of
glory ; because God in the Scripture has said it, Mat. v. 3-12 ; Rom.
viii. 1-13 ; Acts x. 43 ; John iii. 15, 16, 36 ; vi. 37-40, &c. O sirs ! no
man in his wits dares dispute against the authority of Scripture, or deny
it, as false and erroneous ; and therefore if the Scripture say a man has
grace, he ought in conscience to subscribe to it against all objections or
temptations to the contrary. For ever remember this, till a man comes
to be willing to have his spiritual and eternal estate to be determined
by Scripture, he will never enjoy any settled rest or quiet in his spirit.
When once the goodness of a man's estate is cleared up to him by the
word, he is never to regard what Satan or carnal reason objects against
him. Satan is a liar and a deceiver of near six thousand years' stand-
ing ; he is full of envy, and full of malice, and full of wiles, devices and
fetches,^ and therefore give no credit to any of his reports against the
report of the word, but stand by the testimony of the word, and the
witness of your own consciences, against all Satan's cavils, temptations,
objections and suggestions ; and then, and not till then, will you find
rest to your souls. He that would hold on cheerfully and resolutely in
a Christian course, and go merrily to his grave, and singing to heaven,
he must maintain the testimony of the word against all the gainsayings
of sense or carnal reason ; he must hear nothing, nor believe nothing
against the word, nor against the goodness and happiness of his own
estate or condition, which has been evidenced to him from the word.
Men will not be easily baffled out of their estates. If some great man
should come and lay claim to your estates, you will not presently give
them up, though your evidences are not at hand, or though they are
blotted, or though perhaps you cannot clearly make out your title, yet
you will not tamely and quietly give up your estates ; and yet how
ready are many Christians, upon every clamour of Satan against their
souls and spiritual estates, to give up all, and to conclude that they
are hypocrites, and have no true grace and spiritual life in them ! &c.
But,
The eighth maxim or consideration.
VIII. Eighthly, Consider, that a godly man may not only come to
a sure knowledge of his gracious estate, hut it is also Trior e easily attain-
^ * Tricks or expedients.' — G.
Chap. I.] A cabinet of jewels. 265
able than many, — may I not say, than most, — do apprehend or believe ;
for if a gracious man will but argue rationally from Scripture, he shall
be forced to conclude that he has grace, and that he has an interest in
Christ, and that he shall be saved, unless he be resolved beforehand
boldly to deny Scripture truths. Sirs ! look in what way the spirit of
bondage doth ordinarily work fear, terror, and horror in the hearts of
unconverted persons, in the same way the Spirit of adoption doth ordi-
narily work hope and assurance in the hearts of the saints, Rom, viii.
15 ; John xvi. 8. Now, the spirit of bondage commonly awakens secure
sinners, and fills the heart and consciences of poor sinners with fear,
horror, and amazement, by setting home upon their souls such practical
syllogisms as these :
* Every liar shall have his portion in the lake that burneth with fire
and brimstone,' Rev. xxi. 8.
But I am a liar ;
Therefore I shall have my portion in that lake that bumeth with fire
and brimstone.
Or thus :
' He that believeth not is condemned already," John iii. 1 8.
I believe not ;
Therefore I am condemned already.
Or thus :
* He that hateth his brother is a murderer, and hath not eternal life
abiding in him,' 1 John iii. 15.
I hate ray brother ;
Therefore I am a murderer, and have not eternal life abiding in me.
Or thus :
* Christ shall be revealed from heaven in flaming fire, to take ven-
geance on them that know not God, and that obey not the gospel of
his Son,' 2 Thes. i. 7, 8.
I know not God, I obey not the gospel of his Son ;
Therefore Christ shall be revealed from heaven in flaming fire, to
take vengeance on me.
Or thus :
' The wicked shall be turned into hell/ Ps. ix. 17.
I am wicked ;
Therefore I shall be turned into hell.
Now in like manner the Spirit of adoption brings the * heirs of the
promise,' Heb. vi. 17, to the assurance of hope, by setting home such
practical syllogisms as these ; —
[1.] First, Whosoever truly and heartily receives the Lord Jesus
Christ, are truly and justly reputed to be the sons of God, John i. 12.
But I have received Christ all the ways that the word there can im-
port ; I am heartily willing to receive the Lord Jesus Christ in all his
oflices, viz., as a king to rule me, a prophet to teach and instruct me,
and a priest to offer and intercede for me ; I am willing to receive him
as a sanctifier, as well as a Saviour, and to receive him as my Lord, as
well as to receive him as my Redeemer, and to receive him upon his own
terms, viz., of taking up his cross, denying myself and following of him ;
therefore I may safely, boldly, plainly and warrantably conclude that I
am a son of God, and that I have an interest in God, according to the
266 A CABINET OF JEWELS. [ChAP. I.
scripture last cited : which scripture cannot be broken, nor cannot fail,
nor cannot be unbound or loosed, as the Greek word in that John x.
35 imports, &c/
[2.] Secondly, A gracious soul may argue thus : All the great and
precious promises concerning everlasting happiness and blessedness, are
made over to faith and repentance, as the Scriptures do abundantly
evidence. Now, he that really finds faith and repentance wrought in his
soul, so that he is able to say I am a repenting and a believing sinner,
he may truly and safely conclude that he shall be saved ; for all the
promises of eternal happiness and blessedness do run out with a full
stream to faith and repentance. I readily grant that a strong hope
results from the clear evidence it hath of both these. We read in Scrip-
ture of a threefold assurance : as, first, an assurance of understanding.
Col. ii. 2 ; secondly, an assurance of faith, Heb. x. 22 ; thirdly, an as-
surance of hope, Heb. vi. 11. And it is a very choice note that acute
D. A.^ hath upon it, viz., * that these three make up one practical
syllogism, wherein knowledge forms the proportion,^ faith makes the
assumption, and hope draws the conclusion.' I do, saith the Christian,
assuredly know from the word that cannot deceive me, that the believing
and repenting sinner shall be saved ; my conscience also tells me that
I do unfeignedly believe and repent, therefore I do firmly hope that I
shall, however vile and unworthy otherwise, be saved. Now mark,
answerable to the evidence that a man hath in his own soul, that
faith and repentance is wrought in him, so will his hope and assurance
be weaker or stronger, more or less. If a man's evidence for the truth
of his faith and repentance be dark, and weak, and low, and uncertain,
his hope and assurance, that is born of these parents, as I may say, must
needs partake of its parent's weakness and infirmities, and be itself weak,
and dark, and low, and wavering, and uncertain, as they are from which
it results. Hope and assurance ebbs and flows, as the evidence of a
man's faith and repentance ebbs and flows.
Assurance cannot be ordinarily had without a serious examination of
our hearts ; for assurance is the certain knowledge of the conclusion
drawn from the premises, one out of scripture, the other by a reflect
act of the understanding or conscience, thus : He that believes and re-
pents shall certainly be saved, that is the voice of the word of God ; then
by the search of a man's own heart, he must be able to say. But I be-
lieve and repent ; and from these two doth result this assurance, that
he may safely conclude, Therefore I shall be saved. And oh that all
Christians were so wise, as seriously to ponder upon these things !
[3.] Thirdly, A godly man may argue thus : He that hath respect
unto all God's commands shall never be ashamed. Ps. cxix. 6, ' Then
shall I not be ashamed, when I have respect unto all thy command-
ments.''* He that is so honest and faithful with God, as to do his best,
shall find that God will be so gracious as to pardon his worst. And
this gospel indulgence David does more than hint at in those words,
^ '£|«£/o-/«v signifies authority. Such as receive the Lord Jesus, have authority to be
called the sons of God. Others may call God Father, and themselves sons, but they have
not that right and authority to do it as believers have, Mark xvi. 16 ; John iii. 16, 18, 36 ;
Mat. iii. 2, 8 ; Luke xxiv. 47 ; Acts v. 31, iii. 19 ; Luke xiii. 3.
2 Qu. ' Dr Ames ' ?— G. 3 q^. * proposition ' ?— Ed.
* Shame is both the temporal and eternal fruit of sin, Rom. vi. 21 ; Dan. xii. 2.
Chap. I.] a cabinet of jewels. 267
* Then shall I not be ashamed, when I have respect unto all thy com-
mandments, or, as the Hebrew hath it, * Then shall I not blush when
my eye is to all thy commandments/ The traveller, you know, hath
his eye towards the place where he is going ; and though he be yet
short of it, yet he is putting on and pressing forward all he can to
reach it ; so when the eye of a saint is to all the commands of God, and
he is still a-pressing forwards toward full obedience, such a soul shall
never be put to shame ; it shall never be put to the blush, but it shall
be able, living and dying, boldly to appear in the presence of the Lord.
Mark, the psalmist doth not say, when I obey all thy commandments,
but * when I have respect to all thy commandments ;' and that implies
an inward awe and reverential eye towards every duty God requires.
You know, to have respect unto a thing is this, when that of all others
sways most with us, as when a master commands such a business, the
servant will do it, because he respects him ; and at his command he
will go and come, though he will not at the command of any other.
But 1 have respect unto all his commandments, therefore I shall never
be ashamed.
[4.] Fourthly, A godly man may argue thus : He that loveth the
brethren is passed from death to life, and consequently is in Christ, 1
John iii 18, 19. But I love the brethren, therefore I am passed from
death to life, and so consequently am in Christ.
[5.] Fifthly, A godly man may argue thus : He that confesseth and
forsaketh his sin shall certainly find mercy. Pro v. xxviii. 13. But I
confess and forsake my sins, 1, in respect of my sincere desires ; 2,
in respect of my gracious purposes ; 3, in respect of my fixed resolu-
tions ; 4, in respect of my faithful and constant endeavours ; therefore
I shall certainly find mercy.
[6.] Sixthly, A godly man may argue thus : He that hath the testi-
mony of a good conscience, he may rejoice in that testimony, 2 Cor. i.
12 ; Isa. xxxviii. 3. But I have the testimony of a good conscience,
therefore I may rejoice in that testimony.
[7.] Seventhly, A godly man may argue thus, He over whom pre-
sumptuous sins has not dominion is upright : Ps. xix. 13, ' Keep back
thy servant from presumptuous sins ; let them not have dominion over
me ; then shall I be upright.' But presumptuous sins has not dominion
over me ; therefore I am upright. Mark, unfeigned willingness to part
with every sin, and to mortify every sin, is a sure sign of uprightness,
a sure sign of saving grace. When a man is sincerely willing to leave
every sin, and to indulge himself in none, no, not his darling sin, it is a
most certain sign of his integrity and sincerity, as you may evidently
see by comparing of these scriptures together, Ps. xvii. 1, 3, 4 ; cxix. 1,
2, 3, 6 ; Job i. 8, ii. 3 ; Ps. xviii. 23. I was upright before him. Oh !
but how do you know that ? how do you prove that ? how are you
assured of that ? Why, by this, that ' I have kept myself from mine
iniquity.' Doubtless there is as much of the power of God required,
and as much strength of grace required, and as much of the presence
and assistance of the Spirit required, to work a man off from his bosom
sins, from his darling sins, from his beloved sins, as there is required to
work him off from all other sins. A conquest here clearly speaks out
uprightness of heart.
268 A CABINET OF JEWELS. [ChAP. I.
[8.] Eighthly, A godly man may argue thus : He whose heart doth
not condemn him, 1, of giving himself over to a voluntary serving of
sin ; or, 2, of making a trade of sin ; or, 3, of allowing of himself in any
course or way of sin ; or, 4, of sinning, as wicked men sin, who sin
studiously, resolutely, affectionately, delightfully, customarily, wilfully,
or with their whole will, or with the full consent and sway of their
souls ; or, 5, of indulging, conniving or winking at any known sin ; or, 6,
of living in the daily neglect of any known positive duty against light
and conscience, or of an ordinary shifting off of any known service that
God requires of him in that place or station wherein God has set him,
may have confidence, <rago»jff/ai/, boldness, liberty of speech towards God,
1 John iii. 21. But my heart does not condemn me, 1, of giving
myself over to a voluntary serving of sin ; nor, 2, of making a trade of
sin ; nor, 3, of allowing myself in any course or way of sin ; nor, 4, of
sinning as wicked men sin, viz., studiously, resolutely, affectionately,
delightfully, customarily, wilfully ; nor, 5, of indulging, conniving, or
winking at any known sin ; nor, 6, of living in the daily neglect of any
known duty against light and conscience ; therefore I may have con-
fidence or boldness towards God ; I may use liberty of speech with God ;
I may use the liberty and freedom of a favourite of heaven ; I may
open my heart to God, as favourites do to their prince, viz., freely,
familiarly, boldly. When Austin was converted, and his heart sincere
with God, he could bless God that he could think of his former evil
ways, which were very bad, without fear. Oh to what a height of holy
boldness and familiarity with God had this man of God arrived to !
But,
[9.] Ninthly y A godly man may argue thus. To such who are ' poor
in spirit, the kingdom of heaven belongs,' Mat. v. 3. By jpoor in spiHt
is not meant poor in substance, that not being a thing praiseworthy in
itself, but the broken and humble in heart, who hath no high thoughts
or conceits of himself, but is lowly in his own eyes, as a young child.^
* Blessed are the poor in spirit ; ' that is, non hahentes inflantem
spirituTYi, who hath no lofty or puffed up spirit. The poor in spirit
are those that are lowly, being truly conscious of their own unworthi-
ness. Nulli pauperes spiritu nisi humiles; none are poor in spirit
but the humble. ' Blessed are the poor in spirit ; ' that is, blessed are
they whose spirits are brought into such an humble gracious frame, as
willingly, quietly, and contentedly to lie down in a poor low condition,
when it is the pleasure of the Lord to bring them into such a condition.^
Blessed are the poor in spirit ; that is, blessed are they who are truly
and kindly apprehensive and sensible of their spiritual wants, poverty,
and misery ;^ that see their need of God's free grace to pardon them ;
that see their need of Christ's righteousness to clothe them ; that see
their need of the Spirit of Christ to purge, change, and sanctify them ;
1 Chrysostom in he. ^ Augustine, Hilary, Tertullian.
3 There are some that are poor in estate, and others that are poor in spirit ; and there
are some that are poor-spirited in the cause of God, Christ, the gospel, and their own
souls ; and there are others that are poor in spirit. There are some that are spiritually
poor, as all are that are destitute of grace, and others that are poor in spirit ; there are
some that are evangelically poor, and others that are superstitiously poor ; as those papists
who renounce their estates, and vow a voluntary poverty. The poverty that hath blessed-
ness annexed to it is only an evangelical poverty.
Chap. I.] a cabinet of jewels. 2G9
that see their need of more heavenly wisdom to counsel them ; that see
their need of more of the power of God to support them, and of the
goodness of God to supply them, and of the mercy of God to comfort
them, and of the presence of God to refresh them, and of the patience
of God to bear with them, &c. ; that see their need of greater measures
of faith to conquer their fears, and of greater measures of wisdom to walk
holily, harmlessly, blamelessly, and exemplarily in the midst of temp-
tations, snares, and dangers ; and that see their need of greater mea-
sures of patience to bear their burdens without fretting or fainting ;
and that see their need of greater measures of zeal and courage to bear
up bravely against all sorts of opposition, both from within and from
without ; and that see their need of greater measures of love to cleave
to the Lamb, and to follow the Lamb whither ever he goes ; and that
see their need of living in a continual dependence upon God and Christ,
for fresh influences, incomes, and supplies of gi'ace, of comfort, of
strength, whereby they may be enabled to act for God, and walk with
God, and glorify God, and bring forth fruit to God, and withstand all
temptations that tend to lead the heart from God ; and that see nothing
in themselves upon which they dare venture their everlasting estates,
and therefore fly to the free, rich, sovereign, and glorious grace of God
in Christ, as to their sure and only sanctuary : Luke xviii. 13, Philip,
iii. 9, 'Blessed are the poor in spirit ;' that is, blessed are they that are
truly apprehensive and sensible of their spiritual poverty, that see
themselves fallen in the first Adam from all their primitive purity, ex-
cellency, and glory. There are five things we lost in our fall : 1, our
holy image, and became vile ; 2, our sonship, and became slaves ; 3, our
friendship, and became enemies ; 4, our communion, and became
strangers ; 5, our glory, and became miserable. And that see an utter
inability and insufficiency in themselves, and in all other creatures, to
deliver them out of their fallen estate. But I am poor in spirit, there-
fore the kingdom of heaven belongs to me.
[10.] Tenthly, A godly man may argue thus, Such as are true mourn-
ers are blessed, and shall be comforted, Mat. v. 4 ; that is, such as mourn
for sin with an exceeding great mourning ; that mourn for sin with a
funeral sorrow, as the word 'TrsvkvvTsg signifies ; that mourn for sin as a
man mourneth for the loss of his only son, Zech. xii. 10, or as Jacob
mourned for Joseph, or as David mourned for Absalom, or as the people
mourned for the loss of good Josiah, 2 Chron. xxxv. 24, 25;^ that
mourn for secret sins as well as open, for sins against grace as well as
for sins against the law ; that mourn for sin as the greatest evil in the
world, that mourn for his own sins, Ezek. vii. 16 ; as David did, Ps. li. ;
or as Ephraim did, Jer. xxxi. 18, 19 ; or as Peter did, Mat. xxvi. 75; or
as Mary Magdalene did, Luke vii. 38 ; and that mourns for the sins
of others as well as for his own, as David did, Ps. cxix. 136, 158 ; or as
Jeremiah did, Jer. xiii. 17 ; or as Lot did, 2 Peter ii. 7, 8 ; or as they
did in that Ezek. ix. 4 ; that mourns under the sense of his spiritual
wants ; that mourns under the sense of his spiritual losses, as loss of
communion with God, loss of the favour of God, loss of the presence of
' M«x«g/»/ el ^ivhuvTts, heati lugentes, blessed are they that mourn. The way to para-
dise is through the valley of tears. Some report of Mary Magdalene, that she spent
thirty years in Qalba, weeping for her sins.
270 A CABINET OF JEWELS. [ChAP. I.
God, loss of the exercise of grace, loss of the joys of the Spirit, loss of
inward peace, &c. ; or that mourn not only for their own afflictions and
miseries, but also for the afflictions and miseries of Joseph, as Nehe-
miah did, Neh. i. 2-4 ; or as Jeremiah did, Jer. ix. 1, 2 ; or as Christ
did when he wept over Jerusalem, Luke xix. 41, 42 ; or that mourns
because he cannot mourn for these things, or that mourns because he
can mourn no more, or that mourns because God has so little honour
in his heart, in his house, in his life, in the world, in the churches.
But I am a true mourner, therefore I am blessed, and shall be com-
forted.
[11.] Eleventhly, A godly man may argue thus: They which truly
* hunger and thirst after righteousness are blessed, and shall be filled,'
Mat. V. 6 ; or they that are hungering and thirsting, as the Greek runs,
being the participle of the present tense, intimating, that wherever this
is the present disposition of men's souls, they are blessed.^ He that
sees an absolute necessity of the righteousness of Christ to justify him,
and to enable him to stand boldly before the throne of God ; he that
sees his own righteousness to be but as filthy rags, Isa. Ixiv. 4 ; to be
but as dross and dung, Philip, iii. 7, 8 ; he that sees the Lord Jesus
Christ, with all his riches and righteousness, clearly and freely offered
to poor sinners in the everlasting gospel ; he that in the gospel-glass
sees Christ to be made sin for them, that knew no sin, that they may
be made the righteousness of God in him, 2 Cor. v. 21 ; he that in the
same glass sees Christ to be made wisdom, and righteousness, and sanc-
tification, and redemption, to all those that are sincerely willing to
make a venture of their immortal souls and eternal estates, upon him
and his righteousness ; and he that sees the righteousness of Christ to
be a most perfect, pure, complete, spotless, matchless, infinite righteous-
ness ; and under these apprehensions and persuasions is carried out in
earnest and unsatisfied hungerings and thirstings, to be made a partaker
of this righteousness, and to be assured of this righteousness, and to
put on this righteousness- as a royal robe, Isa. Ixi. 10, he is the blessed
soul ; and he that hungers and thirsts after the righteousness of Christ
imparted, as well as after the righteousness of Christ imputed, after the
righteousness of sanctifi cation, as well as after the righteousness of justifi-
cation, he is a blessed soul, and shall at last be filled.^ The righteousness
of sanctification, or inherent righteousness, lies in the Spirit's infusing
into the soul those holy principles, divine qualities, or supernatural
graces, that the apostle mentions in that Gal. v. 22, 23. These habits
of grace, which are severally distinguished by the names of faith, love,
hope, meekness, &c., are nothing else but the new nature or new man,
which after God is created in righteousness and true holiness, Eph.
iv. 24. He that hungers and thirsts after the righteousness of sancti-
fication, out of a deep serious sense of his own unrighteousness ; he that
1 They are not therefore blessed because they hunger and thirst, but because they shall
be filled ; blessedness will be in fulness, not in hunger ; but hunger must go before
filling, that we may not loathe the loaves. — Augustine, De verbis Domini, Serm. v.
2 Some take hungering and thirsting here literally, comparing of it with Luke vi. 21.
Others understand the words morally ; by hungering and thirsting they understand a
moral hunger and thirst, which is, when men hunger and thirst for justice and judg-
ment to be rightly executed. Ps. cxix. 5, 10, 20, 131 ; Judges xv. 18 ; 1 Chron. xi, 18
Ps. xlii. 1, 2.
Chap. I.] A cabinet of jewels. 271
hungers and thirsts after the righteousness of sanctification, as earnestly
as hungry men do for meat, or as thirsty men do for drink, or as the
innocent person that is falsely charged or accused longs to be cleared
and righted, or as Rachel did for children, or as David did after the
water of the well of Bethlehem, or as the hunted hart doth after the
water brooks; he that hungers and thirsts not after some righteousness
only, but he that hungers and thirsts after all righteousness ; he that
hungers and thirsts not only after some grace, but all grace ; not only
after some holiness, but all holiness ; he that hungers and thirsts after
righteousness, out of love to righteousness ; he that hungers and thirsts
after righteousness, from a sight and sense of the loveliness and excel-
lency that there is in righteousness, Philip, iii. 10-15 ; he that hungers
and thirsts after the highest degrees and measures of righteousness and
holiness, Ps. Ixiii. 1, 8 ; he that primarily, chiefly, hungers and thirsts
after righteousness and holiness, Jer. xv. 16 ; he that industriously
hangers and thirsts after righteousness and holiness; he that ordinarily,
habitually, constantly, hungers and thirsts after righteousness and holi-
ness : Ps. cxix. 20, * My soul breaketh for the longing that it hath unto
thy judgments at all times.' By judgments we are to understand
the statutes and commandments of God. Mark that word, 'at all
times.' Bad men have their good moods, as good men have their bad
moods. A bad man may, under gripes of conscience, a smarting rod,
the approaches of death, or the fears of hell, or when he is sermon-sick,
cry out to the Lord for grace, for righteousness, for holiness ; but he is
the only blessed man that hungers and thirsts after righteousness at
all times, and that hungers and thirsts after righteousness, according
to the other fore-mentioned short hints. He is certainly a blessed man,
heaven is for that man, and that man is for heaven, that hungers
and thirsts in a right manner after the righteousness of justification,
and after the righteousness of sanctification. But I do truly hunger
and thirst after righteousness ; therefore I am blessed, and shall be
filled, &c.
[12.] Twelfthly, A godly man may argue thus: Such as are truly and
graciously 'merciful, are blessed, and shall obtain mercy,' Mat. v. 7.
Mercy is a commiserating of another man's misery in our hearts, or a
sorrow for another man's distress, or a heart-grieving for another man's
grief, arising out of an unfeigned love unto the party afilicted.' Or
more plainly thus : mercy is a pitying of another man's misery, with a
desire and endeavour to help him to the uttermost of our ability. The
Hebrew for godly, non, chasid, signifies gracious, merciful. The more
godly any man is, the more merciful that man will be. ' Blessed are
the merciful,' that is, blessed are they that shew mercy to others, out
of a deep sense of the mercy of God to them in Christ. Blessed are
such who shew mercy out of love to mercy, out of a delight in mercy ;
blessed are such as shew mercy out of love and obedience to the God
of mercy ; blessed are such as shew mercy to men in misery, upon the
account of the image of God, the glory of God that is stamped upon
them ; blessed are such as extend their piety and mercy, not only to
men's bodies, but also to their precious and immortal souls. Soul-
mercy is the chief of mercies. The soul is the most precious jewel in
J Micah vi. 8 ; Luke vi- ZQ.— Augustine, Be Civit. Dei, ix. 13.
272 A CABINET OF JEWELS. [ChAP. I.
all the world ; it is a vessel of honour, it is a spark of glory, it is a bud
of eternity, it is the price of blood, it is beautified with the image of
God, it is adorned with the grace of God, and it is clothed with the
righteousness of God. Such are blessed as shew mercy to others, from
gracious motives and considerations, viz., it is free mercy that every day
keeps hell and my soul asunder ; it is mercy that daily pardons my
sins ; it is mercy that supplies all my inward and outward wants ; it
is mercy that preserves, and feeds, and clothes my outward man ; and
it is mercy that renews, strengthens, and prospers my inward man ; it
is mercy that has kept me many times from committing such and
such sins ; it is mercy that has kept me many a time from falling be-
fore such and such temptations ; it is mercy that has many a time pre-
served me from being swallowed up by such and such inward and outward
afflictions. Such as shew mercy out of a design to exalt and glorify
the God of mercy ; such who shew most mercy to them to whom God
shews most mercy : these are blessed, and shall obtain mercy. Now
mark, to such who are thus graciously, thus spiritually, thus divinely
merciful, do these precious promises belong : Ps. xli. 1, * Blessed is the
man that considereth the poor and needy.' Prov. xxii. 9, 'He that
hath a bountiful eye shall be blessed ; for he giveth of his bread to the
poor.' Prov. xiv. 2J, * He that despiseth his neighbour sinneth : but
he that hath mercy on the poor, happy is he.' Prov. xi. 25, * The liberal
soul shall be made fat ; and he that watereth shall be watered also him-
self.' That 2 Cor. ix. 8 is very remarkable : * And God is able to make
all grace abound towards you ; that ye, always having all-sufficiency in
all things, may abound to every good work.' Behold, how words are
here heaped up to make grace, and all grace, to abound ; and who is
it to ? Unto 'the liberal man, the merciful man : Job xxix. 1 3, ' The
blessing of him that was ready to perish came upon me : and I caused
the widow's heart to sing for joy.' Luke vi. 38, ' Give, and it shall be
given unto you, good measure, pressed down, and shaken together, and
running over, shall men give into your bosom.' Behold and wonder at
the height of these expressions that you have in this text. We account
it good measure when it is heaped up; but when it is heaped up
and pressed down, that is more ; but when it is heaped up and
pressed down, and then heaped up and running over again, this is as
much as possible can be made, this is as much as heart can wish. O
sirs ! those that are of merciful spirits, they shall have mercy heaped up,
pressed down, and running over. Certainly that man must needs be in
a happy and blessed condition, that can be in no condition wherein he
shall not have mercy, yea, mercy heaped up and running over, to sup-
ply all his necessities : Mat. xxv. 35, * Come, ye blessed of my Father,
receive the kingdom prepared for you from the beginning of the world.'
Come, ye blessed, that is their estate ; receive the kingdom, that is the
issue and reward ; and why so ? * I was hungry, and you gave me
meat ; I was thirsty, and you gave me drink,' &c. But I am truly
and graciously merciful ; therefore I am blessed, and shall obtain
mercy, &c. But,
[13.] Thirteenthly, A godly man may argue thus : They that are 'pure
in heart are blessed, and shall see God,' that is, enjoy him, and live for
ever with him, Mat. v. 8. But I am pure in heart ; therefore I am blessed.
Chap. I.] A cabinet of jewels. 273
and shall see God. By the pure in heart, here in the text, we may safely
understand the sincere and single-hearted Christian, in opposition to
the double-minded Christian, as you may easily perceive by comparing
the scriptures in the margin together.^ Mark, purity is twofold : First,
simple and absolute ; and in this sense no man is pure in this life, no
not one. Secondly, respective and in part, and that is the purity here
meant. A pure heart is a plain, simple heart, without fraud or guile,
like Nathanael, in whom there was no guile ; it is a heart that is evan-
gelically blameless and sincere. But, secondly, purity is opposed to
mixture ; purity consists in the immixedness of anything inferior. That
metal we account pure metal, which hath not any baser than itself mixed
with it. If you mix gold with silver, the silver is not made impure by
tlje mixture of gold ; but if you mix lead or tin with it, it is made impure.
Remember once for all, viz., that a pure heart is such a one a,s hath cast
off and cast out the love and allowance of every known sin, and mingles
not with it, though never so small ; such a heart as hath renounced every
known way of sin. Though there is corruption remaining in it, &c., yet
it can solemnly and seriously appeal to God, that there is no known way
of sin, but it hates, and abhors, and strives against, and will upon no
terms allow of. This heart, in the language of the gospel, is a pure heart ;
yea, it is such a heart as dares venture upon the trial of God himself.
Ps. cxxxix. 23, 24, ' Search me, O God, and know my heart ; try me, and
know my thoughts ; and see if there be any wicked way in me,' or any
way of pain, or of grief, or of provocation, as the Hebrew hath it, or any
course of sin that is grievous to God or man. A gracious heart, a pure
heart, can neither allow of any way of wickedness, nor wallow in any
way of wickedness, nor make a trade of any way of wickedness, nor give
up itself to any way of wickedness. Though sin may cleave to a pure
heart, as dross doth to silver, yet a pure heart will not mix nor mingle
with sin. 'And lead me in the way everlasting,' or in the way of eternity,
or in the way of antiquity, as the Hebrew hath it ; that is, that good
old way that leads to peace and rest, to heaven and happiness, Jer. vi. 16.
Evangelical purity of heart lies in this, that it will not admit any known
sin to mingle with the frame and purpose of the heart. A pure heart, like
a pure fountain, will still be a-working and a-casting outthe mud and filth
that is in it. Though sin may cleave to a regenerate man, as dross doth
to the silver, yet it mingles not with the regenerate part, nor the rege-
nerate part mingles not with it, no more than oil mingles with the water,
or water mingles with the oil. Now you know, though the water and
the oil touch one another, yet they do not mingle one with another;
so though grace and sin, in a regenerate man, may as it were touch one
another, yet they do not mingle one with another. Dear hearts ! look,
as we truly say, that gold is pure gold that is digged out of the mineral,
though much dross may hang about it ; and as we truly say, that such
and such an air is pure air, though at times there be many fogs and mists
within it ; and as we truly say, that such and such springs are pure
springs, though mud, and dirt, and filth may be lying at the bottom of
those springs ; and as we truly say, that face is a fair face, though it
» 1 Tim. i.5; James i. 8; 1 Peter 1-22; Prov. xx. 6; Eccles. ii 21; 1 Johni.8; Jolmiii. 2;
Luke i. 5, 6.
VOL. IIL S
274' A CABINET OF JEWELS. [ChAP. I.
hath some freckles in it ; so we may as truly say, that such and such a
heart is a pure heart, though there may be much sinful dross and filth
cleaving to it. The Jews report, that when Noah sent forth his sons to
people the world, he delivered to every one of them some relics of old
Adam. It may be fabulous for the history, but it is true in the morality ;
the relics of his sinful corruptions cleaves close to us all. Beloved ! the
best, the wisest, the holiest, and the most mortified Christians on earth,
do carry about with them a body of sin and death, Eom. vii. 22, 23 ;
they have in them a fountain of original corruption, and from this foun-
tain sin will still be arising, bubbling and a-boiling up as the scum in a
pot over the fire. But mark, as in wine, or honey, or water, though
scum and filth may arise, yet the wine, the honey, the water, will be still
a-purging and purifying itself, and a-working and casting it out; so though
sin, though corruption, though spiritual filth may, and too often doth,
arise in a gracious heart, yet there is a spring of grace, a spring of living
water in him, there is a holy cleansing and purifying disposition in a
regenerate person, that will still be a-working and casting it out. But
now mark, in men of impure hearts and lives, the scum doth not only
arise, but it seethes and boils in. Ezek. xxiv. 12, * She wearied herself
with lies, and her great scum went not forth out of her ;' notwithstanding
all the threatenings of God, and all the judgments of God upon her, yet
her scum and filthiness boiled in. Though God boiled Jerusalem in the
pot of his judgments, yet her scum and filth stuck to every side of her.
Wicked men's scum and filth doth not only arise, but it also seethes and
boils in, and mingles together with their spirits ; but so doth not the
scum and filth that rises in a gracious heart. A sheep may fall into the
mire, but a swine delights to wallow in the mire.^ But,
[14.] Fourteenthly, ^A godly man may argue thus : Such as sin hath
not a dominion over, are not under the law, but under grace. Kom. vi.
14, 'But sin hath not a dominion over me, therefore I am not under the
law, but under grace.' Sin may rebel in a saint, but it shall never reign
in a saint. Look, as those beasts, in that Dan. vii. 12, had their dominion
taken away, though their lives were spared and prolonged for a season
and a time ; so when Christ and grace enters into the soul, they take
away the dominion of sin, though they do for a time spare the life of
sin. To prevent mistakes, premise with me briefly these few things :
First, that in every regenerate man there are two men, an old man and
a new man ; or if you please, flesh and spirit, Kom. vii. Secondly, The
old man, the fleshly part, will incline the soul, and bias the soul, as well
to sins against the gospel, as to sins against the law, and to great sins
as well as small sins; witness Noah's drunkenness, Lot's incest, Asa's ^
oppression, David's murder and adultery, Solomon's idolatry, and Peter'^'
blasphemy. Thirdly, The old man, the fleshly part, is as much in tl
will as in any other part of the regenerate man ; and therefore, whe
he falls into heinous sins, he may fall into them with consent, delight
and willingness, so far as his will is unrenewed. Though a real Christian,
be changed in every part, 1 Thes. v. 23, yet it is but in part and imperfect. .
Fourthly, The old man, the fleshly part, is in a regenerate man's members, \
' John iv. 14. All resistance of sin in a Scripture phrase is called conquest ; for in the I
resistance of it, there is as much love shewed to God as in the conquest of it, though there #
Chap. I.] a cabinet of jewels. 27r>
as well as in his will, and therefore they may be exercised and employed
in and about those sins they have consented unto. Fifthly, High sinnings
do waste and wound the conscience of a regenerate man, and lay him
open to the sore rebukes of God, and call for great repentance, and fresh
and frequent applications of the blood of Christ. These things being
premised, a question may be propounded, viz. :
Quest. What does the dominion of sin import, and wherein does it
consist ? Now to this considerable question, I shall give these eight
following answers :
[1.] First, Sin is in jiominion, when it hath the absolute and sove-
reign command of the soul, when it hath an uncontradicted power,
when it hath such an authority in the soul to command it as a king
doth his subjects, or as the centurion did his servants : Mat. viii. 9,
'For I am a man under authority, having soldiers under me ; and I say
to this man. Go, and he goeth ; and to another. Come, and he cometh ;
and to my servant, Do this, and he doeth it.' Now when sin has such a
universal and easy authority and command over the whole man, body
and soul, as that it can use them in the service of sin, when and where
and how it pleaseth, then sin is in dominion. Where there is a peaceable,
uncontrolled, willing, universal subjection of the whole man unto the
commands of sin, there sin reigns, Eph. il 2, 3. But,
[2.] Secondly, Sin is in dominion, when in a course, when ordi-
narily, there is a quiet, free, willing, a,nd total yielding of subjection
to the authority, laiv, and command of sin. Mark, it is a full posses-
sion, a plenary delight, and a constant content in sin, that speaks out
the reign and dominion of sin, Rom. vi. 13-16. Dominion of sin im-
ports a complete and universal resignation of the whole will and man
to the obedience of it. That man that is wholly addicted and devoted
to the ways of sin, that man is under the reign of sin ; that man whose
whole heart is universally married to his lusts, that man is under the
dominion of his lusts. When a man does as freely, cheerfully, univer-
sally, and readily obey his lusts, as a child does his .father, or a wife her
husband, or a servant his master, or a subject his prince, then sin is in
dominion. When a man sins with greediness, when with Ahab he * sells
himself to work wickedness,' 1 Kings xxi. 25, when he commits ' wicked-
ness with both hands,' Micah vii. 3, when he gives himself up or over
' to all uncleanness and filthiness,' Eph. ii. 3, when he freely and volun-
tarily resigns and surrenders up his body and soul to the obedience of
sin, then sin reigns, then it keeps the throne. Where the dominion of
sin is erected, there it sits in the heart, as a king in his throne, and
gives forth its laws and commands to the soul and body, and those com-
mands are listened and consented to, approved and delighted in, &c.^
A subject cannot in a course more freely, willingly, universally, and
cheerfully obey the commands of his prince, than a sinner doth in
a course freely, willingly, universally, and cheerfully obey the commands
of his lusts ; and wherever this sad temper of spirit is, there is sin in
dominion. But now mark, a regenerate man's will riseth against his
' A man may be subject, as a captive, in this or that particular tyranny of sin, who is
not obedient as a servant to all the government of sin ; for that takes in the whole will,
and an adequate submission thereof to the peaceable and uncontrolled power of sin,
Kom. vii. 16, 19. 23.
276 A CABINET OF JEWELS. [ChAP. I.
sin, even then when he is worsted by sin and led captive by sin. A
tyrant is obeyed unwillingly ; the wills of his subjects rise up against
his commands, and if his power were not superior to their wills, they
would never obey him. Sin is no king, but a tyrant in the souls of the
saints, and therefore their wills, so far as they are renewed, cannot but
rise against it.^ O sirs ! remember this for ever, that the molesting,
vexing, and tempting power of sin, does not speak out its dominion ;
for sin may mol-est, and vex, and tempt as an enemy, where it doth not
rule and reign as a king ; as you see this day in many nations of the
earth, there are many enemies that do molest, v^x, and tempt the sub-
jects of those nations, who yet are far enough off from having any rule
or dominion over them ; but then sin is in dominion, when it commands
in the heart as a king in his throne, or as a lord in his house, or as a
general in his army, freely, boldly, universally, cheerfully ; and when
the soul doth as freely, boldly, universally, and cheerfully subject itself
to sin's commands. Where men commonly yield up their wills and
affections to the commands of sin, there sin reigns ; and this is the case
of every unregenerate man ; but where the will does commonly make a
stout opposition to sin, there it reigns not ; now this is the case of every
regenerate man. That prince cannot truly be said to reign in that king-
dom, where commonly he meets with stout opposition ; so it is here. A
sincere Christian makes it the great business and work of his life, above
all other things in this world, to make all the opposition he can against
his lusts, and is thoroughly resolved to die fighting against his sins, as
Pietro Oandiano, one of the Dukes of Venice, died fighting against the
Nauritines, with the weapons in his hand. As Csesar said in a battle
he fought against one of Pompey's sons, ' At other times I fought for
honour, but now I fight for my life ;' so a sincere Christian fights against
his sins, as for his life. Castellio's opinion was vain, viz., that men
were of three sorts, some unregenerate, some regenerating, and others
regenerated, and that these last have no combat betwixt flesh and spirit,
which is quite cross to Scripture, Rom. vii. 14-24, Gal. v. 17, &c., and
contrary to the experience of all saints, in all the ages of the world,^ &c.
But,
[3.] Thirdly, When a man is visually peremptory in his sinnings,
in the face of all reprehensions and arguments thai tend to dissuade
him from sin, then sin is in dominion, Prov. xxix. 1 ; Jer. v. 3, 4 ;
and xliv. 15-17. When the constant bent of the heart is inflamed to-
wards sin, and when the desires of the soul are insatiably carried after
sin, and when the resolutions of the soul are strongly and habitually set
upon sin, then' sin is in the throne, and then it reigns as a king. When
God hedges up the sinner's way with thorns, yet the sinner will break
through all to his sin, Hosea ii. 6, 7 ; when life and death, heaven and
liell, glory and misery, are set before the sinner, yet the sinner will be
peremptory in his sinnings, though he lose his life, his soul, and all the
' The apostle, as Chrysostom and Tlieodoret observes, on Kom. vi. 12, dofh not say,
Let not sin tyrannize, for that is sin's own work, and not ours ; but he says, Let it not
reign in you ; for when a king reigns, the subjects do, as it were, actively obey and em-
brace his command, whereas they are rather patients than agents in a tyranny.
2 It is a harder thing to fight with a man's lusts, than to fight with the .cross. — Augus-
tine [Confessions. — G.].
Chap. I.] a cabinet of jewels. 277
glory of another world, then sin reigns, Deut. xxx. 15-19, and xi. 26-29.
But,
[4.] Fourthly, When men ordinarily, habitually, commonly are very
careful, studious, and laborious to make jprovision for sin, then sin
reigns: Rom. xiii. 14, 'Make no provision for the flesh, to fulfil the
lusts thereof ;' or, as the Greek has it, ' Make no projects for the flesh,'
or ' cater not for the flesh.' When a man's head and heart is full of
projects how to gratify this lust, and how to satisfy that lust, and how
to fulfil the other lust, then sin reigns, then it is in its throne: James iv.
3, ' Ye ask and receive not, because ye ask amiss, that ye may consume
it upon your lusts.'^ Both the law of God and nature requires me to
make provision of raiment, food, and physic for my body, and for theirs
that are under my charge; but it may cost me my life, my estate, yea, my
very soul, to make provision for my lusts. Such as ask amiss shall be
sure to ask and miss. He that would make God a bawd to his lusts,
may ask long enough before God will answer. Of all affronts there is
none to this of making God a servant to our lusts ; and where this frame
of spirit is, there sin is in dominion, Hosea ii. 8. He that abuses mer-
cies to serve his lusts, fights against God with his own weapons, as
David did against Goliath, and as Benhadad did against Ahab, with that
very life that he had newly given him ; such a soul, like the waters of
Jordan, will at last certainly drop into the dead lake. But,
[p.] Fifthly, When sin is commonly, habitually sweet, and the soul
takes a daily pleasure and delight in it, then it reigns ; as you may
see by comparing the scriptures in the margin together.^ When a man
daily takes as joyful contentation and satisfaction in his lusts, and in
walking after the ways of his own heart, as he does in his highest out-
ward enjoyments, or in his nearest and dearest relations, then certainly
sin is in dominion. Such men as can go constantly on in a way of
wickedness, merely to delight and content the flesh, such men are cer-
tainly under the power and reign of sin. Many of the heathens, who
knew what rational delights were, scorned sensual delights as inferior
to them. These will one day rise in judgment against many of the
professors in our days. I know there is no real pleasure or delight
in sin. If intemperance could afford more pleasure than temperance,
then Heliogabalus should have been more happy than Adam in para-
dise ; yea, if there were the least real delight in sin, there could be
no perfect hell, where men shall most perfectly sin, and most per-
fectly be tormented with their sins. * Hark, scholar,' said the harlot to
Apuleius, 'it is but a bitter sweet that you are so fond of.'^ When an
asp stings a man, it doth at first tickle him, and make him laugh till
the poison by little and little gets to his heart, and then it pains him
more than before it delighted him. It is so with sin, it may tickle the
soul at first, but it will pain it at last with a witness. I have read of a
gallant addicted to uncleauness, who at last meeting with a beautiful
dame, and having enjoyed his fleshly desires of her, he found her in the
morning to be the dead body of one that he had formerly been naught
^ David, in an hour of temptation, once made provision for his lusts, 2 Sam. xi. 14, 15;
but this was not his course, his trade, &c.
2 Job XX. 12, 13; Prov. ii. 14; Amos vi. 13; Zeph. iii. 11; 2 Thes. ii. 12.
3 Plutarch.
278 A CABINET OF JEWELS. [ChAP. I.
with, which had been acted by the devil all night, and left dead again
in the morning ; so that the gallant's pleasure ended in no small terror.
And thus it is doubtless with all sinful pleasures. What sin is there so
sweet or profitable that is worth burning in hell for, or worth shutting
out of heaven for ? &c. But,
[6.] Sixthly, When men commonly take part with sin, when they
take up arms in the defence of sin, and in defiance of the comimands
of God, the Tnotions of the Spirit, and the checks of conscience, then sin
is in dominion. He that readily, resolvedly, and habitually fights sin's
battles is sin's servant, and without all peradventure under the reign
and dominion of sin. Look, as we groundedly conclude, that such men
are under the reign and dominion of that king, that they readily,
resolvedly, and habitually take up arms to fight for; so when the
inward faculties of the soul, and the outward members of the body, do
readily resolve, and habitually take up arms to fight for sin, then and
there sin is in dominion, as you may plainly see by consulting the scrip-
tures in the margin ;^ but where the soul readily, resolvedly, and habi-
tually strives against it, conflicts with it, and makes war against it, there
it is not in dominion, there it reigns not, as you may see by comparing
the scriptures in the margin together.^ That man that can truly appeal
to God, and say, Lord ! thou that knowest all hearts and things, thou
knowest that there is nothing under the whole heavens that I am so
desirous and ambitious of as this, that my sins may be subdued, that
my strongest lusts may be mortified, and that those very corruptions
that my nature, constitution, and complexion is most inclined to, may
be brought to an under ; — that man that can appeal to God, and say,
Lord ! whatever becomes of me, I will never be reconciled to any
known sin ; yea, Lord, though I should perish for ever, yet I am resolved
to fight against my sins for ever ; let God do what he will against me,
1 will do all I can against my sins, and to honour my God ; — that man
is not under the reign and dominion of sin. But,
[7] Seventhly, When sin coonmonly rises by opposition, then it
reigns. Look, as grace, when it is in the throne, it rises by opposition:
2 Sam. vi. 22, * I will yet be more vile ;' Mark x. 47, 48, ' And many
charged him that he should hold his peace : but he cried the more a
great deal. Thou Son of David, have mercy on me' f so when sin is in
the throne, it rises higher and higher by opposition. As the more
water you cast upon lime, the more fiercely it burns ; so when sin is in
its reign and dominion, it flames out the more by opposition. Witness
the Jews' malice and envy against Christ, which, when it received but
a little easy, gentle check by Pilate, they cried out so much the more,
' Crucify him, crucify him,' Mark xv. 12-14, A man that is under the
reign and dominion of sin, is like the rainbow ; the rainbow is never
on that side of the world that the sun is, but wheresoever it appears, it
is in opposition against the sun : if the sun be in the east, the rainbow
is in the west, &c. Where sin has the throne, it will still rise higher
and higher by opposition. Reprove a swearer for swearing, and he
will swear so much the more ; yea, many times he will swear that he
did not swear, when indeed he did ; and so it holds in all other vices
1 Rom. vi. 19, 20; Eph. ii. 2, 3; Titus iii. 3.
2 Rom. vii. 23, 24; Gal. v. 17 Rom. viii. la. ^ ^^ts iv. 6-34, v. 40-42.
Chap. I.] a cabinet of jewels. 279
that the sinner is given up to. It is said of Catih'ne, that he was a
compound and bundle of warring lusts and vices ; the same may be said
of all others, where sin is in dominion. But,
[8.] Eighthly, and lastly, If the Lord Jesus Christ hath not
dominion over you, then sin has certainly dominion over you, Eom.
vi. 17, 18. Christ hath no dominion over that soul that sin hath
dominion over, and sin hath no dominion over that soul that Christ
hath dominion over. Christ and sin cannot have dominion over the
same soul at one and the same time; Christ's dominion is destructive,
and inconsistent with sin s dominion, &;c.
Quest. But how shall I know ivhether the Lord Jesus Christ hath
dominion over my soul or no ? How shall I know tvhether the Lord
Jesus Christ be my Lord or no ? For if I can but groundedly con-
clude that Christ is my Lord, then I may very boldly, safely, and
undoubtedly conclude, that sin is not my Lord ; but if Christ be not
my Lord, 1 may more than fear that sin is certainly my Lord.
Ans. Sol. Canst thou truly say, in the presence of the great and
glorious God, that is the trier and searcher of all hearts, that thou
hast given up thy heaH aii,d life to the rule, authority, and govern-
ment of Jesus Christ ; and that thou hast chosen him to be thy
sovereign Lord and King, and art truly willing to submit to his
dominion, as the only precious and righteous, holy and heavenly,
sweet and pleasant, 'profitable and comfortable, safe and best dominion
in all the world; and to resign up thy heart, thy will, thy affections,
thy life, thy all, really to Christ, wholly to Christ, and only to Christ?^
Canst thou truly say, O dear Lord Jesus ! other lords, viz., the world,
the flesh, and the devil, have had dominion too long over me ; but now
these lords I utterly renounce, I for ever renounce, and do give up my-
self to thee, as my only Lord, beseeching thee to rule and reign over
me for ever and ever, Isa. xxvi. 13 ; O Lord, though sin rages, and
Satan roars, and the world sometimes frowns, and sometimes fawns,
yet I am resolved to own thee as my only Lord, and to serve thee as
my only Lord, Joshua xxiv. 5 ; my greatest fear is of offending thee,
and my chiefest care shall be to please thee, and my only joy shall be
to be a praise, a name, and an honour to thee. O Lord, I can appeal
to thee in the sincerity of my heart, that though I have many invincible
weaknesses and infirmities that hang upon me, and though I am often
worsted by my sins and overcome in an hour of temptation, yet thou
that knowest all thoughts and hearts, thou dost know that I have given
up my heart to the obedience of Jesus Christ, and do daily give it up
to his rule and government ; and it is the earnest desire of my soul,
above all things in this world, that Jesus Christ "may still set up his
laws in my heart, and exercise his dominion over me. Now, doubtless
there is not the weakest Christian in the world, but can venture him-
self upon such an appeal to God as this is ; and without all peradventure,
where such a frame and temper of spirit is, there the dominion of Jesus
Christ is set up ; and where the dominion of Christ is set up, there sin
has no dominion ; but where the dominion of Christ is not set up,
there sin is in full dominion. Christ's dominion cannot consist with
sin's dominion, nor sin's dominion cannot consist with Christ's domi-
' Ps. cxxxix. 23, 24, xxvi. 2; Jer. xi. 20, xvii. 10; Prov. xvii. 3; 1 Thes. ii. 4.
280 A CABINET OF JEWELS. [ChAP. I.
nion, Mat. vi. 24. Now by these eight things, if men are not resolved
beforehand to put a cheat upon their own souls, they may know
whether their sins have dominion over them or no, and so accordingly
conclude for or against themselves. But,
[15.] Fifteenthly, and lastly, A godly man may argue thus : There
is no condemnation to them who walk not after the flesh, but after the
Spirit, Rom. viii. 1 ; but I walk not after the flesh, but after the Spirit ;
therefore there is no condemnation to me.^ Walking after the flesh
notes a course of sin, and walking after the Spirit notes a course of
godUness. Now, to such as keep off from a course of sin, and that
keep on in a course of godliness, there is no condemnation, there is not
one condemnation ; for God the Father won't condemn such a person,
nor Jesus Christ won't condemn such a person, nor the Holy Spirit
won't condemn such a person, nor the word of grace won't condemn
such a person, nor no commandment or threatenings will condemn
such a person, no, nor such a man's own heart nor conscience, if it be
rightly informed, won't condemn him ; and therefore well may the
Holy Ghost say to such a one, There is no condemnation to such a
one ; there is not one condemnation, &c.
Now thus you see, * by comparing spiritual things with spiritual
things,' and by a rational arguing from Scripture, a man may attain
unto a comfortable certainty of his gracious state, and safely and
groundedly conclude his interest in Christ. Now this assurance of
God's favour, ' by the witnessing of our own spirits,' which assurance
is deduced by way of argument syllogistically, is more easily attained
than many — may I not say than most? — Christians imagine ; for let
a gracious man but clear himself of heart-condemning sins, and
rationally argue as before has been hinted, and he will speedily reach
to some comfortable, supporting, soul -satisfying and soul-quieting
assurance, there being an infallible connection between the fore-men-
tioned graces and future glory, 1 John iii. 20, 21. These fifteen argu-
ments may well be looked upon as fifteen sure and infallible evidences
of the goodness and happiness of a Christian's estate.
Oh that you would often, every day, think on this, viz. that the un-
doubted verity of God's promises proveth an inseparable connection
between true faith and eternal glory : John iii. 14-16, ' And as Moses
lifted up the serpent in the wilderness, even so must the Son of man
be lifted up ; that whosoever believeth in him should not perish, but
have eternal life. God so loved the world, that he gave his only
begotten Son, that whosoever believeth on him should not perish, but
have everlasting life.' John v. 24, ' Verily, verily' — these serious
asseverations or protestations amount almost to an oath — ' I say unto
you, He that heareth my words, and believeth on him that sent me,
hath everlasting life, and shall not come into condemnation ; but is
passed from death to life.' John iii. 36, ' He that believeth on the Son
hath everlasting life.' He hath it in the promise, he hath it in the
first-fruits, Kom. viii. 23 ; he hath it in the earnest, Eph. i. 13, 14 ;
and he hath it in Christ his head, Eph. ii. 6. Mark xvi. 16, 'He that
believeth, and is baptized, shall be saved ; he that believeth not shall
be damned.' 1 Peter ii. 6, ' Behold, I lay in Sion a chief corner-stone,
' Walking, in Scripture, signifies to hold on a course of life, Gen. v. 22, and xvii. 1.
Chap. I.] a cabinet of jewels. 281
elect, precious : and he that believeth on hira shall not be confounded.'
John vi. 40, ' And this is the will of him that sent me, that every one
which seeth tlie Son, and believeth on him, may have everlastmg life :
and f will raise him up at the last day.' Ver. 47, * Verily, verily, I
say unto you, He that believeth on me hath everlasting life.' John xi.
25, ' Jesus said unto her, I am the resurrection and the life : he that
believeth in me, though he were dead, yet shall he live." Ver. 26,
' And whosoever liveth, and believeth in me, shall never die.' John
XX. 31, ' But these are written, that ye may believe that Jesus is the
Christ, the Son of God ; and that believing ye might have life through
his name.' Look, as certainly as the unbeliever shall be cast into outer
darkness, so certainly shall the believer be partaker of the glorious in-
heritance of the saints in light ; for certainly the promises are as true
as the threatenings : Acts xvi. 30, 31, ' Believe on the Lord Jesus
Christ, and thou shalt be saved.' The apostle speaks not doubtingly,
Perhaps thou shalt be saved ; nor they do not say, Believe on the Lord
Jesus Christ, and it may be thou mayest go to heaven ; but they speak
boldly, confidently, peremptorily, ' Believe on the Lord Jesus Christ, and
thou shalt be saved.' Joshua xxiii. 14, xxi. 45. O my soul ! what
greater certainty and security can any man have than the infallible
promise of that God that is truth itself, who will not, who cannot, deny
his word ? But the same love and free grace that moved him to infuse
grace into his children's souls, will move him also to keep the word
that is gone out of his mouth, and to make good whatever he hath
promised. Thus you evidently see that the promises prove an in-
separable connection between grace and glory, between faith and ever-
lasting life ; so that, let me but prove that I have a saving faith, and
the scriptures last cited prove infallibly that I shall be saved.
Oh labour as for life, daily to give a firm and fixed assent to the truth
of those blessed promises last cited, and hold it as an indisputable and
inviolable principle, that whosoever believeth on the Lord Jesus Christ,
or whosoever hath received Christ as his Lord and Saviour, shall be
certainly saved. ^ This is the person that hath the word, the promise,
the covenant, the oath of that God that cannot possibly lie, or die, for
the pardon of his sin, and for the salvation of his soul. Now, O my
soul, what security couldst thou ask more of a deceitful man, than that
which the great Jehovah, the faithful God, of his own accord, hath given
to thee, viz., his word and his oath 1 Now not to believe God upon his
promise and oath, is to make him a liar^ yea, the worst of liars ; yea, it is
to do worse than the devils, for they * believe and tremble.' Though
the word of the Lord deserves the greatest credit that any mortals can
give unto it, he being truth itself that hath said it, though it hath no oath
nor no asseverations to be its surety, yet God, in his infinite condescending
love to poor sinners, that he may sink the truth of what he saith deeper
into the hearts and minds of his people, and leave the fairer and fuller
print in our assents to the same, he sets on the word of promise with
the weight of asseverations and oaths ; yea, and to all these he hath
annexed his broad seal, the Lord's supper, and the privy seal of his
Spirit. Oh unreasonable unbelief ! shall not the oath of God silence all
1 1 Tim. i. 15 ; 1 John i. Q ; Heb. vi. 17, 18 ; Ezek. xxxii. 11, xviii. 32 ; 1 John v.
10-14 ; James ii. 19.
282 A CABINET OF JEWELS. [ChAP. I.
disputes ? A man would never desire of any honest man, so much as
God hath condescended to, for the confirmation of our faith. Witness
his promises, his covenant, his oath, and his seals ; and therefore let us
give glory to him by believing, and quietly rest upon his faithfulness.
O sirs ! that soul that dares not take his sanctification as an evidence,
yea, as a choice and sure evidence of his interest in Christ, and of the
Lord's precious love to him, according to the promises of his favour and
grace, several of which hath been but now under consideration, that
soul ought to acknowledge it as his sin, yea, as his great sin, for which
he deserves to be smartly rebuked, as making God a loud liar. O my
friends ! it is a spiritual peevishness and sinful crossness that keeps
many good men and women long in a sad, dark, doubting, perplexed,
and disconsolate condition ; and certainly it is no small sin to set light
by any work of the blesssd Spirit, and the joy, comfort, and peace that
we might have by it. Ah, how many are there that fear the Lord, who
quench, grieve, vex, and provoke the Holy Spirit, by denying his work,
and by quarrelling against themselves, and the blessed work of the
Spirit in them ! Certainly it is the duty of every Christian to hear as
well what can be said for him, as what can be said against him. Many
poor, weak, and yet sincere Christians, are often apt to be too sour, rigid
and bitter against their own souls ; they love to practise a merciless
severity against themselves ; they do not indifferently, impartially con-
sider how the case stands between God and their own souls.^ It is in
this case, as Solomon speaks in another : ' There is that maketh him-
self rich, and yet hath nothing ; and there is that maketh himself
poor, and yet hath great riches,' Prov. xiii. 7. That is, there be those
in the world that pretend they are rich, and make a show before men
as if they were men of great estates, whereas indeed they are exceeding
poor and needy .^
There are not a few that stretch their wing beyond their nest ; that
bear a port beyond their estates ; that trick up themselves with other
men's plumes, laying it on above measure in clothes, in high entertain-
ments, in stately buildings, in great attendance, &c., when not worth
one groat in all the world, but either they die in prison, or lay the key
under the door,^ or compound for twelve pence in the pound, &c. And
there are others again that are exceeding rich and wealthy, and yet
feign themselves and look upon themselves to be very poor and needy.
To apply this spiritually, it is the damning sin of the self-flattering
hypocrite, to make himself rich, to make himself significant, to make
his condition better than it is. Rev. iii. 17 ; and it is the vanity, the folly
of some sincere Christians to make their condition worse than indeed it is,
to make themselves more miserable and unhappy than indeed they are.
Ah, Christians ! it is sad with you, it is night with you, when you read
over the evidences of God's love to your souls, as a man does a book
which he intends to confute. Is it not sad when Christians sliall study
hard to find evasions to wheel off all those comforts, refreshings, cheer-
iags, and supports, that are tendered to them, that are due to them, and
^ Ps. Ixxii. 2, Ixxxviii ; Job. xv. 11, xvi. 8, 9.
'^ Ever since man ceased to be what be should be, he striveth to seem to be what he is
not. It is not the outward show that shews what things are.
3 * Take flight.'— G.
Chap. I.] A cabinet of jewels. 283
that they may upon gospel grounds justly claim as their portion, as
their inheritance ? And oh that all such Christians would seriously
and frequently lay to heart these eight things.
[1.] First, Tliat they highly dishonour the blessed God, and the work
of his grace, hy denying that which he hath done for them and
wrought in them.
[2.] Secondly, They are spiritual murderers, they are self-murderers,
they are soul-murderers ; for by this means they stab and wound their
own precious souls and consciences through and through with many a
deadly dart. Now is there any murder like to spiritual murder, to self-
murder, to soul-murder ? Surely no. But,
[3.] Thirdly, They are thieves; for hy this means they rob their own
precious souls of that joy, peace, comfort, rest, content, assurance, and
satisfaction which otherwise they might enjoy. Now there is no theft
to spiritual theft ; and of all spiritual theft, there is none to that which
reaches the precious and immortal soul. Mark all prevalent disputes
about our personal integrity, they do hold off the application and tastes
of comfort, though they do not disannul the title and right. Even the
good man will walk uncomfortably so long as he concludes and strongly
fears that his estate is sinful ; for sensible comfort riseth or falleth,
Cometh on or goeth off, acccording to the strength of our judgment and
present apprehensions. Observe, it is not what indeed our estate is, but
what we judge of it, which breeds in us sensible comfort or discomfort.
A false heart may even break with a timpany^ of foolish joy upon an
erring persuasion of his estate, and so may a sound sincere heart be very
heavy and disconsolate upon an unsound misconstruction and judging
of its true condition. But,
[4.] Fourthly, They bear false witness against Christ, his Spirit,
their own souls, and the work of grace that is wrought in them. Oh
how many dark, doubting, drooping Christians are there, who, if you
would give them ten thousand worlds, yet would never be brought to
bear false witness against their poorest neighbour, brother, or friend,
and that out of conscience, because of that command, ' Thou shalt not
bear false witness,' &c., who yet make no conscience, no bones of it, fre-
quently to bear witness against the Lord Jesus Christ, and his gracious
works upon their own hearts ! But,
[5.] Fifthly, They join with Satan and his work and his sugges-
tions, and with that strong party he has in them, against the Lord
Jesus Christ and his work, and his weak party in them. Sin is
Satan's work, and grace is Christ's work. Now, how sad is it to see a
Christian fall in with Satan's work in him, against the work of Christ
that is in him.^ Satan has a strong party in their souls, and Christ has
but a weak party. Now, how unjust is it for them to help the strong
against the weak, when they should upon many accounts be a-helping
the weak against the strong, a-helping the Lord against the mighty, a-
helping weak grace against strong and mighty corruptions. Ah, how
skilful and careful are many weak Christians to make head against the
work of Christ in their own souls, and to plead hard for Satan and his
' ' Swelling,' = up-rising. — Gr.
2 See Mr Dod on the Commandments, pp. 310, 311 ; and pp. 321-324. [1606 and 1622,
4to, partly by Cleaver. — G.]
284 A CABINET OF JEWELS. [ChAP. I.
works in them, as if they had received a fee from him to plead against
Christ and their own souls. O Christians ! that you would be wise at
last, and let Baal plead for Baal, let Satan plead for himself, but do you
plead for Christ and that seed of God that is in you. Well, remember
this, that as fire is often hid under the embers, so grace is often hid
under many foul distempers ; and as a little fire is fire, though it be
even smothered under the embers, so a little grace is grace, though it
be even smothered under much corruption, 1 John iii. 9.
Now, by these short hints you may easily perceive how many royal
commands these poor Christians transgress who deny and belie the
blessed wo^k of the Lord in them. But,
[6.] Sixthly, They rob the Spirit of all the honour and glory that is
due unto him for that blessed work of grace and holiness that he has
formed wp in their hearts. Oh what a grief and dishonour must it be
to the Holy Spirit, that when he hath put forth a power in men's hearts
equivalent to that by which the world was created, and by which Christ
was raised from the dead, we find it overlooked, and not at all acknow-
ledged, Rom. viii. 11. Spiritus Sanctus est res delicata, the Holy
Spirit is a very tender thing. But do these poor doubting souls carry
it tenderly to him I Surely no. Dear Christians, the standing law of
heaven is, 'Quench not the Spirit,' 1 Thes. v. J 9. Now, if the word
Spirit is not here taken essentially for the three persons in Trinity, nor
yet metonymically for the fruits of the Spirit, but hypostatically for the
third person in Trinity, as some conceive, then you must remember that
you may grieve and quench the Spirit (1.) not only by your enormities,
Isa. Ixiii. 10; (2.) not only by refusing the cordials and comforts that
he brings to your doors, yea, that he puts to your mouths, Ps. Ixxvii. 2 ;
(3.) not only slighting and despising his gracious actings in others, Acts
ii. 13 ; (4.) nor only by fathering those sins and vanities upon him that
are only the brats and fruits of Satan and your own hearts ; but also,
(5.) in the fifth place, by misjudging and miscalling the precious grace
that he has wrought in your souls, as by judging and calling your faith
fancy, your sincerity hypocrisy, your wisdom folly, your light darkness,
your zeal wild-fire, &c.^ Now, O sirs ! will you make conscience, yea,
much conscience, of quenching the Spirit in the four first respects, and
will you make no conscience of quenching the Spirit in this fifth and
last respect ? Oh, how can this be ? Oh, why should this be ? But,
[7.] Seventhly, They keep grace at a very great under; for how can
grace spring, and thrive, and flourish, and increase in the soul, when
the soul is full of daily fears and doubts that the root of the matter is
not in it, Job xix. 28 ; or that the root i^ still unsound; or that the
work that is passed upon it is not a tuork in power, 1 Thes. i. 5 ; or
that it is not a special and peculiar work, but soTYie common work of
the Spirit, which a man may have and go to hell ? But,
[8.] Eighthly, and lastly. They very much discourage, dishearten, and
disanimate many poor, vjeak Christians, who observing of them, of
whom they have had very high and honourable thoughts for the grace
of God that they have judged to be in them, to be still a-questioning of
their integrity, and still a-doubting of the graciousness and goodness of
^ Mark, you cannot despise the gifts or graces of any that are sincere, but by interpreta-
tion you judge the Spirit, and despise the Spirit, as it is said of the poor in Prov. xvii. 6.
Chap. I.] a cabinet of jewels. 285
their conditions, do begin to question their own estates and conditions ;
yea, and many times peremptorily to conclude that surely they have no
grace, they have no interest in Christ, and that all this while they have
but put a cheat upon their own souls.
Now, oh that all poor, weak, dark, doubting Christians would never
leave praying over these eight things, and pondering upon these eight
things, till they are perfectly cured of that spiritual malady that they
have been long labouring under, and which has been very prejudicial to
the peace and €omfort of their own souls.
Dear hearts, a gracious soul may safely, boldly, constantly, and
groundedly say that which the word of the Lord saith. Now, the word
of the Lord saith, that 'the poor in spirit are blessed, and that they that
mourn are blessed, and that they that hunger and thirst after righteous-
ness are blessed, and that they that are pure in heart are blessed,' Mat.
V. 3, 4, 6, 8, and therefore he is blessed. And assuredly he that cannot
embrace and seal to these as true and blessed evidences of a safe and
happy condition, is greatly to lament and mourn over his unbelief, and
earnestly to seek the Lord to persuade his heart and to satisfy and over-
power his soul in this thing, as the poor man in the Gospel did : Mark
ix. 24, ' And straightway the father of the child cried out with tears,
Lord, I believe ; help my unbelief.'
sirs ! the condition of the promises last cited being fulfilled, the
promises themselves must certainly and infallibly be fulfilled, else the
great and blessed God should lie, be unrighteous, unfaithful, and deny
himself ;i which is as impossible as for God to die, or to send another
Saviour, or to give his glory to graven images. Assuredly the too hard,
the too harsh, the too severe, the too jealous thoughts and conjectures,
and the too humble, if I may so speak, censures and surmises that many
weak, doubting Christians have of themselves, or of the goodness or
graciousness of their estates, by reason of the weakness of their graces,
or depth of melancholy, or the present prevalency of some unmortified
lusts, or the subtilty of Satan, shall never make void the faithfulness of
God, or the promises of God, which in Christ Jesus are all yea and amen,
2 Cor. i. 20. Doubtless God will never shut any poor, weak, doubting
Christian out of heaven, because through bashfulness, or an excess of
modesty, or the present darkness that is upon his understanding, or
through the ungroundedness of some strong fears of an eternal mis-
carriage, he cannot entertain such good thoughts, such honest thoughts,
such gracious thoughts of himself, or of the goodness or happiness of his
condition, as he should entertain, and as he would entertain, if once he
could but be too hard for the world, the flesh, and the devil.
Oh that you would remember this for ever, viz., that the Lord never
makes any promises to support, comfort, cheer, and encourage his people
against their sadness, darkness, doubts, and droopings, but they shall
support, comfort, cheer, and encourage his poor people in that condition ;
for otherwise the Lord should provide means for an end, out of his
infinite wisdom, love, and tender care and compassion towards his people,
and yet they should never attain that end. But thus to imagine is no
small folly ; yea, it is little less than blasphemy. Well, sirs ! this is to
be for ever remembered, viz., that whatsoever gift or grace of God in
' Josliua xxi. 45, xxiii. 14, 15 ; 1 John v. 10-12.
286 A CABINET OF JEWELS. [ChAP. T.
man brinpfs liim within tl)c compa.ss of God's promises of otxinial favours
an(J mcrciuH, that ^ii\ that graco, must needs bo an infallil)le sign or
ovidenco of salvation. But such arc the gifts and graces specified in
the fifteen particuhirs but now cited, and therefore that soul tliat really
finds th()S(! gifts and graces in himself, or any of them, shall certainly be
saved, liut,
The nhith maxvm, or consideration.
IX. Ninthly, Consider this, That in divers men there are divers de-
grees of asuwratice, and in one and the same gracious soul there are
differeMt degrees of assurance oi d/lvers tknes, but there is in no man
ai any time in this life perfection of degrees ; for our understanding
and knowledge in this life is im'perfect both, as to the faculty arid its
acts. 1 Cor. xiii. 12, ' For now wo see through a glass darkly (Gr., in
a riddle), but then face to face. Now I know in part, but then shall I
know even' as also I am known.' A clear, distinct, immediate, full,
and perj'ect knowledge of God is desirable on earth, but we shall never
attain to it till wo come to heaven. This well is deep, and for the most
part we want a bucket to draw withal. The best of men can bettor toll
what God is not than what he is; the most acute and judicious in divine
knowledge have and must acknowhnlge their ignorance. Witness tlwit
great apostle Paul, who learned his divinity among the angels, and had
the Holy Ghost for his immediate tutor, yet he confesses that he knew
but in pjirt. Certainly there is no man under heaven that hath such a
perfect, complete, and full assurance of his salvation, in an ordinary way,
as that one degree cannot bo added to the former. Neither is there
any repugnancy in asserting an infallible assurance and denying a per-
fect assurance; for I infallibly know that there is a God, and that this
God is holy, just, and true, and yet I have no perfect knowledge of a
deity, nor of the holiness, justice, and truth of God, for in this life the
most knowing man knows but in part. Dear friends ! in the church of
Christ there are believers of several growths : there are fathers, young
men, children, and babes, 1 John i. 13, 14 ; 1 Peter ii. 2. And as in
most families there are commonly more children and babes than grown
men, so in the church of Christ there are conmionly more weak, stag-
gering, doubting Christians than there are strong ones, grown up to a
Full assurance. Some think that as soon as they be assured, they must
needs be void of all fears, and filled with all joy in believing, but this is
a real mistake ; for glorious and ravishing joy is a separable accident
from assurance ; nor yet doth assurance exclude all d()ul)ts and fears,
but only such doubts and fears as ariseth from infidelity and reigning
hypocrisy. But,
The tenth maxim or consideration,
X. Tenthly, Consider, We have no ground froTYi Scripture to expect
that Ood, should, either by a voice from heaven, or by sending an
angel froiri about his throne, or by any glorious apparitio7is or strong
impressions, or by any extraordinary way of revelations, assure ua
that we do believe, or that our grace is true, or that our interest in
God and Christ is certain, or that our pardon is sealed in heaven, or
* As 18 not a note of equality, but likonoss ; so that tho sense may be tin's : Look, as
God knowotli mo after a iiiannor agro(!ablo to liis infinite exeollcnoy, so sliall 1 know God
uccordiug to my capacity, not obscurely, but perfectly, as it were face to face.
Chap. L] a caiunet of jewels. 287
thxit we are in a jyMifwd date, and thai we sltall he at lad uridouht-
edly fiaved. Oh no ! But wo are to ii.so all thoHO blossod liclpH and
means tliat arc appointed by Cod, and common to all believers, for the
obtaining of a particular assurance that we are believers, and that our
state is good, and tliat we have a special propriety in Christ and in all
the fun(Ja,rn(!ntal good that comes by him. Mark, he that will receive
no establishment, no comfort, no peace, no assurance, except it be ad-
ministered by the hand of an angel, and witnessed to by some voice
from heaven, &c., will certainly live and die without establishment,
comfort, peace, or assurance. Gregory^ tells us of a religious lady of
the empress's bed-chamber, whose name was Gregoria, that, being much
troubled about her salvation, did write unto him, that she ' shoidd
never cease importuning of him till lie had sent her word that he had
received a revelation from heaven that her sins were pardoned, and that
she was saved.' To whom he returned this answer, * That it was a hard
and altogether a useless matter which she required of him ; it was diffi-
cult for him to obtain, as being unworthy to have the secret counsels of
God to be imparted to him, and it was as unprofitable for her to know:
and that, first, because such a revelation might make her too secure;
and secondly, because it was impossible for him to demonstrate and
make known unto her or any other the truth and infallibility of the
revelation which he had received to be from God, so that, should she
afterwards call into question the truth of it, as well she might, her
troubles and doubtings concerning her salvation would have been as
great as they were before.' Oh therefore, let all believers that would
have sure establishment, sound comfort, lasting peace, and true and
sweet assurance of the love of God, and of their interest in Christ, &c.,
take heed of flying unto revelations, visions or voices from heaven, to
assure them of their salvation, and of the love of God, and of their in-
terest in Christ, &c. If you who are advantaged to consult history,
please to do it, you will find upon record that where one hath been mis-
taken about searching his own heart, and trying his ways, and observ-
ing the frame and temper of his own spirit, many hundreds have been
eternally deceived and deluded by voices, visions, apparitions, revela-
tions, and strange impulses and strong impressions, especially among
the Romanists, 2 Thes. ii. 9-12 ; and within these few years, have not
many hundreds in this nation fallen under the same woful delusions,
who are all for crying up a light within, and a Christ within? &c. And
this you are seriously and conscientiously to observe in opposition to
the papists, who boldly and stoutly affirm that assurance of a man's sal-
vation can be had by no other means than by extraordinary revelation.
Witness the council of Trent, who have long since said, * That if any
man say that he knoweth he shall certainly persevere, or infallibly be
assured of his election, except he have this by special revelation, let
him be Anathema.' Without all perad venture, God will one day cross
and curse such a wicked council, that curseth, that anathematizeth his
people for asserting and maintaining that that may certainly be obtained
in this life, as I have sufficiently proved by ten arguments in my treatise
called Ileaven on Earth, from page 1 to page 2G.^ I think there is a
* Vide GreKorii Epistolas ; 4 Lapido in Kom. viii. 16.
» Bee Vol. 11, p. 300, seg—G.
288 A CABINET OF JEWELS. [ChAP. I.
great truth in that Confession of Faith, that saith that ' infallible assur-
ance doth not so belong to the essence of faith, but that a true believer
may wait long and conflict with many difificulties before he be partaker
of it ; yet, being enabled by the Spirit to know the things which are
freely given him of God, he may without any extraordinary revelation,
in the right use of ordinary means, attain thereunto ; and therefore it
is the duty of every one to give all diligence to make his calling and
election sure.'' But,
The eleventh maxhn or consideration.
XL Eleventhly, Consider that probabilities of grace, of sincerity, of
an interest in Christ, and of salvation, may be a very great stay, and
a singular support, and a special cordial and comfort to abundance
of precious Christians that want that siveet and blessed assurance that
their souls do earnestly breathe and long after. There are doubtless
many thousands of 'the precious sons and daughters of Zion comparable
to fine gold,' Lam. iv. 2, that have not a clear and full assurance of their
interest in Christ, nor of the saving work of God upon their souls, who
yet are able to plead many probabilities of grace, and of an interest in
Christ. Now doubtless probabilities of grace and of an interest in
Christ may serve to keep off fears and doubts, and darkness and sadness,
and all rash and peremptory conclusions against a man's own soul, and
his everlasting welfare, and may contribute very much to the keeping
up of a great deal of peace, comfort, and quietness in his soul. The
probable grounds that thou hast grace, and that God has begun to work
powerfully and savingly upon thee, are mercies more worth than ten
thousand worlds. Will you please seriously and frequently to dwell
upon these ten particulars.
[L] First, That though many weak gracious souls do not enjoy
communion with God in joy and delight, yet they do enjoy commu-
nion with God in sorrow and tears, Hos. xii. 4 ; Isa. xxxviii. 3 ; Ps. li.
17. A man may have communion with God in a heart-humbling, a
heart-melting, and a heart-abasing way, when he hath not communion
with God in a heart-reviving, a heart-cheering, and a heart-comforting
way. It is a very great mistake among many weak, tender-spirited
Christians, to think that they have no communion with God in duties,
except they meet with God embracing and kissing, cheering and com-
forting up their souls. And oh that all Christians would remember this
once for all, viz., that a Christian may have as real communion with
God in a heart-humbling way, as he can have in a heart-comforting way,
John XX. 11-L9. A Christian may have as choice communion with
God when his eyes are full of tears, as he can have when his heart is
full of joy. When a godly man upon his dying bed was asked which
were his most joyful days, either those before his .conversion or those
since his conversion, upon which he cried out, ' Oh give me my mourn-
ing days again, give me my mourning days again, for they were my
joyfullest days.' Many times a poor Christian has never more joy in
his heart than wdien his eyes are full of tears. But,
[2.] Secondly, Though many pioor, weak, doubting, trembling Chris-
tians dare not say that they do love the Lord Jesus Christ, yet they dare
1 1 John V. 13 ; Isa. 1. 10 ; Mark ix. 24 ; 1 Cor. ii. 12 ; 1 John iv. 13, 14 ; Heb. vi. 11
12 ; Eph. iii. 17-19 ; 2 Peter i. 10.
Chap. I.] a cabinet of jewels. 289
say that they would love the Lord Jesus Christ with all their hearts, and
ivith all their souls, and they dare say, that if it were in their j^ower,
they would even shed tears of blood because they cannot love Christ both
as they would and as they should} Blessed Bradford would sit and
weepat dinner till the tearsfell on his trencher, because hecould love God
no more. So the poor, doubting, trembling Christian mourns and laments
because he can love Christ no more. ' A man may love gold, and yet
not have it, but no man loveth God but he is sure to have God,' saith
Augustine. A good man once cried out, ' I had rather have one Christ,
than a thousand worlds.'
[3.] Thirdly, Though many poor, weak, doubting, trembling Chris-
tians dare not say that they have grace, yet they dare say that they prize
the least dram of grace above all the gold and silver of the Indies. Were
all the world a lump of gold, and in their hands to dispose of it, they
would give it for grace, yea, for a little grace. Now certainly no man can
thus highly prize grace but he that has grace. No man sees the worth
and lustre of grace, no man sees a beauty and excellency in grace, nor
no man can value grace above the gold of Ophir, but he whose heart has
been changed, and whose eyes has been opened by the spirit of grace.^
But,
[4.] Fourthly, Though many poor, doubting, trembling Christians
dare not say that their condition is good, that their condition is safe
and happy, yet they dare say that they would not for ten thousand
worlds change their conditions with the vain and debauched men of
the world, who delight in sin, who wallow in sin, who make a sport
of sin, and who live under the reign and dominion of sin. They
had rather, with Lazarus, be full of sores and full of wants, and live and
die in rags, and after all be carried by angels into Abraham's bosom,
than with Dives, every day to fare sumptuously, and be clothed glo-
riously, and perish eternally, Luke xvi. Though they are poor, and
wicked men .rich ; though they are debased, and wicked men exalted ;
though they are empty, and wicked men full ; though they are low, and
wicked men high ; though they enjoy nothing, and wicked men enjoy
everything ; yet they would not for as many worlds as there be men in
the world change conditions with them. But,
[5.] Fifthly, Though poor, doubting, staggering, trembling Christians
dare not say that they do not sin, because there is not a just man upon
the earth, that doeth good and sinneth not : Eccles, vii. 20, 'And because
no man can say I have made my heart clean, I am pure from my sin ;'
Prov. XX. 9, * And because in many things we offend all ;' James iii. 2,
* And because if we say we have no sin we deceive ourselves, and the
truth is not in us ;' 1 John i. 8, chap. iii. 6, 8, 9, 10 ; yet they dare say
that they tvould not willingly, luilfully, wickedly, resolutely, maliciously,
and habitually sin against the Lord to gain the whole world. Though
they dare not say they do not sin, yet they dare say, if they might have
their choice, they would never dishonour God more, nor crucify the Lord
of glory more, nor grieve the Spirit of grace more, nor wound conscience
^ It was a famous saying of Austin's, he loves not Christ at all that loves not Christ
above all. [Confessions, and Be Civitile Dei, often, — G.]
2 Cardan saith, that every precious stone hath an egregious virtue in it. The same we
may say of every saving grace.
VOL. III. T
290 A CABINET OF JEWELS. [ChAP. I.
more, nor cloud the face of God more, nor darken their evidences for
heaven more, nor interrupt their communion with God more, &c. But,
[6.] Sixthly, Though poor, doubting, staggering, trembling Christians
dare not say that God is their God, or that Christ is their Redeemer,
or that the Spirit is their Comforter; yet they da/re say, that if God, and
Christ, and the Spirit, and grace and glory, and holiness amd happi-
ness, were offered to them on the one hand, and all the honours, plea-
sures, profits, delights, and carnal contents of the luorld were offered
them on the other hand, they had ten thousand times rather, they had
infinitely rather, choose God, and Christ, and the Spirit, and grace and
holiness, and everlasting happiness, than the contrary : Cant. v. JO ;
Deut. xxvi. 17 ; Ps. Ixxiii. 25 ; Philip, iii. 6-8. Look, as Rachel cried
out, ' Give me children, or I die,' Gen. xxx. 1 ; so these poor hearts are
still crying out, 'O Lord, give me thyself, or I die; give me thy Christ, or
I die ; give me thy Spirit and grace, or I die ; give me pardon of sin, or
I die ; lift up the light of thy countenance upon me, or I die ; bring me
under the bond of the covenant, or I die. O Lord, let all these things
be done, or I am undone, and that for ever ; Lord, let the men of this
world take the world, and divide it among themselves ; let me but enjoy
thyself, thy Christ, thy love, and I shall say, ' My lot is fallen to me in a
pleasant place, and verily I have a goodly heritage,' Ps. xvi. 5, 6. But,
[7.] Seventhly, Though poor, doubting, staggering, trembling Chris-
tians dare not say that they have grace in their own hearts, yet they
dare say that they dearly love, and highly honour, and greatly prize
the graces of the Spirit which they see sparkling and shining in the
hearts and lives and lips of other saints} And they dare say that
there are no men in all the world that are so precious, so lovely, so
worthy, and so honourable in their eyes, or so high in their esteems, as
those who have the image of God, of Christ, of holiness, most clearly,
fairly and fully stamped upon them. But,
[8.] Eighthly, Though poor, doubting, trembling Christians dare
not say that they have such strength and power against their sins as
they would have, or as they should have, or as many of the dear saints
of God have, ivho often lead captivity captive ; yet they dare say, that
when the Lord is pleased, now and then, by his Spirit, power, word,
grace, &c., to help than, though it be but a little, against their sins, to
help them in any measure to subdue their sins, or to assist them to
bring any one sin or another to an under, or to arm them against any
temptations, occasions, or provocations to sin, there are no such times
or seasons of joy, comfort, delight, refreshing, and content to their souls
as these are: Ps. Ixv. 3, Gal. v. 14. The language of their souls in such
a day as this is, is this : Oh that it might be always thus with us ! Oh
that every day we might lead captivity captive ! Oh that every day
we might have our lusts at an under ! Oh that every day we might
triumph over the old man ! Oh that every day one lust or another
might fall before the power, the Spirit, the presence, the grace of our
Lord Jesus Christ. But,
[9.] Ninthly, Though poor, doubting, staggering, trembling Chris-
tians dare not say that they make so much advantage, so much earn-
ings of the sermons they hear, or of the prayers they make, or of the
1 Acts xi. 23 ; Ps. xv. 4 ; Ps. xvi. 3 ; Lam. iv. 2 ; 1 Thes. i. 2, 3 ; Heb. xi. 38.
Chap. L] a cabinet of jewels. 291
scriptures they read, or of the communion of saints that they enjoy, as
others do ; yet they dare say that they would not for all the world cast
off praying, or hearing, or reading, or the communion of saints, and
give up themselves to the ways of sin and Satan, and the world. Ps.
iv. 3; Ixvi. 19, 20; cxxxviii. 8; Lam. iii. 55-58. But,
[10.] Tenthly and lastly, Though poor, doubting, staggeHng, trembling
Christians dare not say that Christ is their Saviour, yet they dare say
that they desire and end^eavour to honour Christ as their Lord, though
they cannot see Christ bestowing himself on them as their Redeemer,
John XX. 28, yet they are willing to make a resignation of themselves
up to him as their king ; they are willing to resign up their hearts
and lives to the government of Jesus Christ. Though they cannot find
comfort, yet they will oppose sin; though they cannot comprehend Christ,
yet they will not willingly offend Christ ; though they cannot see their
own propriety in Christ, yet they desire nothing more than that Christ
may claim a propriety in them ; though they cannot see Christ as a
friend, yet they can look upon sin as an enemy ; though they cannot
close with the promises, yet they will close with the precepts ; though
they cannot close with the privileges of a Christian, yet they will close
with the services of a Christian ; though they cannot share in the com-
forts of a Christian, yet they will side with the duties of a Christian ;
though they cannot clear up their interest in Christ, yet they are willing^
to yield subjection to Christ; though they want strength to throw them-
selves into the arms of Christ to save them, yet they will cast themselves
at the feet of Christ to serve him ; though they want the light of comfort
and consolation, yet they will walk in the light of commands and direc-
tions, Isa. 1. 10.
All men will grant that these ten things are strong probabilities of
grace ; but give me leave to say that they are, without all controversy,
most sure, sound, solid, and infallible evidences of true grace, and of an
interest in Christ and salvation ; and therefore all those poor doubting,
staggering, and trembling Christians that find all these, or any of these
ten things in their own souls, they ought for ever to bless the Lord, and
speak well of his name upon these accounts. And therefore, O my soul!
be thou much in adoring and admiring of free and infinite grace, that
hath wrought all these things in thee and for thee.
But now, dear hearts, that this eleventh particular concerning pro-
babilities of grace may the better stick upon you, and be the more
seriously minded and weighed by you, I beseech you often to ponder
upon these six following things :
[L] First, That you have deserved hell, and therefore for you to have
but a probability of going to heaven, is infinite grace and mercy.
You have deserved to be shut up in chains of darkness with devils and
damned spirits to all eternity, Jude 6, and therefore for you to have
a probability of enjoying for ever the presence of God, Christ, the glorious
angels, and * the spirits of just men made perfect in heaven,' Heb. xii.
22-24, is a mercy more worth than ten thousand worlds. You have
deserved to dwell with a ' devouring fire,' Isa. xxxiii. ] 4, and to lie for
ever under those flames and torments that are easeless, endless, and
remediless ; and therefore for you to have a probability of satiating and
delighting your souls in that fulness of joy, and in those ' everlasting
292 A CABINET OF JEWELS. [ChAP. T.
pleasures that be at God's right hand/ Ps. xvi. 11, is gi-ace, yea, glorious
grace upon the throne, &c. But,
[2.] Secondly, Consider that if you cast up a true and faithful ac-
count, you will certainly find that the comfort, the peace, the joy,
the quiet, the rest, the satisfaction, the content that the generality of
saints do enjoy, is more from probabilities of grace, than it is from
any certainty or assurance that they have of grace being in their
souls ; it is more from probabilities of an interest in Christ, than from
any assurance of an interest in Christ ; it is more from probabilities of
being saved, than it is from any special persuasions that they shall be
saved ; it is more from probabilities of going to heaven, than it is from
any raised fixed confidence that they shall go to heaven ; and therefore
the people of God have very great cause to bow before the Lord, and to
adore his grace, and for ever to speak well of his name, for the very
probabilities of grace, and of an interest in Christ, and of being saved
and glorified.
[3.] Thirdly, Consider that there have been very many under suck
dreadful horrors and terrors of conscience, and under such wrath
and displeasure of an angry God, and tliat have lain trembling upon
their dying beds, and that have been even ready to be swallowed up
in the gulf of despair, who would have given all the world, had it been
in their power, for the very probabilities of grace. Spira, being in a
deep despair for renouncing of those doctrines of the gospel which he
had once stoutly professed, said, ' That he would willingly suffer the
most exquisite tortures of hell-fire for the space of ten thousand years,
upon condition he might be well assured to be released afterward.'^ He
further added, in that hellish and horrible fit, that his dear wife and
children, for whose sake principally he turned away from the gospel, to
embrace this present world, appeared now to him as hangmen, hags,
and torturers. A despairing soul is Magor Missabib, a terror to him-
self; his heart a hell of horror, his conscience an Aceldama, a field of
black blood. So that as Augustine describes such a one flying from the
field to the city, from the city to his house, from his house to his cham-
ber, from his chamber to his bed, &c., so that he can rest nowhere, but
is as if infernal devils in fearful shapes were still following of him, and
still terrifying and tormenting his distressed and perplexed soul. Now,
doubtless such poor souls would have given ten thousand worlds, had
they so many in their hands to give, and that for the very probabilities
of grace ; and how many tempted, deserted, clouded, wounded, and be-
nighted souls are there, who would think it a heaven on this side heaven,
if they could but see probabilities of grace in their souls ! Oh, there-
fore, let not the probabilities of grace be a small thing in your eyes, but
bow the knee, and let the high praises of God be found in your mouths,
even for probabilities of grace ! But,
[4.] FourtJdy, Consider that Satan is a very deadly enemy to the
least probabilities of gi^ce, and will do all he can to cloud, darken,
and obscure probabilities of grace, since divine vengeance has cut him
^ He died desperately, who died with this desperate saying in his mouth, Spes ei for-
tuna valete, Farewell, life and hope together. Despair is Satan's masterpiece; it carries
men headlong to hell, as the devils did the herd of swine into the deep. [Spira: of.
Sibbes, vol. iii., note qq, p. 588. — G.]
Chap. T.] a cabinet of jewels. 293
of from the least hopes, from the least prohahilities of ever obtaining
the least dram of grace or mercy. ^ Oh how does he storm and take
on against every probability of grace and mercy that God vouchsafes to
his people for their comfort and encouragement ! Satan is an old experi-
enced enemy, almost of six thousand years' standing, and he very well
knows that probabilities of grace will certainly arm a Christian against
many temptations, and sweetly support him under many afflictions, and
exceedingly heighten and raise his resolutions. He knows that proba-
bilities of grace will turn crosses into crowns, storms into calms, and
winter nights into summer days. Satan knows that probabilities of
grace will make every bitter sweet, and every sweet seven times more
sweet ; and therefore his spirit rises and swells against every probability
of grace. Now the greater Satan's rage is against the probabilities of
grace, the more thankful we should be for the probabilities [of] grace. It
is good to move and act cross to him, who in all his actings loves to act
cross to the glory of God and the good of our souls. But,
[5.] Fifthly, Consider that from probabilities in outward things,
men commonly gather a great deal of comfort, support, quietness,
and satisfaction. When the physician tells the patient that it is pro-
bable, yea, very probable that he will recover, live and do well, oh what
a support, comfort, and refreshing is this to the languishing patient !
When there is but a probability of a good market, how does the market-
man smile ; when there is but a probability of good trading, how does
the tradesman cheer up ; when there is but a probability of a good voy-
age, how does the merchants' and the mariners' spirits rise ; when thei-e
is but a probability of a good harvest, how does the husbandman sing ;
when there is but some hopes, some probability of a pardon for a con-
demned man, how does his spirits revive, and how does his heart even
leap and dance for joy ; and so when a Christian has but some hopes,
some probabilities of grace, of an interest in Christ, and of being saved,
he may well cheer up and maintain his ground against all fears and
doubts, objections and temptations. But,
[6.] Sixthly and lastly. Consider there is a great deal of grace and
mercy in Scripture peradventures, as you muy easily see by compar-
ing the scriptures in the margin together."^ Scripture peradventures
ought to keep down despair, and raise our hopes and our hearts. To
know that God is favourable, and that sin is pardonable, and that mercy
is attainable, and that hell is avoidable, is no small comfort to a poor
doubting trembling Christian. And as there is a great deal of grace and
mercy in Scripture peradventures, so there is a great deal of grace and
favour in Scripture may-bes, as you may see by comparing these scrip-
tures in the margin together.^ Now, if Scripture peradventures and Scrip-
ture may-bes afford so much support, relief, and comfort to your souls,
as indeed they do, then doubtless probabilities of grace, of an interest in
Christ, of going to heaven, and of being saved, ought very much to sup-
port, reUeve, cheer, and comfort the hearts of all those that have such
probabilities. A gracious soul may say when he is lowest and weakest,
^ Let not any think, saith Luther, the devil is now dead, no nor yet asleep; for as he
that ' keepeth Israel,' so he that hateth Israel ' never slumbereth or sleepeth.'
2 Exod. xxxii. 30; I Sam. ix. 6; 1 Kings xx. 21 ; 2 Tim. ii. 25.
" I Sam. xiv. 6 ; 2 Sam. xvi. 12 ; 2 Kings xix. 4 ; Isa. xxxvii. 4 ; Ezek. xiv. 11 ; Amos
V. 15 ; Zeph. ii- 3 ; Dan. iv. 27-
294 A CABINET OF JEWELS. [ChAP. I.
Well, though I dare not say that I have grace, yet I have a peradven-
ture for it ; and though I dare not, I cannot say I have an interest in
Christ, yet if I have a may-be for it, I ought to bear up bravely and
comfortably against all fears and doubts ; yea, and to take the comfort
and the sweet of all those blessed probabilities of grace, of an interest
in Christ, and of being sav^d, and of all the perad ventures and may-bes
that are scattered up and down in the book of God, and with Hannah to
walk up and down without a sad countenance, 1 Sam. i. 18.
The twelfth vnawim or consideration.
XII. Twelfth ly, Consider that it is a Christian's greatest wisdom
und highest concernment, to take the most <;ommodious tiTue for the
casting up of his spiritual accounts. If I would know what I am
worth for another world, and what I have to shew for ' the inheritance
of the saints in light,' then I am to take my heart when it is at best,
and when I am most divinely prepared and fitted for this great service,
then to enter upon it. It is no wisdom for a man to go to see his face
in troubled waters, or to look for a pearl in a puddle. There are some
particular times and seasons in which it is no way safe nor convenient
for a Christian to enter upon the trial of his spiritual estate. As, first.
When the body is greatly distempered ; 2, When the soul is greatly
tempted by Satan, or sadly deserted by God ; 3, When the conscience
is so deeply wounded by some great falls, as that the soul is filled
with exceeding great fear, terror, and horror.^ It is with many poor
Christians in this case, as it hath been with some who have been so
struck with the fear and horror of death before the judge, that though
they were good scholars, and able to read anything, yet fear and horror
hath so surprised them, that when their lives have been at stake, and
the book hath been given them to read, they have not been able to read
one line, one word.^ So many of the precious servants of Christ, when
they have been under wounds of conscience, and when they have been
filled with fears, terrors, and horrors, they have not been able to look
up to heaven, nor read their evidences, nor turn to the breasts of the
promises, nor call to mind their former experiences, nor behold the least
glimpse of heaven's glories, Ps. xl. 12, Ixxvii., Ixxxviii. ; Job xxiii. 8, 9.
No man in his wits, if he were to weigh gold, would weigh it in the
midst of high winds, great stoi-ms, and horrible tempests, which would
so hurry the balance up and down, this way and that, that it would be
impossible for him to weigh his gold exactly. Now the trial of our
spiritual estates is like the weighing of gold, for we are all to weigh our-
selves by the balance of the sanctuary, Job. xxxi. 6 ; Dan. v. 27. God
himself will one day weigh us by that balance, and if we hold weight
when he comes to weigh us, we are safe and happy for ever. But when
he comes to weigh us in the balance of the sanctuary, if we shall then be
found too light, it had been good for us we had never been born. When
Belshazzar saw the handwriting upon the wall, his countenance was
changed, and his thoughts troubled, and the joints of his loins were
loosed, and his knees smote one against another, verses 5, 6 ; but what
was all this to an everlasting separation from God, and to those endless,
' Times of desertion and temptation are rather times and seasons for mourning,
watching, resting, and seeking of God, than forjudging and determining of our conditions.
2 Cf. Sibbes, vol. v. p. 408.— G.
Chap. I.] a cabinet of jewels. 295
ceaseless, and remediless torments that such must endure, who, when
they are weighed in the balance, shall be found too light ? 2 Thes. i.
7-10. A man that would weigh gold to a grain, must weigh it in a
quiet still place ; and so a man that would make an exact trial of his
spiritual estate, he must take his soul when it is most serious, quiet,
still, and composed ; he must take his heart when it is in the best frame,
and most disposed to solemn and weighty work. There are some times
which are very unapt for a gracious person to sit as judge upon his
spiritual estate, and to pass sentence upon his own soul.^ The best
Christians under heaven do meet with divers inward and outward
changes ; sometimes the light shines so clear that they can see things
as they are, but at other times all is dark and cloudy, and tempestuous,
and then they are apt to judge themselves by feeling and new re-
presentations, and not accordmg to the truth. O sirs ! remember this
once for all, that times of inward or outward distresses are best for
praying, and worst for judging. If a man will at such times pass sen-
tence on himself or his estate as a judge, he will certainly judge un-
righteous judgment, for then the soul is not itself, and is very apt and
prone to take Satan's work for his own, and to side with him against it-
self, yea, and then usually it will see nothing, it will think of nothing, it
will dwell upon nothing but what makes against itself. 4. When God
exercises a man with some exceedingsevere and unusual providences, when
God steps out of his ordinary way of dispensations in his dealings with a
man ; when God sets a man up before all the world as a mark to shoot at,
as he did Job, Job vii. 20,xvi. 12. Now a poor Christian is ready to doubt
and conclude. Surely the Lord has no regard of me, he has no entire love
for me, his heart is certainly not towards me, seeing all these sore trials
make so much against me ; but here the poor Christian is mistaken, as
Jacob once was : Gen. xlii. 36, * And Jacob their father said unto them.
Me have ye bereaved of my children : Joseph is not, and Simeon is not,
and ye will take Benjamin away. All these things are against me.'
But Jacob was out, for all those things made for him, and for the pre-
servation of the visible church of God in the world, Gen. xlv. 5-9.
Certainly all the afflictions that befall the people of God, are but his
love-tokens. ' As many as I love, I rebuke and chasten,' Kev. iii. 19,
Heb. xii. 5, 6, and therefore those Christians are miserably mistaken
that take them for testimonies of his wrath, and effects of his disfavour.
O sirs ! what can be more absurd, displeasing, and provoking, than for a
Christian to make that an argument of God's hatred, that he intends
for an instance of his love ? and yet Christians are apt thus to act. It
is observable the apostle reckons affliction amongst God's honoraries and
tokens of respect, ' For to you it is given,' saith he, ' not only to believe,
but also to suffer,' Philip, i. 29, 'which,' saith father Latimer, 'is the
greatest promotion that God gives in this world.' Job, when he was
himself, could not but admire at it, Job vii. 17, 18, that God should
make such an account of man, and that he should so magnify him, and
dignify him, as to think him worthy of a rod, a whipping ; as to think
^ The candle will never burn clear whilst there is a thief in it. Sin indulged in the
conscience, is like Jonah in the ship, which causeth such a tempest, that the conscience is
like a troubled sea, whose waters cannot rest, or it is like a mole in the eye, which causeth
a perpetual trouble while it is there. [' Thief. ' Cf. Sibbes, vol. iv., note/, p. 486 — O.]
296 A CABINET OF JEWELS. [ChAP. I,
him worth a melting and trying every morning, yea, every moment.
It is certain that great prosperity and worldly glory are no sure tokens
of God's love, Prov. i. 32, Ps. Ixxiii. 5, Eccles. ix. 1, 2 ; and it is certain
that great troul^les and afflictions are no sure marks of God's hatred ;
and yet many poor Christians, when the waters of affliction rise high,
and are ready to overflow them, oh how apt are they to conclude that
God hates them, and will revenge himself upon them, and that they
have nothing of God or Christ, or the Spirit, or grace in them ! Or, 5,
when the Spirit, the Comforter, stands afar off, Lam. i. 16, and withholds
those special influences, without which, in a common ordinary way, a
Christian cannot divinely, candidly, clearly and impartially transact with
God in order to his own peace, comfort and settlement. Or, 6, when
either a Christian's evidences are not at hand, or else they are so soiled,
darkened, blotted and obscured, as that he is not able to read them. Or
7, when a Christian is extremely oppressed with melancholy. Melan-
choly is a dark and dusky humour, which disturbs both soul and body,
and the cure of it belongs rather to the physician than to the divine.
It is a most pestilent humour where it abounds ; one calls it balneum
diaboli, the devil's bath ; it is a humour that unfits a man for all sorts
of services, but especially those that concern his soul, his spiritual estate,
his everlasting condition.^ The melancholy person tries the physician,
grieves the minister, wounds relations, and makes sport for the devil.
There are five sorts of persons that the devil makes his ass to ride in
triumph upon, viz., the ignorant person, the unbelieving person, the
proud person, the hypocritical person, and the melancholy person.
Melancholy is a disease that works strange passions, strange imaginations,
and strange conclusions. It unmans a man, it makes a man call good
evil, and evil good ; sweet bitter, and bitter sweet ; light darkness, and
darkness light. The distemper of the body oftentimes causeth distemper
of soul, for the soul folio weth the temper of the body. A melancholy
spirit is a dumb spirit ; you can get nothing out of him ; and a deaf
spirit, you can get nothing into him.^ Now of all the evil spirits
we read of in the Gospel, the dumb and the deaf were the worst. Dark-
ness, sadness, solitariness, heaviness, mourning, &c., are the only sweet,
desirable, and delightful companions of melancholy persons. Melancholy
makes every sweet bitter, and every bitter seven times more bitter.
The melancholy person is marvellously prone to bid sleep farewell, and
joy farewell, and meat farewell, and friends farewell, and ordinances
farewell, and duties farewell, and promises farewell, and ministers fare-
well, and his calling farewell, and it is well if he be not even ready to
bid God farewell too. Melancholy persons are like idols, that have eyes
but see not, and tongues but speak not, and ears but hear not. Melan-
choly turns truths into fables, and fables into truths ; it turns fancies
' Ps. Ixxxviii ; Job xxxiii. 10. It is an old saying, that Melancholia est vehiculum
dcemormm. In the German proverb, Luther sa\s it goes for current, Caput melancholicum
diaboli balnnim, the melancholy head is the devil's bathing place.
2 Mat. ix. 28, 29. It is no more wonder to see a melancholy man doubt and question
his spiritual condition, than it is to see a child cry when he is beaten, or to hear a sick man
groan, or to hear a drowning man call out for a boat. You may silence a melancholy
man, when you are not able to comfort him. Whilst Nebuchadnezzar was under the
power of a deep melancholy, he could not tell whether he was a man or a beast. Melan-
choly is the mother of fears, doubts, disputes, and discomforts.
Chap. I.] a cabinet of jewels. 297
into realities, and realities into fancies. Melancholy is a fire that burns
inwards and is hard to quench. Now if a Christian be under the power
of natural or accidental melancholy, his work is not now to be a-trying
his estate, or a-casting up of his accounts to see what he is worth for
another world, but to use all such ways and means as God hath prepared
in a natural way for the cure of melancholy ; for as the soul is not cured
by natural causes, so the body is not cured by spiritual remedies. Now
in the seven cases last mentioned, a Christian's work lies rather in
mourning, self-judging, self-loathing, self-abhorring, and in repenting and
reforming, and in fresh and frequent exercises of faith on the Lord
Jesus, on his blood, on his promises, and on his free rich sovereign and
glorious grace, that is displayed and offered in the gospel, and in a
patient waiting upon the Lord in the use of all holy and heavenly helps
for deliverance out of his present straits, trials and exercises, than in
falling upon that great work of casting up his spiritual accounts, and of
searching into the records of glory, to see whether his name be registered
in the book of life or no. O sirs ! when poor Christians are bewildered,
their proper work is to cast themselves upon the promises, to trust in
the name of the Lord, and to stay themselves upon their God, Isa. 1. 10.
Job, in a cloudy stormy day, resolves to trust in the Lord, though he
should slay him, Job xiii. 15 ; and so must you. And oh that this rule
were more seriously minded, and effectually observed by all doubting,
trembling, and staggering Christians. But,
The thirteenth /maxim or consideration.
XIII. Thirteenthly, Consider you must never judge yourselves un-
sound, or hypocrites, by those things which the Scripture never makes
a character of an unsound Christian, or of an hypocrite, or of hypo-
crisy} Mark, as you are to receive no comfort, but what is backed with
clear scripture, nor no evidences for the goodness and happiness of your
spiritual estate and condition, but such as are backed with clear scrip-
tures ; so you are to receive, you are to admit of no arguments, nor
pleas, nor reasonings, to prove yourself an hypocrite, or unsound, or
that you have no grace, or that your spiritual estate and condition is
not good, but such arguments, pleas, and reasonings, as are backed with
clear scriptures. Now tell me, O thou weak, doubting, staggering,
trembling Christian, if thou canst, where are those clear scriptures that
proves wandering thoughts in duty, or that proves narrowness or strait-
ness of spirit in a duty, to be characters of an hypocrite, or of hypocrisy, or
of one that is unsound ? Tell me, O thou sighing Christian, if thou canst,
where are those clear scriptures that proves the want of a good memory for
the best things, or the want of those gifts or abilities that many Chris-
tians have, to pray, to speak, to discourse, to open Scripture, or to dis-
pute for the concernments of Christ and his kingdom, to be characters
of an hypocrite or of hypocrisy, or of one that is unsound ? Tell me,
O thou distressed Christian, if thou canst, where are those clear scrip-
tures that will justify thee to conclude that thou art an hypocrite, be-
cause thou art without the present evidence of thy sincerity ? Are there
• The grand rule by -which we must try and jndge of onr spiritual and eternal estates,
is the word of God, Isa. viii. 20. In tliis scripture the prophet plainly shews whither we
must go with our doubts, fears, scruples, questions, and with whom we must consult, and
oi whom we must take advice ; and that is ' the law and the testimony.'
298 A CABINET OF JEWELS. [ChAP. I.
not many of the precious sons and daughters of Zion, comparable to fine
gold, Lam. iv. 2, who have true grace and sincerity in their hearts,
though for the present it be hid from their eyes ? Isa. 1. 10, 1 John
V. ]3. Joseph's brethren had their money in their sacks, though they
did not see it, nor know it till they came to their inn and opened them,
Gen. xliv. So many of the dear children of God have sincerity in
their hearts, though for the present they do not see it nor know it. O
sirs ! it is Christ's work, not grace's, to evidence itself so clearly and
fully to our eyes, as to enable us to own it. It is one thing for the
Spirit of God to work grace in the soul, and another thing for the Spirit
to shine upon his own work. Now, till the Spirit shines upon his own
work, the soul is in the dark. The graces of the Spirit are best seen
in the light of the Spirit, as we see the sun best by his own light,
1 Cor. ii. 12. It is good for doubting Christians when they are in the
dark, to hold fast this conclusion, viz., that they may be upright, though
at present they are not able to see their uprightness. Now, though
this will not bring in a full tide of comfort into their souls, yet it will keep
them from despair, and it will support and uphold their hearts, till the
Spirit, who is a messenger of a thousand, shall shew them their upright-
ness. Tell me, O thou mourning Christian, if thou canst, where are
those clear scriptures that proves deadness, dulness, and indisposedness
in duty, though it be sadly lamented, bewailed, and mourned over, and
much striven against, yea, though it be the great grief and burden of
the soul, to be characters of hypocrites, or of hypocrisy, or of one that
is unsound ? Tell me, O thou disquieted Christian, if thou canst,
where are those clear scriptures that proves the want of those enlarge-
ments, ravishments, joys, comforts, peace, or assurance that some others
have, to be characters of hypocrites or hypocrisy, or of one that is un-
sound ? And yet, upon the account of the above mentioned things on
the one hand, and under a sensible want of the things last cited on the
other hand, how exceeding apt and prone are many poor weak, doubt-
ing, trembling Christians, confidently and peremptorily to conclude
themselves to be hypocrites, and to be unsound, and that they have not
a dram of grace, nor no saving interest in Christ at all ! O sirs ! remem-
ber this once for all, that as you must never admit of any arguments,
pleas, or reasonings, for the comfort, peace, and refreshment of your
souls, but such as are attended with the evidence of clear Scripture, but
such as are backed with pregnant scriptures, so you must never admit
of any pleas, arguments, or reasonings, to trouble, vex, perplex, and dis-
quiet the peace of your souls, but such as are attended with clear Scrip-
ture evidence, but such as are well backed with canonical Scripture.^
Now if this choice rule were but wisely observed, and carefully, fre--
quently, and conscientiously practised by many weak, doubting, trem-
bling Christians, how would it set them at liberty from their fears,
doubts, and misgivings of heart ! how would it knock off all their
chains, and wipe all tears from their eyes, and remove that sadness that
1 In all soul cases, God expects we should consult his word, and cleave to his word,
wdthout warping or turning aside either to the right hand or to the left. John xii. 48 :
That book that shall try you at last, and that shall save you or damn you in the great
day, is the only book by which you must make a judgment of your present and future
estates. Clemens of Alexandria, speaking of the word, saith, It is the touchstone of
truth and falsehood.
Chap. I.] a cabinet of jewels. 299
lies like a load upon their hearts, and how soon would it bring them into
a condition of peace, comfort, quietness, and settlement. O sirs ! every
working and appearance of hypocrisy doth not presently prove the per-
son in whom it is to be an hypocrite, A man may be hypocritical, either,
1, really ; or, 2, in opinion and fancy. Many of the dear children of
God are very apt and prone many times both to suspect and falsely
charge the true estate of their souls. A child in a distemper may
question the inheritance which is entailed on him, &c. ; but, remember
this, if thy heart be upright, all comfort is thy portion ; for as our dis-
trustful fears do not prejudice the reality of the estate of gTace, so
our frequent suspicions that we are hypocrites, does not cut us off from
the title and right of promised comforts. Christians must carefully
distinguish between the presence of hypocrisy and the predominancy
of hypocrisy. In the most upright hearts that are in the world,
there is more or less hypocrisy remaining in them. All the saints that
ever were in the world have found more or less of this root of bitterness
springing up in them, Rom, vii, 22, 23, Heb. xii. 15. It is not the pre-
sence of hypocrisy, but the reign of hypocrisy that damns the soul. That
hypocrisy that is discerned, resisted, opposed, and mourned over, will
never make a Christian miserable. Where the standing frame and
general bent of a man's heart is upright, there the presence of hypocrisy
cannot denominate a man an hypocrite. All men must stand and fall
for ever according to the standing frame and general bent of their hearts.
If the standing frame and general bent of their hearts be sincere, they
are happy for ever; but if the standing frame and general bent of
their hearts be hypocritical, they are miserable for ever. But,
The fourteenth maxim or consideration.
XIV, Fourteenthly, Consider you must never judge yourselves un-
sound, or hypocrites, for such things, or from such considerations, or
by such arguments or reasonings, which being admitted and granted
to be true, will necessarily and unavoidably prove the whale genera-
tion of the faithful, the whole body of them, that fear the Lord, to be
unsound, and to be a pack of notorious hypocrites^ Ps, Ixxiii, 15.
He that shall judge himself unsound, or an h3rpocrite, because his
thoughts and imaginations are that he is not sincere, or because he is
thus and thus tempted, or because he is at particular times, and in par-
ticular cases, thus and thus worsted and captivated by sin, Isa. Iv. 7-9,
notwithstanding all the resistance that he is able to make against it, and
notwithstanding his hatred of it, and his loathing and judging of him-
self for it, or because he is thus and thus afflicted in his family, or in
his relations, or in his own person ; or because he is thus and thus dis-
tracted in prayer, and straitened in prayer ; or because he is sometimes
troubled with sad, hard, hideous, and blasphemous thoughts of God ;
he does in so judging judge and condemn the whole generation of the
righteous, for there are none of them but first or last, more or less,
have been exercised even as he is, or as he has been exercised.^ Who
dare judge his neighbour, his brother, his friend, an hypocrite, because
1 Jacob, Joseph, Job, David, Heraan, Paul, and those worthies in the 11th of the
Hebrews, have been as much afflicted as thou hast been : now for thee to conclude that
thou art not beloved, because thou hast been thus afflicted, this is to conclude against
all those worthies, of whom this world was not worthy, Heb, xi, 38.
300 A CABINET OF JEWELS. [ChAP. I.
the hand of the Lord has been various ways lifted up against him, or
because Satan has been let loose to play with his grand battery upon
him ? Now if thou darest not judge thy neighbour an hypocrite upon
these accounts, how darest thou to judge thyself an hypocrite upon the
very same accounts ? When thy neighbour, thy brother, thy friend is
thus and thus afflicted, tempted, distressed, &c., thou canst tell them
that this has been the common lot of the people of God in all the ages
of the world ; thou canst tell them that no man knows love or hatred
by these things, and that all things come alike to all ; thou canst tell
them that the choicest saints have been most afflicted, tempted, clouded,
and distressed ; thou canst tell them that all shall end well, that
all shall issue well.^ Eemember the patience of Job, and consider the
end that the Lord made with him. Thou canst tell them that thou
hast got that good by afflictions, temptations, cloudings, distresses, that
thou wouldst not exchange for ten thousand worlds. Now if Christians,
when they are afflicted, tempted, clouded, distressed, would be but as
kind, favourable, and merciful to themselves as they are to others in
the same condition, how well would it be with them, how soon would
they get out of the snare ! O sirs ! if this rule were but prudently con-
sidered, and seriously practised, how would the fears, doubts, and dark-
nesses of many poor weak, doubting, staggering, and trembling
Christians vanish, and what peace, comfort, and settlement would they
quickly find. O sirs ! we must never stand to that judgment which we
pass upon our spiritual estates, which is irrational, or without sufficient
ground from Scripture, or which would be to condemn the generation of
the just. We may safely appeal from that sentence of our judgment,
which acts itself in times of passion or violent temptation, as he did
from Alexander drunk to Alexander sober, &c. We must not unjustly
vex our own hearts, and dash out our integrity, when the sentence that
we pass upon ourselves is rather of imagination than of reason. When
a man thinks, and thinks again and again that his heart is not sincere
with God, though many, if not all, evidences of sincerity appear in him,
and when he cannot produce any one inherently distinguishing ground
of an hypocrite in himself, why this is but an imaginary judgment, and
utterly unreasonable, for this is to condemn the innocent without cause.
O sirs ! that soul will never be settled in peace and comfort, which
gives way to his own imaginations and passions, and which hath a con-
ceit that every sinful thought, or violent temptation, or more durable
conflict with an inward corruption, or the resurrection of some old sin,
or frequent distractions in religious duties, or particular falls or slips
into this or that sin, cannot stand with grace, cannot stand with up-
rightness, cannot stand with singleness and soundness of heart. Oh
that you would for ever remember this, viz., that where a man hath
either no ground at all, or those that he hath are false, he should never so
settle on them, and yield and entertain them, as to question his estate for
them, or for them to shut the door of comfort against his own soul. But,
The fifteenth maxim or consideration.
XV. Fifteenthly, Consider in judging of yourselves and your spiri-
tual estates and conditions, you m/ust ahvays have an eye to your
natural tempers, complexions, constitutions, and inclinations, and the
1 Eccles. ix. 1-3 ; Isa. i. 25, xxvii. 9 : Heb. xii. 10, 11 ; James v. 10, 11.
Chap. I.] a cabinet of jewels. SOI
sins and temptations that these do lay you most open to, and remember
that €cs in some tempers a little grace makes a very great shoiv, so in
other tempers a great deal of grace makes hut a very little show. A little
water in a long narrow- mouthed glass seems to be a great deal, when ten
times, yea, twenty times as much in a large cistern is hardly discernible;
the application is easy.^ A little sugar will serve well enough for sweet
wines, but much more is requisite to sweeten that wine that is sharp and
harsh. A little grace will make a very glorious show in such men and
women whose very natural tempers are sweet, soft, gentle, meek, affable,
courteous; when a great deal of grace is hardly discernible in those men
and women whose very natural tempers are cross, crooked, choleric, fierce,
passionate, rough, and unhewn. As a good man said of an eminent light
now in heaven, 'That he had grace enough for ten men, but scarce
enough for himself,' his natural temper was so bad, which he would him-
self often lament and bewail, saying to his friends, ' That he had such a
cross, crooked nature, that if God had not given him grace, none would
have been able to have lived one day quietly with him.' A sincere Chris-
tian may have more roughness of nature, and more sturdiness of passions,
than is in many a moral man. He that hath more Christianity may
have less morality, as there is more perfection of animal and sensitive
faculties in some brutes than in some men. It is an old experienced
truth, that those sins are with the greatest pains, labour, travail, and
difficulty subdued and mortified, which our natural tempers, complexions,
and constitutions do most strongly incline and dispose us to, and were
but those lusts subdued and brought under, it would be no difficult
thing to bring all other things to an under. When Goliath was slain,
the Philistines fled, 1 Sam. xvii. 51, 52; when a general in an army
falls, the common soldiers are quickly routed. So it is here ; get but
the sins of your natural tempers, complexions, and constitutions under
your feet, and you will quickly ride in a holy triumph over the rest.
When justice is effectually done upon your constitution-sins, other sins
will not be long lived ; thrust but a dart through the heart of Absolom,
and a complete conquest will follow, 2 Sam. xviii. 14, seq. Now before T
close up this particular, let me advise you frequently to consider, that
you can never make a true, a right, a serious judgment of yourselves,
or of your spiritual estates and conditions, without a prudent eye upon
your natural tempers, complexions, and constitutions, granting to your-
selves such indulgence and grains of allowance upon the account of your
natural tempers, as will stand with sincerity and the covenant of grace.
But,
The sixteenth maxim, or consideration.
XVI. Sixteenthly, Consider, if you cannot, if you dare not say that
you have grace, yet do not say that you have no grace, for the being of
grace in the soul is one thing, and the seeing of grace in the soul is
another thing. Mark iv. 26-28 : A man may have grace, and yet not
know that he has grace ; he may have a seed of God in him, and yet
not see it. 1 John v. 13, He may believe, and yet not believe that he
does believe ; the child lives before it knows that it lives. If you can-
not say that your graces are true, yet do not say they are counterfeit,
1 A little gold ring upon an alabaster hand makes a more glorious show than a very-
great ring upon a leprous hand ; the application is easy.
302 A CABINET OF JEWELS. [ChAP. I.
lest you bear false witness against the real work of the Spirit in you.
There are none so apt to question the truth of their grace as those are
that are truly gracious. Though Satan cannot hinder the Holy Spirit
from working true grace in the soul, yet he will do all he can to fill the
soul with fears and doubts and jealousies about the truth of that grace
that the Holy Spirit has wrought in it, 1 John iv. 4 ; Ps. Ixxvii. When
did you ever know the devil to tempt an hypocrite to believe that
his graces were not true, and that certainly he had not tlie root of the
matter in him ? If you cannot say that you have an interest in Christ,
yet do not say that you have no interest in Christ ; for a man may
have an interest in Christ, and yet not see his interest in Christ, not
know his interest in Christ. There are many precious Christians that
walk in darkness, who yet have an interest in that Jesus that is all
light, life, and love, Isa. 1. 10. If you cannot say that your pardon is
sealed in the court of your own conscience, yet do not say that it is not
sealed in the court of heaven ; for many a Christian has his pardon
sealed in the court of heaven, before it is sealed in the court of his own
conscience, Ps. li. A pardon sealed in the court of conscience, is that
new name and white stone which God does not give to every one at first
conversion, Rev. ii. 17. God will take his own time to seal up every
Christian's pardon in his bosom. If you cannot say that your name is
written in the book of life, yet do not say that it is not written in the
book of life. The disciples' names were first written in heaven before
Christ bid them rejoice because their names were written in heaven,
Luke X. 20. A man may have his name written in heaven, and yet it
may be a long while before God may tell him that his name is written
in heaven. Ay, you cannot say that the precious promises are yours,
yet do not say that they are children's bread, and such dainties that
your soul shall never taste of. It is not every precious Christian, that
has an interest in the promises, that can run and read his interest in the
promises, Ps. Ixxvii., Ixxxviii.; 1 Pet. i. 4. If you cannot say that the
heavenly inheritance is yours, yet do not say that it is not yours. A
Christian may have a good title to the heavenly inheritance, and yet
not be able to make good his title, to clear up his title ; as a child
in the arms or in the cradle may be heir to a crown, a kingdom, and
yet he is not able to make good his title. If you cannot say that you
have assurance, yet do not say that you shall never have assurance, for
a man may want assurance one year, and have it the next ; one month,
and have it another ; one week, and have it another ; one day, and
have it another ; yea, one hour, and have it another, Luke xix. 1-10 ;
Acts xvi. 29-35 ; Rom. xi. 33. If you cannot say that you shall cer-
tainly go to heaven, yet do not say that you shall undoubtedly go to
hell ; for who made you one of the privy-councillors of heaven ? Who
acquainted you with the secret decrees of God ? &c. Now were this
rule but thoroughly minded, and conscientiously practised, oh how
well would it go with many tempted, troubled, bewildered, and clouded
Christians ! Oh how would Satan be disappointed, and poor souls
quieted, composed, and refreshed. But,
The seventeenth maxim or consideration.
XVII. Seventeenthly, Whenever you cast your eye upon your gra-
cious evidences, it highly concerns you seriously to remember that you
Char I.] a cabinet of jewels. 303
have to deal with God in a covenant of grace, and not in a covenant
of works. Every breach of peace with God is not a breach of covenant
with God. Though the wife hath many weaknesses and infirmities
hanging upon her, and though she may often grieve, provoke, and dis-
please her husband, yet as long as she remains faithful, and truly lov-
ing, and in the main obedient to him, though he may alter his carriage
towards her, yet he will not withdraw his love from her, or deny his
relation to her. No more will God towards his weak miscarrying ones, as
you may evidently see by comparing the scriptures in the margin
together.^ Doubtless there are many dear Christians whose troubles of
conscience about their spiritual and eternal estates arise from their
looking upon God and dealing with God in a covenant of works.^ Are
there not many precious Christians, who, when they fall before tempta-
tions, and are worsted by th eir corruptions, that are ready to question
all, and throw up all as Iof and peremptorily to conclude against their
own souls, that all is naught, very naught, stark naught, and that they
are hypocrites, and that God will never own such as they are, nor never
accept of such as they are, nor never delight in such as they are, nor
never have anything to do with such as they are ; and all this because
they do not aright understand the covenant of grace, and think that
they have to deal with God in a covenant of works. Though many
Christians do freely and readily acknowledge that there is a covenant
of grace, yet upon the least stirring of any corruption, or the least con-
quest that is made upon them by the violence of any temptation, they
are so full of fears, faintings, reasonings, diffidences, and despondencies,
&c., and they carry it so weakly and unworthily towards the Lord, as
if there were no covenant of grace at all, or as if they had wholly and
only to deal witli God in a covenant of works. Now what a high dis-
honour is this to the free, rich, infinite, sovereign, and glorious grace
of God, which so sparkles and shines in the covenant of grace, and which
tells us that our eternal estates shall never be judged by a covenant of
works, and that the want of an absolute perfection shall never damn a
believing soul, and that the obedience that God requires at our hands
is not a legal but evangelical \ Oh that all those dear Christians who are
so apt to be dejected and overwhelmed upon the account of the pre valency
of such and such corruptions, and because they fail in keeping covenant
with God, and in walking in a covenant-relation with God ; I say, oh
that all these would frequently and seriously consider of these three
things.
[1.] First, That so long as a Christian doth not renounce his cove-
nant with God, so long as he doth not wilfully and wickedly break
the bond of the covenant, the substance of the covenant is not yet
broken, though some articles of the covenant may be violated, Ps.
Ixxxix. 30-35, 2 Sam. xxiii. 5. While Christ lies at the bottom of the
1 Jer. iii. 12, 14, 22 ; Hosea. xiv. 4 ; Isa. Ixiii. 22-26 ; Ivii 16-18.
2 Everything which is a ground of grief or sorrow to the people of God, is not a suffi-
cient ground of questioning their integrity, or the goodness and happiness of their
spiritual estates and conditions. If, upon every slip, failing, and infirmity, a Christian
should question all that ever was wrought in him, and done by God upon him, his life
will certainly be made up of fears and doubts, and he will never attain to any settled
peace, comfort, or assurance, or be able to live that life of joy, praise, and thankfulness
that the gospel calls for.
804 A CABINET OF JEWELS. [ChAP. I.
covenant, it cannot be utterly broken. As among men there be
some trespasses against some particular clauses in covenants, which,
though they be violated, yet the whole covenant is not forfeited ; it is
so here. Every jar, every miscarriage doth not break the marriage
covenant ; no more doth every sin, every miscarriage break the cove-
nant between God and the soul. But,
[2.] Secondly, Seriously consider that many weak Christians are
much mistaken about the terms and.- condition of the covenant of
grace; they think that the condition of the covenant is perfect and
unsinning obedience, whereas it is only sincere obedience. Mark, that
man sincerely obeys and sincerely walks in covenant with God, who
smcerely, who heartily, who ordinarily desires, labours, and endeavours
to obey the law of God, the will of God, and to walk in covenant with
God.^ Mark, particular actions do not denominate any estate ; it is
the course of actions which doth denominate a man's walking in cove-
nant with God, or his not walking in covenant with God. If his course
of actions be sinful, he walks not in covenant with God ; but if his
course of actions be holy and gracious, he walks in covenant with God.
Though the needle of the seaman's compass may jog this way and that
way, yet the bent of the needle will still be northward ; so though a
Christian in covenant with God may have his particular sinful joggings
this way or that way, yet the bent of his heart will still be to walk in
covenant with God. But,
[3.] Thirdly, Consider that infirmities, aberrations of weakness, do
not nullify or evacuate our covenant with God, nor hinder our walk-
ing in covenant with God; for if they should, then no man could pos-
sibly keep covenant with God, or walk in covenant with God. Infir-
mities God passes by and pardons in course, and will never put them
into the account, and therefore they cannot hinder our walking in cove-
nant with God. Breaches made in the first covenant were irreparable,
but breaches made in the covenant of grace are not so, because this
covenant is established in Christ, who is still a-making up all breaches.
Mark, there are five things which shew that the deviations of God's
people are only infirmities and not enormities, weaknesses and not
wickednesses ; and the first is this, viz., that they do frequently and
principally arise from the subtilty and sudden power of Satan's temp-
tations, 1 Chron. xxi. 1. (2.) That the frame of their spirits is against
the evil that they do, Rom. vii. 15, 16, 19, 23, 24. (3.) Their daily
cries, tears, and complaints, speak it out to be an infirmity. They are
in this particular like a lost sheep, or a lost child, or a lost friend,
(4.) Though they do fall, yet they rise again ; though they do step or
wander out of the way, yet they do return into the right way again.
(5.) When they do fall, there is a vast difference, a mighty difference be-
tween their falls, and the falls of wicked men that are not in covenant
with God, and that [1.] first, in respect of willingness; [2.] in respect
of choice ; [3.] in respect of affection ; [4.] in respect of course ; [5.] in
respect of quietness ; [6.] in respect of continuance. Mark, when
wicked men fall, when men out of covenant with God fall, then they fall
willingly, they fall out of choice, they fall out of affection to fall, they
fall in a course, they fall, and they are quiet under their falls ; they fall,
» Isa. liv. ; vii. 8-10 ; Jer. xxxi. 33-37.
Chap. I.] a cabinet of jewels. 305
aud continue to fall, 'to-morrow shall be as to-day/ Isa. Iv. 12, But
persons in covenant with God, though they do fall, yet they do not fall,
nor cannot fall, as they do that are out of covenant with God. For
[1.] first, there is in all such persons an habitual purpose to keep cove-
nant with God ; [2.] an habitual desire to keep covenant with God ;
[3.] an habitual resolution to keep covenant with God ; [4.] an habitual
endeavour to keep covenant with God. Now, where it is thus, that man
is certainly in covenant with God, and that man walks in covenant with
God ; he is under a covenant of grace ; his sins are pardoned, and there-
fore they shall never be his ruin. Doubtless many precious Christians
have charged and condemned themselves for those things that the great
God will never charge them with, nor condemn them for, Isa. Ixiii. 17.
Blessed Bradford wrote himself an hypocrite, a painted sepulchre : but
doubtless God will never bring in such a charge against him.^ O sirs !
the stirrings of sin, and the workings of sin, and the prevalency of sin
for particular acts will stand with the covenant of grace, though not
with the covenant of works. You may not by any means conclude that
you are not in a covenant of grace, because such and such corruptions
stirs in you, or because such or such weaknesses now and then breaks
forth and discovers themselves, either in your lips or lives. Did Chris-
tians but study the covenant of grace more, and understand better than
they do the difference between the covenant of grace and the covenant
of works, how would their fears and doubts about their spiritual and
eternal estates vanish, as the clouds before the sun when it shines in its
greatest strength and glory ! &c.
It was the saying of an eminent minister on his deathbed, that he
had much peace and quietness, not so much from a greater measure of
grace than other Christians had, or from any immediate witness of the
Spirit, but because he had a more clear understanding of the covenant
of grace than many others, having studied it and preached it so many
years as he had done. Doubtless, had Christians a more clear and a
more full understanding of the covenant of grace, they would live more
holily, serviceably, humbly, fruitfully, comfortably, and sweetly than
they do; and they would die more willingly, readily, and cheerfully than
many (may I not say than most ?) Christians use to do. But,
The eighteenth maxim or consideration.
XVIII. Eighteenthly and lastly, That trouble, grief, and sorrow for
sin, that drives a man from God, is sinful, and must one day be re-
pented of and wept over. All true trouble, grief and sorrow, drives to
God, as is evident by the scriptures in the margin.^ Suppose thou hast
so and so sinned, yet it is a false inference that therefore thou shouldst
be discouraged, and let thy hopes sink, and thy heart faint, as if there
were no help, no hope, no comfort for thee in thy God.
Quest. But when is a mans trouble or sorrow for sin sinful ?
Ans. [1.] When it keeps Christ and the soul asunder. [2.] When
it keeps the soul and the promises asunder. [3.] When it unfits a man
for the duties of his place and calling, wherein the providence of God
has stated him. [4.] When it unfits a man for the duties of religion,
' See index, sub nomine, for other references to Bradford. — G.
2 Rosea v. 14, 15, vi. 1-3; Jer. xxxi. 18-20; Pa. li.; Hosea xiv. 1, 2; Pa. xxy. 11.
VOL. III. U
806 A CABINET OF JEWELS. [ChAP. II.
either private or public. [5.] When it takes off the sweet and comfort
of aU outward comforts and enjoyments, and renders all our mercies
like the white of an egg, that has no taste or savour in it. [6.] When
it weakens, wastes, or destroys the outward man ; all godly sorrow is a
friend to the soul, and no enemy to the body.
And thus much for those divine maxims, considerations, and rules
that are seriously to be minded and observed in order to the clearing
up a man's interest in Christ, and his title to all the glory of another
world. Certainly these eighteen maxims, considerations, or rules, if
God shall please powerfully to set in with them, are of singular use for
the clearing up of the saving work of God upon poor souls. And there-
fore it highly concerns Christians seriously to ponder upon them, as
Mary did upon the sayings of the angel in her heart, Luke ii. 19. Now
these things being premised, I shall come in the next chapter to lay
down some infallible evidences of saving grace.
CHAPTER II.
Containing many choice, precious, and infallible evidences of true
saving grace, upon which a Christian may safely and securely,
comfortably and confidently, rest and adventure the weight of his
precious and immortal soul, and by which he ^aiay certainly know
that it shall go well with him for ever ; and that he has a real sav-
ing interest in Christ, and shall be everlastingly happy, ivhen he
shall be here no more, &c.
I. First, There are some things in regard of sin, and a Christian's
actings about it, that speaks out a gracious estate, and that discovers a
saving principle of grace to be in the soul. I shall instance in these
eleven particulars.
[1.] First, A universal willingness to be rid of all sin, is an in-
fallible evidence of the truth of grace in a man's soul} The first
saving work of the Spirit upon the soul is the dividing between sin and
the soul ; it is a making an utter breach betwixt sin and the soul ; it is
a dissolving of that old league that has been between the sinner and his
sin. The first work of the Spirit is to make a man look upon sin as an
enemy, and to deal with sin as an enemy, to hate it as an enemy, to
loathe it as an enemy, to fear it as an enemy, and to arm against it as
an enemy. When the Holy Spirit takes possession of a soul, from that
day forward the soul looks upon sin with as evil and as envious an eye
as Saul looked on David when the evil spirit was upon him. Oh, saith
Saul, that I were but once well rid of this David ; and oh, saith the
gracious soul, that I were but once well rid of this proud heart, this
hard heart, this unbelieving heart, this unclean heart, this fro ward
heart, this earthly heart of mine, &c. Look, as the daughters of Heth
even made Kebekah weary of her life, Gen. xxvi. 35, so corruptions
within makes the gracious soul even weary of his life. ' Many a day
have I sought death with tears/ said blessed Cowper, ' not out of im-
* Isa. xxviii. 15, 18, xxx. 22 ; Hosea xiv. 8 ; Eom. vii. 22-24.
Chap. II.] a cabinet of jewels. .*^07
patience, distrust, or perturbation, but because I am weary of sin, and
fearful to fall into it.' Look, as when Christ hath won the will, he hath
won the man ; so when sin hath lost the will, it hath lost the man.
The will is the heart ; ' My son, give me thy heart,' is. My son, give me
thy will. The will is the fort-royal of the soul ; it is that stronghold
that stands out stoutest and longest against all the assaults of heaven.
When the will is won, all is won, the castle is won, the heart is won ;
the man is won when the will is won.^ A man's judgment and reason
may say, I ought to turn from sin, and his conscience may say, I must
turn from sin, or it will be bitterness in the end, and yet the work not
done, nor the soul won ; but when the heart says, the will says, I will
turn from sin, then the work is done, and the man is won. Where rea-
son saith these lusts ought to be subdued, and the conscience saith
these lusts must be subdued, and the will saith these lusts shall be sub-
dued, — Ps. Ixv. 3) ' As for our transgressions, thou shalt purge them
away/ — there is a saving work upon the soul. When the will says to
sin, as Ephraim said to his idols, * Get you hence, what have I any more
to do with you?.' Hosea xiv. 8, then the work of God is begun in power
upon the soul.
A universal willingness to be rid of all sin, speaks the heart to be
sound and sincere with God. The enmity that grace works in the heart
against sin is against the whole kind ; it is against all sin, as well pro-
fitable and pleasurable sins as disparaging and disgracing sins ; and as
well against small sins as against great sins. True grace strikes at root
and branch, at head and members, at father and son. A true Israelite
would not have one Canaanite left in the holy land ; he would have
every Egyptian drowned in the red sea of Christ's blood:: Ps. cxix. 104,
' I hate every false way' : Ps. cxxxix. 24, ' Search me, O Lord ! and see
if there be any wicked way in me, and lead me in the way everlast-
ing.' Saving grace makes a man as willing to leave his lusts, as a slave
is willing to leave his galley, or a prisoner his dungeon, or a thief his
bolts, or a beggar his rags. But now take a man that is in his natural
condition, and he is as unwilling to part with his sins, as Abraham was
to turn Hagar and Ishmael out of doors. Ambrose reports of one Theo-
timus, that having a disease upon his body, the physician told him.
That except he did abstain from intemperance, drunkenness, uncleau-
ness, &c., he was like to lose his eyes ; his heart was so desperately set
upon his lusts, that he answered. Vale lumen wmicum, Farewell, sweet
light then ; he had rather lose his eyes than leave his sins. So they
in Micah vi. 6, 7, do make very large offers for a dispensation to live
in their sins ; they offer calves of a year old ; they offer thousands of
rams, and ten thousand rivers of oil ; yea, they offer their first born for
their transgressions, the fruit of their bodies for the sin of their souls.
Sinners' hearts are so glued to their lusts, that they will rather part
with their nearest, dearest, and choicest enjoyments, than part with
their sins ; yea, when they are put hard to it, they will rather part with
God, Christ, and all the glory of another world, than they will part with
some base bosom lust. Witness that young man in the Gospel, who
* Restraining grace doth only suppress and abate the acts of sin, it doth never alter
the disposition and will of a man as to sin. You may chain up a lion, but you cannot
change the nature of a lion.
308 A CABINET OF JEWELS. [ChAP. II.
went away sorrowful, because he had great possessions, Mat. xix. 21, 22.
Look, as a man leaves his wife and children, his country, estate, and
trade, with tears in his eyes and sorrow in his heart ; so does an unre-
generate man leave his lusts, with tears in his eyes and sorrow in his
heart. Very observable is the story of Phaltiel : David had married
Michal ; Saul injuriously gave her to another. When David came to the
crown, and was able to speak a word of command, he sends for his wife
Michal ; her husband dares not but obey ; he brings her on her journey,
and then, not without great reluctancy of spirit, takes his leave of her.
But what, was Phaltiel weary of his wife that he now forsakes her ? Oh
no ! he was forced to it, and though she was gone, yet he cast many a
sad thought after her, and never leaves looking till he sees her as far as
Bahurim, weeping and bemoaning her absence, 2 Sam. iii. 15, 16.
And just thus it is with carnal and unregenerate men, who, though for
fear, or some other reasons, they shake hands with their sins, yet they
have many a longing heart after them ; they part, but it is upon a force ;
they part, and yet they are very loath to part asunder.^ Look, as the mer-
chant throws away his goods in a storm, because he cannot keep them,
so carnal men, in times of sickness and distress, or in times of horror
and terror of conscience, or when death, the king of terrors, knocks at
their doors, or when they see hell gaping to devour them, and God as
a terrible judge standing ready to pass an eternal doom upon them,
then they are willing to cast overboard their usury, their drunken-
ness, their swearing, their cursing, their lying, their flesh-pleasing, &c. ;
but not out of any hatred to their lusts, but out of love to them-
selves, and out of fear of being damned, &c. ; for could they but en-
joy their sins and heaven too, sin and they would never part. But
now, were there no danger, no wrath, no hell, no damnation, no sepa-
ration from God attending sin, yet a gracious soul would be heartily
willing to part with all sin, and to be rid of all sin, upon the account
of the vile nature of sin, upon the account of the defiling and polluting
nature of sin. Of all things in the world, sin is the most defiling
thing ; it makes us red with guilt and black with filth ; it is compared
to a menstruous cloth, Isa. xxx. 22, which of all unclean things in the
law was the most unclean, as some observe ; and upon this very ac-
count a gracious soul would be willingly rid of it.
[2.] Secondly, A constant habitual willingness to he rid of all sin,
is an infallible evidence of the truth of grace in the soul. It is not
a transient willingness to be rid of sin, when a man is either under
some outward trouble, or some inward distress, that speaks out the
truth of saving grace, but a permanent, lasting, and abiding willing-
ness to be rid of sin does. Pharaoh in a fit, in a fright, when
thunder and hail and frogs and flies w^ere upon him, was then will-
ing to let Israel go ; but when his fright was over, and the judg-
ments removed, he grew prouder and harder than before. So many
men, when they are a little sermon-sick, or under some smart pangs
of conscience, or under some startling or amazing judgments, oh ! then
^ Augustine, in his youth, before his conversion, prayed thus: * I said indeed with my
lips, Lord, give, and yet in my heart I was too willing to give longer day, and could have
said, Lord, pray not yet, I was even afraid lest thou shouldst hear me too soon, and too
soon heal and subdue my corruption for me.' — Confessions.
Chap. II.] a cabinet of jewels. 309
they will be willing to let Israel go, then they will be willing to let
drunkenness go, and pride go, and uncleanness go, and worldliness
go, &c. ; but when their sickness is over, and the pangs of conscience
abated, and judgments removed, oh ! then they return with the dog to his
vomit, and with the sow to the wallowing in the mire again. There was a
man well known to a minister in this city, who, in the time of his sick-
ness, was so terrified in his conscience for his sins, that he made the very-
bed to shake upon which he lay, and cried out all night long, * I am damned,
I am damned, I am damned ;' and this man, in the days of his outward
and inward distresses, made many and great protestations of amend-
ment of life if God would be pleased to recover him ; in a little while
he did recover, and being recovered he was as bad and as wicked, if not
worse, than he was before, 2 Pet. ii. 20-22. So in the time of the great
sweat in king Edward's days, as long as the heat of the plague lasted,
all sorts and ranks of people wer3 still a-crying out, Peccavi: 'Mercy,
good Lord, mercy, mercy, mercy!' Then lords and ladies, and other
persons of quality, cried out to the ministers, ' For God's sake tell us
what we shall do to avoid the wrath of God ; take these bags ; pay so
much to such a one whom I have deceived, and so much restore unto
another, whom in bargaining I over-reached ; oh ! give so much to the
.poor, and give so much to such and such pious uses.' But after the
sickness was over, they were just the same men that they were before.
Men in time of trouble are very ready to cry out, ' Arise and save us,'
Jer. ii. 27 ; and with them, 'Deliver us this time,' Judges x. 15 ; and
with the Samaritans, who when God had sent lions among them, in-
quired after the manner of his worship, 2 Kings xvii. 25, 26 ; and yet
after all this to remain as vile and wicked as they did : Jer. ii. 20, ' For
of old time I have broken thy yoke, and burst thy bands, and thou
saidst, I will not transgress, when upon every high hill, and under
every green tree thou wanderedst, playing the harlot.' A wicked man's
willingness to be rid of his sins is transient, not constant ; it is like the
morning cloud and the early dew, that passeth away, Hosea vi. 4. The
Jews were a very unstable people, a people bent to backsliding, a people
that would often start aside like a deceitful bow, Hosea xi. 7 ; Ps.
Ixxviii. 34, 37, 57 ; Hosea vii. 16. Sometimes when the judgments of
God were heavy upon them, or when they were under the reign of some
good kings, then down went their groves, their altars, their idols, and
their high places; but soon after you shall have them as much set upon
idolatry as before ; sometimes they were willing to be rid of their idols,
and at other times they were mad to go a-whoring after their idols.
But now a godly man, when he is himself, he is never unwilling to be
rid of his sins, yea, to be rid of all his sins. The fixed, standing, and
abiding disposition and bent of a godly man's soul, of a godly man's
will, is to be rid of every sin ; and thrice happy is that man that is
habitually under such a choice and blessed frame.
[3.] Thirdly, A transcendant willingness, a superlative willing-
ness, an overtopping willingness to be rid of sin, is an infallible
evidence of the truth of grace in the soul. When a man's willingness
to be rid of his sins overtops his unwillingness ; when a man is more
willing to be rid of his sins than he is to continue in sin, then his
spiritual state is certainly good. A gracious heart had much rather,
310 A CABINET OF JEWELS. [ChAP. II.
if it were put to his choice, live without all sin, than to have allowance
to wallow in any sin ; he had rather live without the least sin, than to
have liberty to live in the greatest, or the most flesh-pleasing sin. It
is certain that sin is more afflictive to a gracious soul than all the
losses, crosses, troubles, and trials that he meets with in the world.
David cries, not Peril, but Peccavi ; not ' I am undone,' but ' I have
done foolishly,' 2 Sam. xxiv. 10. He does not cry, Take away the
pestilence, but. Take away the iniquity of thy servant. Nor Daniel
cries not out, Oh we are sadly reproached, we are greatly distressed,
we are wofully oppressed, but, We have rebelled, Dan. ix. 5. And the
church cries not out. Take away our captivity, but, Take away all ini-
quity. It is not. Take away our chains, but. Take away our sins ; it
is not. Take away our afflictions, but. Take away our pollutions ; it is
not. Take away all our enemies' lives, but. Take away the lives of all
our lusts, Hosea xiv. 2. And so Paul cries not out of his reproaches,
or persecutors, or bonds, or chains, or stripes, or perils, or prisons ; he
rather glories in these. But he cries out of a law in his members, re-
belling against the law of his mind, and bringing of him into captivity
to the law of sin, which is in his members, 2 Cor. xi. 16; Rom. vii. 23.
Paul does not cry out, O wretched man that I am ! who shall deliver
me from all my soitows and sufferings ? but ' O wretched man that I
am ! who shall deliver me from this body of death ?' ver. 24. A sin-
cere heart, when he is himself, had much rather be rid of his sins than
of his sufferings, yea, of the least sins than of the greatest sufferings.
It was -a sweet saying of Bernard : * I had rather,' saith he, * that God
should better my heart than remove his hand ; I had rather that God
should continue my strokes than my sins.' And the same noble spirit
was working bravely in Job when he was under the heavy hand of God :
Job xxxiv. 31, 32, ' Surely it is meet to be said unto God, I have borne
chastisement, I will not offend any more : that which I see not, teach
thou me ; if I have done iniquity, I will do no more.' (See Job vii.
20, 21.)
But now graceless men are much more willing to be rid of their
afflictions than to be rid of their sins. Witness Pharaoh, who cries out,
Take away the frogs! see Exod. x. 17 : Exod. viii. 8, 'Then Pharaoh
called for Moses and Aaron, and said. Entreat the Lord, that he may
take away the frogs from me, and from my people ; and I will let the
people go, that they may do sacrifice unto the Lord.' It is not, Entreat
the Lord, that he would take away this proud heart, or this hard heart,
or this besotted heart, or this blind mind, or this perverse will, or this
benumbed conscience that is in me and my people ; but Entreat the
Lord, that he may take away the frogs from me and my people. A
graceless heart is more abundantly willing to be freed from punish-
ment, the effect of sin, than it is willing to be freed from sin, the cause
of punishment. A gracious heart sees more filthiness in sin than in
frogs, and had rather be rid of his sins than of all the frogs or toads
that be in the world. See what a sad spirit was upon the children of
Israel, in that Num. xxi. 6, 7, 'And the Lord sent fiery serpents among
the people, and they bit the people ; and much people of Israel died.
Therefore the people came to Moses, and said. We have sinned ; for
we have spoken against the Lord, and against thee : pray unto the
Chap. II.] a cabinet of jewels. 311
Lord, that he take away the serpents from us.'^ Now, mark, in the
fifth verse you have them murmuring against God, and Moses, and
divine dispensations, and nauseating of the wheat of heaven as light
meat, because they came lightly by it ; they distrust the providence of
God, they let fly at God ; their spirit swells against the Holy One of
Israel, and they scorn, deride, revile, and contumeliously and despite-
fully speak against Moses ; and though they had often smarted for
these sins, yet they are at them again. Upon this, God sends an army
of fiery serpents among them, and they bite and devour many of them.
And now they run to Moses, who but a little before they had despised,
and are very importunate with him to pray to the Lord to take away
the serpents from them. They do not desire Moses to improve his
interest in heaven, that God would take away their proud hearts, their
distrustful hearts, their murmuring hearts, &c., but that God would
take away the serpents ; they were much more desirous to be rid of
their serpents than they were to be rid of their sins. So those in Jer.
XXX. 15, * Why criest thou for thine affliction? thy sorrow is incurable
for the multitude of thine iniquity ^ because thy sins were increased, I
have done these things unto thee.' They do not cry out of their sins,
but they cry out of their afflictions. Why criest thou for thine afflic-
tion ? Unsound hearts are more ready and willing to be rid of their
afflictions than they are willing to have their souls bettered, or their
lives mended, or their lusts subdued by them.
Pilate was unwilling to condemn Jesus ; witness his seeking to re-
lease him, and his washing his hands, and his pleading his innocency,
&c., Mat. xxvii. 17, 18, 22-24 ; but yet the prevailing part of his will
carried him forth to deliver up Jesus to be scourged and crucified, ver.
26. So Herod was unwilhng to behead John Baptist ; witness that
word, ' The king was exceeding sorry,' Mark vi. 26 ; but yet the pre-
vailing part of his will carried him forth to cut off John's head, ver. 27,
whose head was more worth than Herod's kingdom. So Darius was
very unwilling to cast Daniel into the lions' den ; witness his being
sore displeased with himself, and witness his setting his heart on Daniel
to deliver him, and witness his great unquietness of spirit ; for he could
neither eat, nor drink, nor sleep, the night after he was cast into the
lion's den ; and witness his great joy at Daniel's safety, Dan. vi. 14, 18-
20 : all which did clearly argue a very great unwillingness that Daniel
should suffer ; and yet the prevailing part of Darius, his will, carried
him forth to sacrifice Daniel to the lions, yea, to that which was worse,
viz. the lusts of his enemies, ver. 16, l7. By all these instances, it is
most evident that the prevalent part of a wicked man's will stands
most strongly biased towards sin ; but now the prevalent part of a
Christian's will is to be rid of sin. If the Lord should say to a gracious
Christian, Ask what thou wilt, O Christian, and it shall be granted to
thee ; the answer would be : Lord, rid me of my sins ; Lord, take away
mine iniquities ; Lord, mortify my corruptions ; Lord, whoever lives,
let these lusts die ; Lord, drown these Egyptians in the sea of thy Son's
blood, who have so violently and unweariedly pursued after the blood
of my precious soul ; Lord, kill and crucify all these sinful evils that
^ Heb. burning serpents. Thus they are called from the effect of their biting, which
caused a mortal burning, and consequently such an excessive thirst as killed them.
312 A CABINET OF JEWELS. [ChAP. II.
have killed and crucified the Lord of life and glory ; ' Lord, wash me
throughly from mine iniquity, and cleanse me from my sin,' Ps. li. 2, 7 ;
* Lord, purge me with hyssop, and I shall be clean ; wash me, and I
shall be whiter than snow ;' Lord, carnal reason, and flesh and blood,
would fain have such and such pleasurable sins, and such and such
profitable sins, indulged and spared ; but. Lord, the earnest, the ardent
desires of my soul are, that I may be rid of them, and that justice to
the height may be done upon them ; Lord, be but the death of my
sins, and my soul shall say, ' My lot is fallen in a pleasant place,' and
* verily I have a goodly heritage ;' Lord, cleanse me but from all filthi-
ness, both of flesh and spirit, and I shall cry, ' Hosanna' to thee, Mat.
xxi. 9 ; Lord, let me but outlive my lusts, and follow them to the grave
before others follow me to my grave, and I shall say it is enough, Ps.
xvi. 6 ; 2 Cor. vii. 1. And thus every gracious soul is more willing to
be rid of his sins than he is to keep his sins. A porter cannot be more
willing to be rid of his burden, nor a sick man to be rid of his disease,
nor a beggar of his nasty lousy rags, nor a prisoner of his chains, than
a gracious soul is willing to be rid of his lusts, &c.
[4.] Fourthly, That soul that does not, nor through grace assisting,
will not allow himself, or indulge himself in a course of sin, or in the
common practice of any known sin, that soul is certainly a gracious
soul. * The evil that I do, I allow not,' Eom. vii. 15. So Ps. cxix. 1, 3,
* Blessed are the undefiled in the way, that walk in the law of the Lord,
they also do no iniquity;' that is, they allow not themselves in the
practice of any iniquity. Blessed souls live not in the service of sin,
they live not in an ordinary practice of any iniquity : 1 John iii. 9,
* Whosoever is born of God, doth not commit sin, for his seed remaineth
in him, and he cannot sin, because he is born of God.' He that has
the seed of God, the seed of grace and regeneration in him, he cannot
allow himself in a way of sin, he cannot give himself over to a voluntary
serving of sin, he cannot make a trade of sin. So Prov. xvi. 17, 'The
highway of the upright is to depart from evil ;' that is, it is the ordinary,
usual, constant course of an upright man to depart from evil. An
honest traveller may step out of the king's highway into a house, a
wood, a close, but his work, his business is to go on in the king's high-
way. So the business, the work of an upright man is to depart from
evil. It is possible, for an upright man to step into a sinful path, or to
touch upon sinful facts ; but his main way, his principal work and
business is to depart from iniquity, as a bee may light upon a thistle,
but her work is to be gathering at flowers ; or as the sheep may slip
into the dirt, but its work is to be grazing on the mountains, or in the
meadows. Certainly there is no man in the world so abominable wicked,
but that he may now and then, when he is in a good mood, or when
he is under distress of conscience, or bleeding under a smarting rod, or
beholding the handwriting upon the wall, or under a sentence of death,
depart from evil ; but this is not his course, this is not his business,
this is not his work, this is not his highway. Thieves do but now and
then step into the king's highway to take a purse, they do not keep the
king's highway. But now the upright man's highway, his common and
ordinary course, is to depart from evil, and therefore he cannot allow
himself liberty to walk in an evil way : Titus ii. 1 1, 12, ' For the grace
Chap. II.] a cabinet of jewels. 313
of God, that bringeth salvation, hath appeared to all men,' (without dis-
tinction of nations, sex, age, or condition) ' teaching us, that denying
ungodUness and worldly lusts, we should live soberly, righteously, and
godly in this present world.' Under the name of ungodliness, he com-
priseth all the breaches of the first table ; and under the name of
worldly lusts, he compriseth all inordinate desires against the second
table ; and those three words, ' soberly, righteously, and godly,' have a
threefold reference : the first to ourselves, the second to our neighbour,
and the third to God. We must live soberly in respect of ourselves,
righteously in respect of our neighbours, and godly in respect of God.
And this is the sum of a Christian's whole duty. Now if the grace of
God, which bringeth salvation, teaches saints to deny ungodliness and
worldly lusts, then certainly saints that are taught by that grace can-
not live, nor allow themselves in ungodliness or worldly lusts. Without
all perad venture, heaven is for that man, and that man is for heaven,
that can appeal to heaven that he allows not himself in the practice of
any known sin. Thus David did : * Search me, O Lord,' says he, 'and
know my heart ; try me, and know my thoughts ; and see if there be
any wicked way in me,' Ps. cxxxix. 24. It is a most sure sign, that sin
hath not gained a man's heart nor consent, but committed a rape upon
his soul, when he allows not himself in it, but cries out bitterly to God
against it, as Paul did, Rom. vii. If the ravished virgin under the law
cried out, she was guiltless, Deut. xxii. 25-27. Certainly such as cry
out of their sins, and that would not for all the world allow themselves
in a way of sin, such are guiltless before the Lord. That which a
Christian does not allow himself in, that he does not do in divine
account, &c.
Butt' now the whole trade, the whole life of formal and carnal Chris-
tians, is nothing else but one continued web of wickedness ; there is no
wicked unregenerate person in the world, but lives in the daily practice
of some known sin or other ; but allows himself in some trade or way
of wickedness or other, as you may evidently see by comparing of these
following scriptures together, Pro v. i. 20-33 ; Jer. v. 3, xliv. 16-19, ix.
3-6, vii. 8-16 ; Ps. 1. 16, 17; Isa. Ixvi. 3 ; Mat. vii. 23 ; Rom. vi. 12,
13, 19, viii. 5 ; Luke xiii. 27 ; Ephes. ii. 2, 3 ; PhiHp. iv. 19 ; Titus iii.
3 ; 2 Peter ii. 14. Sin is a sinner's absolute work, it is his main work,
and the sinner is besides himself, besides his calling, as it were, when he
is besides his sin.
[5.] Fifthly, He that conflicts most with heart-sins, and is most
affected with spiritual sins, and that laments and mourns most over
secret sins, invisible sins, sins that lie most hid and remote from the
eyes of the world, he is certainly a gracious soul} Grace in truth,
and grace in power, will rise and conflict, and make head against the
most inward and secret vanities of the soul, as against secret self-love,
and secret hardness of heart, Isa. Ixiii. ] 7 ; and secret unbelief, Mark
ix. 24 ; and secret carnal confidence, and secret hypocrisy, and secret
envy, and secret malice, and secret vain-glory, and secret fretting and
murmuring, and secret lustings, and secret runnings-out of the soul
after the meat that perisheth, and secret pride. Hence Hezekiah
humbles himself for the pride of his heart ; and so David, he humbles him-
1 Ps. xix. 12 ; cxix. 1J3, * I hate vain thoughts ;' Ps. xxx. 6, 7 ; Isa. Ixiv. 7-
314 A CABINET OF JEWELS. [ChAP. II.
self for the pride of his heart in numbering of the people, 2 Chron. xxxii.
25, 2 Sam. xxiv. 10. And hoAV does the same prophet chide himself for
sinful dejection of spirit: 'Why art thou cast down, O my soul, and
why art thou disquieted in me?' Ps. xlii. 11. And how does lie at
another time befool himself, and be-beast himself, for his secret grudg-
ing and fretting at the prosperity of the wicked : ' So foolish was I and
ignorant, I was as a beast before thee,' Ps. Ixxiii. 22. And so Paul was
most affected and afEicted with a law in his members rebelling against
the law of his mind. Inward pollutions and defilements did sit closest
and saddest upon his spirits. And the same apostle in that 2 Cor. vii. 1,
is for keeping down the filthiness of the spirit, as well as the filthiness
of the flesh ; he is for inward cleansing, as well as for outward cleansing :
' Having therefore these promises, dearly beloved, let us cleanse our-
selves from all filthiness of the flesh and spirit, perfecting holiness in
the fear of God/ 2 Cor. vii. 1. So Mr Bradford was a man that had at-
tained to so great and eminent a height of holiness, that Doctor Taylor,
the martyr, calls him 'that saint of God, John Bradford ;' and yet, oh
how sadly does he bewail his secret hypocrisy. True grace makes
opposition as well against the being of sin in a man's nature, as against
the breakings out of sin in a man's life. Col. iii. 5. True grace will
make head against the corruptions of the heart, as well as against the
excursions of the feet ; it is as willing and desirous to be rid of a pol-
luted heart, as it is willing and desirous to be rid of a polluted hand.
It would fain have, not only sinful acts, but also sinful dispositions,
and not only irregular actions, but also inordinate affections, mortified
and subdued, O friends 1 heart sins are root sins ; they are the springs
that set all the wheels a-going, the fountain that sets all the streams
a-running, the five that sets the furnace a-smoking, the bellows that
sets the fire a-burning. Certainly a proud heart hath more of Satan in
it tlian a proud look, and a wanton heart is more vile than a wanton
eye, and a murderous or adulterous heart is worse than a murderous
or adulterous act, &c. And therefore true grace makes head against
heart sins, against spiritual sins, against the most inward secret sins,
against those very sins that lie not within the reach of reason, or the
sword of the magistrate, or the piercing eye of the most knowing or
observing man in the world, but are only obvious to an omniscient eye.
But now carnal men, as they make little of outward sins, so they make
nothing of heart sins, of spiritual sins. If they are not drunkards, nor
swearers, nor extortioners, nor whoremasters, nor cursors, nor cheaters,
nor oppressors, nor liars, nor persecutors. Mat. xix. 16-27 ; if they are
good negative Christians, then they think themselves very good saints,
and in a very fair way for heaven, and that no man can say black is
their eye, when their hearts are as full of evil thoughts and secret lusts,
as ignorance, atheism, unbelief, pride, envy, discontent, anger, formality,
hypocrisy, indifferency, lukewarmness, deadness, and hardness, &c., as
the sun is full of light, or as hell is full of darkness. Restraining grace,
common grace, only makes head against gross enormities, against pal-
pable vanities, as you may see in the scribes and pharisees ; but saving
grace makes head against heart sins, against spiritual sins. Common
grace is all for washing the outside, but saving grace is for washing the
inside as well as the outside. Common grace is only for washing the
Chap. II.] a cabinet of jewels. 315
feet and the head, but saving grace is for washing both feet, head, and
heart, Mat. xxiii., John xiii. 9, 10. Look, as in a dark night we can
only see those stars that are of the greatest magnitude ; so by the star-
light of natural conscience, the natural man can only see those sins that
are more great and gross. Natural convictions can reach no further
than natural light, but spiritual convictions can reach to the most inward,
secret, spiritual, and undiscernible sins. Certainly that is a sincere
heart, a heart more worth than gold, that smites a man for inward sins
as well as for outward sins ; for sins done in a corner, as well as for sins
acted upon the house-top ; for spiritual sins, as well as for fleshly sins ;
for sins against the soul, as well as for sins against th« body; for sins
committed in a closet, as well as for sins committed on the most public
stage. Certainly that trouble and grief that springs from heart sins,
from spiritual sins, from secret sins, bears a more immediate relation to
the holiness of God, who only observes them, and is offended by them,
and so is a most sure and infallible evidence of saving grace, and of the
work of the Spirit in power upon the soul. When open commissions do
humble and abase the heart, and secret inclinations to sin do even break
and burst the heart asunder, then the heart is certainly sincere with
God. A Christian will readily grant that his God is a good God, and
that Jesus Christ is the chiefest of ten thousand, and that the gospel
is a glorious gospel, and that the promises are precious promises, and
that the ordinances are blessed ordinances, and that the lively com-
munion of saints is the sweetest communion in all the world. But yet
he will say, I have such a proud heart, such a hard heart, such a slight
heart, such a carnal heart, &c., and I am so vexed and molested with
sinful notions, and with sinful imaginations, and with sinful inclinations,
and with atheistical risings, and with private murmurings, and with
secret unbelievings, and that in despite of all my conflictings, and striv-
ings, and prayings, and mournings, and sighings, and groanings, and
complainings, that I am oftentimes even weary of my life. And if this
does not speak out Christ within, and grace within, and the Spirit
within such a soul, I know nothing. O friends ! remember this once for
all, viz., that the main battle, the main warfare of a Christian lies not
in the open field, it lies not in visible skirmishes ; but his main quarrels
and conflicts are most within, and his worst and greatest enemies are
them of his own house, they are them of his own heart. A little grace
at first conversion may reform an ill life, but it must be a great deal
of grace that must reform an ill heart, A little grace may make a man
victorious over outward gross sins, but it must be a great deal of grace
that must make a man victorious over inward sins, secret sins, spiritual
sins, heart sins, yea, a thorough conquest of these sins will hold a man
in play all his days. But,
[6.] Sixthly, He that abstains frovn sin, he whose heart rises against
sin, he that sets himself against sin, because of the evil nature of sin,
because of that vileness and filthiness that is in sin, he certainly has
a principle of grace, a seed of God in him. He who refrains from
sin, and whose heart rises more against sin, because of the purity of the
law which forbids sin, than because of the severity of the law which con-
demns sm, is certainly under the power of renewing grace, of saving
grace : Ps. cxix. 140, ' Thy word is very pure, therefore thy servant
316 A CABINET OF JEWELS. [ChAP. II.
loveth it.' It is only pure grace that can enable a man to love the
word for its purity.^ The apostle, to set forth the formidable evil that
is in sin, expresses it thus, Kom. vii. ] 3, ' That sin might appear to be
sin.' He could find nothing more evil and odious to express it by than
itself Sin is so great an evil, that it cannot have a worse epithet
given it. Paul can call it no worse than by its own name, sinful sin. Had
the apostle said that sin might appear to be a snare, a serpent, a viper, a
toad, a plague, a devil, a hell, &c., he had said much, but yet not enough
to set forthi the transcendent evil that is in sin, and therefore he calls
it sinful sin. All other evils are but outward, they only reach the
name, the body, the estate, the life, but sin is an inward evil, a spiritual
evil, an evil that reaches the precious and immortal soul, and therefore
is the greatest evil. Death puts an end to all other troubles, viz.,
poverty, sickness, disgrace, scorn, contempt, crosses, losses, &c. ; but
sin is so great an evil, that death itself cannot put an end to it ; eter-
nity itself shall never put a stop, a period, to this evil of evils. All out-
ward evils can never make a man the subject of God's wrath and hatred.
A man may be poor, and yet precious in the eyes of God ; he may be
greatly abhorred by the world, and yet highly honoured by God ; he
may be debased by men, and yet exalted by God. But now sin is so
great an evil, that it subjects the sinner's soul to the wrath and hatred
of God. All other evils do but strike at a man's present well-being,
but sin strikes at a man's eternal well-being ; all other evils can never
hinder a man's communion with God. A man may have communion
with God in poverty, in sickness, in prison, in banishment ; but sin is
so great an evil, that it interrupts communion with God, it cuts off
communion with God. All outward evils are God's creatures : ' Is there
any evil in the city that the Lord hath not done V But sin is the
devil's creature,] it is a brat of his own begetting ; yea, it is worse
than the devil, it is that which has turned glorious angels into infernal
devils. All other evils do not fight against the greatest good, but sin
is that grand evil that fights against the greatest good ; it fights against
the being of God, the essence of God, the glory of God. Peccatum est
Deicidium, sin is a killing of God, it is a murdering of God. Sin is a
universal evil, it is all evil, it is nothing but evil ; there is not one
drop, one spark of good to be found in any sin, but now in all outward
evils there is some good ; there is some good in poverty, in sickness,
in war, in death, but there is not the least good in sin. Sin is the sole
object of God's hatred ; he hates nothing but sin ; he is angry with
nothing but sin ; he has forbid nothing but sin ; he has revealed his
wrath from heaven against nothing but sin ; so great an evil is sin. Sin
is that grand evil that has midwived all other evils into the world. It
was sin that drowned the old world with water ; it was sin that
destroyed Sodom with fire and brimstone ; it was sin that laid Jeru-
salem in heaps ; it was sin that has midwived sword, famine, and
pestilence into the world ; it was sin that laid the foundation of hell,
* 2 Cor. vii. 1. I have read of the ermine, that she will rather die than be got into
the dirt to defile her beautiful skin. And rather than Joseph will defile his beautiful
soul by defiling his master's bed, he will to a dirty dungeon. He had rather that the
irons should enter into his soul, Ps. cv. 18, than that sin should enter into his con-
science. He had rather that his chains should eat into his flesh, than that sin should
pollute his soul. Isa. lix. 1, 2 ; Amos iii. 6 ; Acts v. 39.
Chap. II.] a cabinet of jewels. 317
that laid the corner-stone in that land of darkness, for before sin there
was no hell, Judges v. 8 ; Ps. cvii. 34) ; Deut. xxviii. 21. It was sin
that crucified the Lord of glory, Rom. viii. 7. Now, oh how great
must that evil be that has ushered in all these great evils into the
world ! Sin is enmity against God ; God hath no enemy in the world
but sin, and those whom sin hath made him. Sin hath set all the
world against the Lord of glory. It is sin that has turned men
into incarnate devils, and that has drawn them out to fight against
God, and Christ, and their own souls, and the things of their everlast-
ing peace. Now, when a man looks upon sin as the greatest evil in the
world, and his heart rises and is enraged against it, because of the vile,
filthy, odious, and heinous nature of it, it is a clear evidence that such
a man has the divine nature in him. Take that one instance for all :
Ps. xix. 12, 13, ' Keep back thy servant from presumptuous sins.' But
why does David pray thus? ' So,' says he, ' shall I be innocent from the
great transgression.' Mark, he does not pray thus : Lord, keep me from
presumptuous sin, that so I may be free from troubles without, and
from terrors within, or from hell beneath ; but, Lord, keep me from
presumptuous sins, that so I may be innocent from the great transgres-
sion. He does not say. So shall I be free from the great correction, but.
So shall I be free from the great transgression. That is a heart worth
gold, that is more sensible and more affected with the evil that is in sin
than with the evil that comes by sin. It was a weighty saying of
Austin : ' That man,' says he, ' which fears hell, he doth not fear to sin,
but fears to burn ; but that man fears to sin, that fears sin as he would
fear hell.'^ Common grace never works a man thus to fear sin, but
renewing grace doth. Common convictions carry the soul out to look
more on the evil that comes by sin, than on the evil that is in sin ;
and hence it comes to pass, that souls under common convictions are
more affected and afflicted at the fear of hell and dread of wrath and
damnation, than they are affected or afflicted at the vileness, odious-
ness, and heinous nature of sin. When an unsanctified person is angry
with sin, and chides sin, and falls out with sin, and makes some head
against sin, it is either because it hath cracked his credit, or clouded his
honour, or hindered his profit, or embittered his pleasure, or provoked
his friends, or incensed the magistrate, or enraged his conscience, or
exposed him to shame, disgrace, or contempt here and hell hereafter;
but never because a holy God is dishonoured, a righteous law trans-
gressed, a blessed Saviour frequently crucified, or the blessed Spirit
greatly grieved. The child will not touch the coal because it will burn
him, and the prudent man will not touch the coal because it will smut
him. A gracious heart rises against sin because of its defiling and pol-
luting nature, but an unsanctified heart rises against sin because of its
burning and damning nature. A sanctified person hates sin, because
it pollutes his soul, but an unsanctified person hates it because it
destroys his soul. A sanctified person loathes sin, and abhors sin, because
it fights against God's holiness ; but an unsanctified person loathes it,
and abhors it, because it provokes and stirs up God's justice. A sanc-
tified person detests sin, because of the hell that is in sin ; but an
* Augustine, Epist. 144.
SI 8 A CABINET OF JEWELS. [ChAP. II
unsauctified person detests sin, because of the hell that follows sin, &c.
But,
[7.] Seventhly, Where there is an irreconcileahle opposition in the
soul against sin, there is a saving work of God upon that man's
heart} Where there is such a detestation of sin, and such an enmity
raised in the soul against sin, as that the soul cannot, nor will not, upon
no terms in the world, admit of any truce or reconciliation with sin,
there is Christ and grace formed in the heart. The war between a
gracious heart and sin, is like the war between Rehoboam and Jero-
boam : 1 Kings xiv. 30, ' There was war between Rehoboam and Jero-
boam all their days/ The oracle said to the Cirrheans, nodes diesque
belligeranduTn, they could not be happy unless they waged war night
and day ; no more can we, except we perpetually fight against our lusts.
O friends ! a gracious heart that is weary of sin, will certainly and ha-
bitually fall a-striving against it : Gal. v. 17, ' The flesh lusteth against
the Spirit, and the Spirit against the flesh : for these two are contrary
the one to the other.' Now contraries are naturally expulsive each of
other. Such a pair as a Jacob and an Esau ; such twins as an Isaac
and an I&hmael, cannot lie quietly together in the same womb ; no,
nor live quietly together in the same house, but there will be- a mutual
prosecuting and persecuting each of other. Fire and water may as well
agree in the same vessel, as grace and sin in the same heart. True
grace hath a real repugnancy and contrariety to all sin ; and remem-
ber this once for all, that saving grace is not contrary to sin because
it is open and manifest, nor to sin because it is private and secret,
nor to sin because it is of this or that consequence, but to sin as sin,
whether public or private, because both the one and the other are
contrary to the law of God, the will of God, the glory of God, the
nature of God, the designs of Gjod, &c. As it is with true light, though
it be but a beam,, yet it is universally opposite to all darkness ; or as
it is with heat, though there be but one degree of it, yet it is opposite
to all cold ; so true grace,, it is opposite to all sin, it cannot comply with
any known sin. Look, as sin and grace were never born together, and
as sin and grace shall never die together, so sin and grace can never be
reconciled together. There is a natural contrariety between sin and
grace, and therefore you can never reconcile them in the heart. The
opposition that grace m^ikes against sin is inward as well as outward ;
it is against sin wheresoever it is. Nothing will satisfy a gracious soul
but the destruction of sin : Rom. vi. 6, ' Knowing this, that our old
man is crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin.' The Greek word -/.arapyridp,
that is here rendered destroyed, signifies weakened, and the strength of
it broken, and made idle, fruitless, and ineffectual. So Ps. li. 2, ' Wash
me throughly' (or multiply to wash me, or play the fuller upon me),
'from mine iniquity;' — David looked upon his sin, his stain, to be so
inveterate, so ingrained, that it would hardly be ever gotten out till the
cloth were almost rubbed to pieces, — ' and cleanse me from my sin.'
1 The contrariety to sin, which is in a real Christian, arises from an inward gracious
nature, which is opposite to the whole species or kind of sin, as contrarieties of nature are
to the whole kind ; as light is contrary to all darkness, and fire to all water. So that this
contrariety to sin arising from the inward man is universal to all sin, &c.
Chap. II.] a cabinet of jewels. 319
David was as desirous to be cleansed of the leprosy of sin, as ever any poor
leper was willing to be cleansed of his leprosy under the law. And so
ver. 7, ' Purge me with hyssop, and I shall be clean ; wash me, and I
shall be whiter than snow.' All the sacrifices of expiation of sin in the
old law, were done by blood, and that blood was sprinkled upon the
people by a bunch of hyssop, so called from the Hebrew word ezoh, by
reason of the nearness of the sound. In the legal sprinklings made
with hyssop, was shadowed out the washing away of sin through the
blood of Christ. The bride's garments are made white in the blood of
the Lamb, and not by any washings in snow water,. Eev. i. 14, Job ix. 80.
When a gracious soul looks upon sin, he cries out, Lord, raze it, raze
it down to the ground ; Lord, let not one stone be left upon another.
In every gracious soul there is such a detestation and such an indigna-
tion against sin, that neither mountains of gold, nor rocks of pearl, nor
honour, nor applause, nor favour on the one hand, nor frowns, nor
threats, nor neglects, nor scorns, nor contempt on the other hand, can
win the soul over to sin, or make the soul one with sin. Look how it
was between the Lord and Amalek, so it is between a gracious soul and
his sins. Now if you turn to that Exod. xvii. 16, you shall find how it
was between the Lord and Amalek. ' Because the Lord hath sworn,
that the Lord will have war with Amalek from generation to genera-
tion ;' or, as the Hebrew has it, 'The hand upon the throne of the
Lord': God's hand is laid upon his own throne, as swearing to root
out Amalek \ or because Amalek's hand is lifted up against God's
throne, that is the church (so called in Jer. xvii. 12, and crown of glory,
Isa. Ixii. 3), therefore God will have perpetual wars with Amalek. God
could as soon be reconciled to Amalek, as a gracious Christian can be
reconciled to his sins. Others sense the words thus, that Moses had a
solemn oath, as it were, laying his hand upon God's throne, for asseve-
ration and assurance, that he and the people will have an irreconcileable
war with the posterity of Amalek. And so every gracious soul is re-
solved to make an irreconcileable war with sin. But now, where there
is only common grace, there a man deals by his sins as David did by
his son Absalom, banish him his court for a time, and afterwards receive
him into full favour, and court him as much or more than before. An
unsound heart may fall out with his sin, and be very angry with its
sin, for the consequence of it, for the shame it brings upon his person,
for the blot it leaves upon his name, and for the stinging guilt and con-
vulsion fits which it causeth in his conscience, and yet this very person
be in a very close and strict league with sin, and his heart inwardly
and strongly adhering unto sin. But a gracious heart will be still a-re-
straining of sin, a-curbing of sin, a-crossing of sin, a-making head against
sin, and a-with standing it in all its workings. Anger may be recon-
ciled, but hatred cannot.
[8.] Uighthly, Where the very prevailings of sin are ordinarily
made serviceable to high and holy, to gracious and spiritual ends,
there certainly is a saving work of God upon that man's soul, Ezek.
xvi. 61, 63 ; Eph. ii. 5-7. As when they produce more soul-loathing,
soul-humiliation, self-judging, self-abasement, self-abhorring ; or when
they fill the soul with a greater admiration of the freeness and riches of
grace ; or when they keep down pride, and prevent the despising of
320 A CABINET OF JEWELS. [ChAP. II.
others, or produce holy shame ; or when they make the blood of Christ
more precious and dear to the soul ; or when they engage a Christian
so much the more to watch and pray, and pray and watch, that he may
either be kept from the hour of temptation, or in the hour of tempta-
tion ; or when every fall makes sin more bitter to the soul than ever,
and Christ more sweet to the soul than ever, and all the means of grace
more delightful to the soul than ever, and heaven more desirable to the
soul than ever ; or when sin is made the prevention of sin ; or when sin,
through the over-ruling hand of grace, is made an occasion of more
grace, as that good man said, * As I get hurt by my graces, so I get good
by my sins.' You know all the falls, and knocks, and blows, that chil-
dren get that are learning to go, do but make them cleave the closer
and hang the faster upon the nurse's skirts, or about the mother's neck.
So when all a Christian's falls do but work him to cleave the closer and
hang the faster upon the strength of Christ, and to be still a-drawing
more and more virtue and power from Christ, then is the prevalency of
sin made serviceable to holy and gracious ends ; and where God ordi-
narily thus works, there is certainly a work of God in power upon that
soul : 2 Cor. vii. 11, ' For, behold, this self-same thing that ye sorrowed
after a godly sort, what carefulness it wrought in you, yea, what clearing
of yourselves, yea, what indignation, yea, what fear, yea, what vehement
desire, yea, what zeal, yea, what revenge ! In all things you have ap-
proved yourselves to be clear in this matter.' This scripture I have
fully opened in my eighth sign of godly sorrow in this book, and to
that I refer you. The mother, by suffering the child to get one fall,
keeps the child from many a fall ; and so it was with these Corinthians.
Adam's fall was an inlet to abundance of grace, and his unrighteousness
did usher into the world the most glorious righteousness of Jesus Christ.
Hezekiah falls, and by his fall God gives him a clearer and fuller sight
of his own heart than ever he had before in all his days, 2 Chron. xxxii.
25, 26, 31. Sin is no gainer, but a loser, by every fall of the saints.
God does and will, by the over-ruling hand of his grace, make the very
miscarriages of his people to be glorious inlets to more eminent degrees
of grace and holiness. God hath a great revenue of glory from the very
infirmities of the saints ; and the saints have a great revenue of comfort
from their very miscarriages, by the wise, powerful, over-ruling, and
sanctifying hand of God. God is that powerful, that skilful physician,
that can make an antidote and sovereign remedy of sin, that is the most
deadly poison in all the world. God does and will make the very sins
of his people to further the salvation of his people, according to that
golden promise, Eom. viii. 28. God never suffers his people to fall into
any sin, but out of a design to break the neck and back of that sin they
fall into. God suffered David to fall into those two great sins of mur-
der and adultery, but by these very falls he broke the very back of
those sins, for we never read that ever he fell into those sins the second
time. And so God suffered Peter to deny him once, but by that sore
fall God broke the neck of that very sin ; for we never read that ever
he denied Christ any more at the voice of a damsel ; yea, it is very ob-
servable that Peter's courage and boldness for the truth received a very
high advance by those deep wounds that he had formerly given them,
when he denied the Lord that bought him. After his sore falls, for
Chap. II.] a cabinet of jewels. 321
courage and boldness he carries the bell from all the apostles, as you
may see in Acts iv. 12. It is the nature of true grace to gather strength
by every wound. Grace gathers strength by contraries, as fire doth
when it is compassed about with coldness, by an antiperistasis.^ By all
a Christian's falls, his graces grow brighter and stronger. At the long
run, a Christian by all his falls loses nothing but his dross, his chaff, his
scum, his filth. Now, he that finds his sins thus over-ruled for the good
of his soul, he is certainly a gracious soul. O sirs ! remember this for
ever, viz., that the oftener an hypocrite or a formalist falls, the more
ground and strength his sins get upon him, and so will continue to do
till all that grace and goodness which he seemed to have had be quite
extinguished. But,
[9.] Ninthly, Where a hare naked command of God is commonly,
ordinarily of that power, force, and authority with the soul, as to
curb sin, and restrain the soul from sin, and to arm, and fence the
soul against the encroachments and commands of sin, there is certainly
a saving work, a powerful work of God upon that soul. When a man
can say to heaven and hell. Stand you by for the present, and to precious
promises. Stand you by for the present, and to divine threatenings,
8tand you by for the present, here is a command of God that forbids
such and such actions, and therefore I cannot, I dare not do this or that
wickedness, and sin against the Lord ; there is certainly a principle of
grace in that man's heart. Gen. xxxix. 9. That is a great word of David,
Ps. cxix. 161, ' My heart standeth in awe of thy word.' When a naked
command from God does so overawe the heart, as that it dares not sin
against God, then doubtless the heart is sincere with God. A child
does not stand in more awe of the rod, nor a servant of a beating, nor
a favourite of his prince's frowns, than a real Christian, when he is him-
self, stands in awe of the word. So Ps. cxix. 11, ' Thy word have I hid
within my heart, that I might not sin against thee.' When a man
hides the word in his heart as a treasure, that he may not lose it, and
as a rule that he may not transgress it, then his heart is indeed right
with God. When the law^ of God in a man's heart arms him against
the lusts of his heart and life, then doubtless his heart is sound with
God. So Ps. xvii. 4, ' By the words of thy lips I have kept me from
the paths of the destroyer ;' or as some read the words, ' according to
the command and charge of thy words, I have kept me from the sinful
ways, manners, behaviours, &c., of the destroyer, or the cruel man.'
Christ commanded his apostles to make him known to the world, and
to preach the everlasting gospel, and to make known those mysteries
and riches of grace that were hid in former ages, Mat. xxviii. 18-20 ;
Acts X. 36, seq. The Jewish authority threatens them, and commands them
not to speak at all, nor teach in the name of Jesus, Acts iv. 17, 18 ; but
the command of Christ carries it with the apostles against all their
threatenings and commands : verses 19, 20, ' But Peter and John an-
swered and said unto them. Whether it be right in the sight of God, to
hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have heard and seen.' When the commands
of authority run counter-cross to the commands of God, the commands
• ivTivi^iiTTxffis , opposition or counteraction. — Aristotle, Aunal., Post. 2, 15, 1, Probl. o3,
5, 1.— G.
VOL. IIL X
322 A CABINET OF JEWELS. [ChAP. II.
of God must be obeyed, though the greatest authority under heaven
should be displeased and enraged. God never gave the greatest
authority in the world any authority to act contrary to his commands.
Disobedience to unlawful commands is no disobedience. Woe to him
that obeys the commands of men in opposition to the commands of God :
1 Cor. ix. 16, 'For though I preach the gospel, I have nothing to glory
of : for necessity is laid upon me ; yea, woe is unto me, if I preach not
the gospel !' Now it is infinitely better to fall under the displeasure of
men, than to fall under the woes of God. The Jews, under a pretence
of their authority, command the apostles not to preach Jesus to the
people ; but the commands of Christ carry it with the apostles against
all their contrary commands. The apostles, who were like to bottles of
new wine, that must either vent or burst, knew very well that it was
not obedience to men's commands that could excuse their disobedience
to God's commands. So in that third of Daniel, the commands of
the great God carried it with the three children against all the dread-
ful threatenings, proud boastings, and idolatrous commands of king
Nebuchadnezzar. Certainly the commands of sin are of all commands
the vilest commands ; they are all illegal ; sin hath no ground, no
reason to command our souls. Sin is but a usurper, a traitor, and
therefore has no authority over us. All sin's commands are purely sin-
ful ; they are plain and notorious rebellions against the laws of Christ,
the life of Christ, and against the crown, honour, and dignity of Jesus.
All sin's commands are grievous, burdensome, and painful commands ;
of all yokes, none so heavy as that which sin lays upon the sinner ; hence
sin is compared to a talent of lead, Zech. v. 7, to shew the weigh.tiness
and burdensomeness of it ; and hence it is that sinners are said to weary
themselves in committing iniquity, Jer. ix. 5 ; and hence it is that
wicked men are said to travail with iniquity, Ps. vii. 14, to shew what
anxious pain and trouble they have in bringing about their wickedness :
* Behold he travaileth with iniquity ;' or as the Hebrew hath it, he shall
travail, or he continually travaileth, he takes as great pains to go to hell
as a travailing woman doth to be delivered. Wicked men are as labori-
ous, and as restless and unquiet in the practice of wickedness, as a
woman in labour is when the pangs of travail are upon her, Prov. iv.
14-] 6. Sugared poisons go down pleasantly ; oh but when they are down
they gall, and gnaw, and gripe the very heart-strings asunder ; it is so
with sin. Lastly, the commands of sin are extremely unreasonable.
What an unreasonable thing it is to command a man to run into the fire,
or to drown himself in the water, or to strangle himself, &c. Now all
the commands of sin tend directly and intentionally to the burning,
drowning, strangling, and destroying of the sinner. All sin's commands
tend to the dishonour of God, the breach of his righteous laws, and the
damnation of the precious and immortal soul. Now where the com-
mands of God do commonly carry it, against all the commands of sin,
there the soul is certainly sincere with God. That we owe perfect
obedience to God's will, to God's commands, is evident enough several ways,
and in particular from the universal obedience of all creatures ; I mean
those which are without reason, sense, or life, for they inviolably ob-
serve his commands : Isa. xlviii. 13, * Mine hand hath laid the founda-
tions of the earth, and my right hand hath spanned the heavens : when
Chap. II.] a cabinet of jewels. 323
I call to them, they stand up together/ as prepared to execute his com-
mands. The insensible parts of the world are so compliant with his
will, as to contradict their proper natures to serve his glory. Fire
descends from heaven at his command, Gen. xix. 24 ; 2 Kings i. 10-12.
And the fluid sea stands up at his command, Exod. xiv. 22. Now what
a sad thing is it that Christians should at any time prove disloyal and
rebellious, when all inferior creatures do with one consent serve and
glorify the great God ! But, &c.
[10.] Tenthly, Constant desires, and earnest and constant endea-
vours to avoid and shun all known appearances of sin, evidences the
truth and reality of grace in the soul} Certainly that man is a true
Nathanael, that makes it his business, his work, to abstain from all
appearances of evil. An hypocrite loves the appearance of good more
than goodness itself, and a sincere Christian hates the very appearance
of evil, as well as the evil itself. He who hates a person loathes his very
picture. A wicked man may abstain from broad-faced evils, but com-
monly he is very bold and venturous upon appearing evils. Oh what
vain apologies do many make in these days for long hair, gaudy apparel,
antique fashions, spotted faces, naked breasts, wanton behaviours, effe-
minated alliances, and a thousand other suspicious practices and vanities !
But now a man that is truly gracious, he makes conscience, not only of
shunning real, gross, known evils, but also of shunning the very likeness
of evil. His heart does not only rise against real sins, but he is very
shy of that which looks like sin. When Joseph's mistress took hold of
him and said, ' Lie with me, he left his garment in her hand and fled,
and gat him out,' Gen. xxxix. 12. Joseph would not be found in the
company of his impudent, brazen-faced mistress, that could so barely
and basely, so boldly and frequently, solicit him to defile his master's
bed, and to damn two souls at once, her own and his, that so he might
avoid the very appearance of evil, the very suspicion of sin. By
wanton touches and dalliance, mental adultery is often committed ;
and therefore Joseph flies, as being unwilling to touch her, or to be
touched by her. And so Paul refused the using his liberty in taking
a lawful maintenance for his labours, lest a sinister interpretation of
covetous and mercenary affection should have been put upon it by his
adversaries, 1 Cor. ix. 11-15. And so the same apostle would needs
have Titus and two others chosen by the church, to join with him in
carrying the benevolence of the church of Macedonia to Jerusalem,
because he was very careful to avoid all suspicion of dealing ill in that
business. 2 Cor. viii. 20, 21, * Avoiding this, that no man should blame
us, in this abundance that is ministered by us ; providing for honest
things, not only before the Lord, but also before men.' So Daniel would
not defile himself with the portion of the king's meat, Dan. i. 3, that is,
say some, he would not defile his conscience by eating such unclean
meats as were forbidden under the law, for the Babylonians did eat of
divers meats, as of swine, hares, &c., and of sundry sorts of fishes and
fowls, which were forbidden by God unto the children of Israel, Levit.
xi., Deut. xiv. ; nor with the wine which he drank ; but in the Hebrew
the plural number is used, of his drinks, whence some gather that the
' Where do you read in all the Scriptures, of any one hypocrite that ever made con-
science of shunning and avoiding the appearances of sin ?
324 A CABINET OF JEWELS. [ChAP. II.
king drank divers sorts of wines, which were also set before Daniel and
his companions ; therefore he requested of the prince of the eunuchs
that he might not defile himself. Daniel's living at a full table, and
his feeding upon kingly dainties, might have been, not only a means to
ensnare him, and drown him in the sensualities of the court, but it
would have carried with it also too great a show of Daniel's conformity
to the court's manners and customs, and have been too great an appear-
ance of Daniel's forgetfulness of the sore and miserable calamities and
matchless miseries of the captive church, who sat sighing and groaning
and mourning in her cruel bondage, and had none to comfort her, or
speak peace unto her ; and therefore Daniel purposed in his heart, or
set it upon his heart, or laid it upon his heart, as the Hebrew may be
read, that he would not defile himself with the portion of the king's
meat, &c., that so he might avoid all shows or suspicions of evil. It is
very observable, that in the law of the Nazarite, who did for a time
special consecrate himself to God, that besides his not coming to the
dead, and suffering his hair to grow, it was ordained of God that he
should abstain from these six things : (1.) From wine and strong drink ;
(2.) from the vinegar of wine or strong drink ; (3.) from any liquor of
grapes, though it were but the water wherein they were steeped; (4.) from
the green or moist grape ; (5.) from the dried grape or raisin ; (6.) from
the husk or kernel of them. Num. vi. 3, 4. Had the Nazarite eaten
but the skin of the grape or raisin, he had broken the law. Now hereby
the Lord would teach us, that those that separate themselves from the
world, to be in a special manner serviceable to the Lord, they must
avoid not only that which is plain sin, downright sin, or such sins that
men may run and read, but also that they must shun and be shy of the
very appearances of sin. It was good counsel that Livia gave her hus-
band Augustus, ' It behoveth thee,' saith she, ' not only not to do wrong,
but not to seem to do so,' &c.^ We must shun and be shy of the very
show and shadow of sin, if either we tender our credit abroad, or our
comfort at home. Walking in the power of holiness lies much in
shunning the very appearance of sin. The primitive Christians would
not endure that any Christian should look towards Jerusalem praying,
because they would avoid the least show of Judaism. And indeed
there are great reasons why every Christian should avoid whatever may
have the suspicion of sin ; and this will be evident, if you please but
seriously to consider of these eight following particulars :
(1.) First, Consider those clear and 2)lciin C07n<mands of God which
makes this duty to he a duty, as that 1 Thes. v. 22, ' Abstain from all
appearance of evil.' God requires us not only to abstain from all appa-
rent sins, but also from all appearance of sin. We must do nothing which
hath a show or shadow of sm. It is duty to abstain from whatever is
of an ill show, or an ill report. And so God commands us to hate tJhe
garment spotted with the flesh, Jude 23. Saints must abhor everything
that carries with it but a favour or suspicion of uncleanness. The apostle
alludes to legal uncleanness, which was contracted by touching the
houses, the vessels, or the garments of unclean persons, Levit. xv.^
^ Dio. [Laertius] in vita.
2 Hence that saying of the Jews, Remove thyself from filthiness, and from all that which
hath a show of it. See Drusius prseterit. in 1 Thes. v. 22.
Chap. II.] a cabinet of jewels. 325
Christians must not only hate uncleanness, but they must hate every-
thing that looks like it, or that has the least communion with it. So in
that Deut. xii. 30, ' Take heed to thyself that thou be not snared, by
following of them, after that they be destroyed from before thee, and that
thou inquire not after their gods, saying. How did these nations serve
their gods ? evea so will I do likewise.' God does not only command
his people to abstain from gross idolatry, but he also commands them to
take heed of all those ways and means and inquiries that might tend
to draw them to idolatry, or that might carry with them the least show
or appearance of idolatry. It is observable in the law, that God com-
manded his people not only that they should worship no idol, but that
they should demolish all the monuments of them, and that they should
make no covenant, nor have any affinity with those who worshipped
them ; and all to avoid the very shows of idolatry, and to prevent his
people from being drawn by those means to commit idolatry with them.
And so Exod. xxiii. 7, ' Keep thee far from a false matter.' Every good
man must stand aloof off, he must keep at a distance, both from the
occasions of sin, and from the appearances of sin. So Prov. v. 8,
* Remove thy way far from her, and come not nigh the door of her
house.' He that is farthest from fire, is safest from burnings and he
that is most remote from the water, is in least danger of drowning. It
is no small wickedness to approach near the door of wickedness ; he who
approaches near the door of a whore's house, is already in the door of
whoredom, Prov. xxii. 14, xxiii. 27. It argues too much mind to be in
the house, for any one knowingly, willingly, to come near the door of it.
Oh how should a man dread the coming into that house, where he must
needs either perish or else overcome ! Certainly it is infinite better
not to be in danger of perishing, than being in danger not to perish.
So Hosea iv. 15, ' Though thou Israel play the harlot, yet let not Judah
offend, and come not ye unto Gilgal, neither go ye up to Bethaven, nor
swear, the Lord liveth.' Gilgal was once the key of Canaan, situate
between Jordan and Jericho, famous for sundry services there performed
to God, as might be easily shewed by many instances ; but now Gilgal
was basely abused to idol worship ; and hence it is that God charges
them not to come near it, that so they might avoid both the show and
danger of idolatry ; and it is upon the same account that God charges
them not to go up to Bethaven. By these scriptures it is evident that
God would have his people to abstain from all shows and appearances
of sin. But, &c.
(2.) Secondly, The holiness of God, and the honour of God, calls
aloud upon all Christians to avoid the suspicion of sin. God is so
essentially holy, so unmixedly holy, so universally holy, so eminently,
so transcendently holy, so superlatively holy, so originally, radically,
and fundamentally holy ; he is so independently holy, so unchangeably,
so constantly, and so exemplarily holy, that he cannot but hate and
abhor the very appearance of evil. Look, as apparent sins stir up the
judicial anger of God against sinners, so the appearance of sin stirs up
the fatherly anger of God against saints. A gracious heart knows
that ' God is of purer eyes than to behold iniquity,' Hab. i. 13, and
therefore he keeps at a distance from the appearance of iniquity. Of
all men in the world, none honour God at so high a rate as those that
.326 A CABINET OF JEWELS. [ChAP. II.
keep most aloof off from the appearance of evil. Many, by their ap-
parent evils, have lived God, and Christ, and the gospel, and their pro-
fession, and precious ordinances, into disgrace, scorn, and contempt ;
and oh that we would all make it our great business, by abstaining
from all appearance of evil, to live God, and Christ, and the gospel, and
our profession, and precious ordinances, into a greater credit, praise,
and honour than ever ! He keeps farthest off from dishonouring God
that keeps farthest off from the appearance of sin. But, &c.,
(3.) Thirdly, This is the loay of ways for a Tnan to keep himself
clear from other men's sins. That man that abstains from the ap-
pearance of sin is very rarely guilty of other men's sins. Men many
times, by venturing upon the appearances of sin, come to wrap them-
selves up in the guilt of other men's sins. Effeminate dalliance is an
appearance of evil ; and had Joseph been toying, and playing, and
sporting with his mistress in a wanton manner, how soon might he
have wrapt himself up in the guilt of his mistress's burning lusts ! He
that would not tempt nor entice others to sin, must keep off from the
very appearance of sin. Certainly there is not the holiest man in the
world but has sins enough of his own to sad him, though not to sink
him ; to humble him, though not to damn him ; to abase him, though
not to deject him ; and therefore how much does it concern the best
men in the world to abstain from the very appearance of sin, that so
they may not bring upon themselves the guilt and burden of other
men's sins. It is very well observed by some, that a more grievous
punishment is reserved for them which cause others to sin than for
them which sin by their occasion ; thus the serpent was punished more
than Eve, and Eve more than Adam. And so Jezebel, who tempted
and provoked Ahab to sin, was punished with a far greater and sorer
punishment or judgment than Ahab himself was.^ To sin, saith one,
hath not so much perdition in it as to make others to sin ; and there-
fore, as you would never draw others to sin, keep off from all appear-
ance of sin. Oh that all superiors, inferiors, and equals, would lay this
counsel to heart ! But,
(4.) Fourthly, The keeping off from all appearances of evil is the
best and noblest way under heaven to keep a good name and to keep
a good conscience. Now, a good name and a good conscience are
jewels more worth than all the sceptres and mitres in the world, and
there is no wisdom in the world to that which leads a man by the
hand to secure his name and his conscience : Pro v. xxii. 1, ' A good
name is rather to be chosen than great riches, and loving-favour rather
than silver and gold.' So Eccles. vii. 1, * A good name is better than
precious ointment ;' the one being but a perfume of the nostrils, the
other a perfume of the heart. It is observable, the princely preacher
does not say, ' a great name is better than precious ointments,' but 'a
good name is better than precious ointments.' Ointments are here
named, because in those eastern parts they were laid up in the king's
treasury, even among his most precious things : Isa. xxxix. 2, ' And
Hezekiah was glad of them, and shewed him the house of his precious
things, the silver, and the gold, and the spices, and the precious oint-
^ 2 Kings ix. 30, seq., compared with 1 Kings xxii. 34-39.
Chap. II.] a cabinet of jewels. 327
merits/ &c. Precious aromatical ointments were things greatly in use
and esteem amongst the Israelites, and a special part of their treasures,
as is evident by the Scriptures in the margin.^ And yet a good name,
which hath its foundation in virtue, and in a holy, innocent, blameless,
harmless, and exemplary life, is better than those most precious oint-
ments. And it is observable that the initial letter of the Hebrew
word ^1t3, Toh, that is here rendered good, is bigger than ordinary, to
shew the more than ordinary excellency of a good name and fame
amongst men. It was good counsel the moralist gave when he said.
Whatsoever commodity you lose, be sure yet to preserve that jewel of
a good name. A good renown is better than a golden girdle, say some.
And a man's eye and his good name can bear no jests, say others.
And if I may but keep a good name, I have wealth enough, said the
naturalist. O friends ! as ever you would keep a good name, keep off
from the very appearance of evil ; for the very appearance of evil will
both eclipse and wound a man's name and his conscience at once.
Certainly a man were better not to live, than to outlive his good name.
A man's good name is like a piece of white paper, which, if once
blotted, will very hardly be got out again, so as to leave no print of it
behind. It is like a fair structure, long time a-reariug, but quickly
ruined ; or like a merchant's estate, long a-getting, but lost in a moment.
And therefore how much does it concern every Christian to keep his
name as he would keep his life ! and this he can never do, except he
keeps off from the appearance of evil. It is his name only that shall
be kept green and flourishing, like the rod of Aaron, that was laid up
in the tabernacle, who keeps off from the appearance of evil. He takes
the best and the wisest course under heaven to preserve his good name
in the world, and to maintain the peace of his conscience, who is most
studious and industrious to abstain from all appearances of evil. But,
&c.
(5.) Fifthly, The appearance of evil may very much offend, scan-
dalise, stuTYihle, and tempt weak Christians ; and therefore it highly
concerns us to keep off from the very appearance of evil. The more
grace any man hath in his own heart, the more fearful he will be of
stumbling or offending those that have less. Venturing upon the
appearance of evil may not only defile my own conscience, but also
wound my weak brother's conscience ; and therefore it concerns me to
be very shy of the appearance of evil. If in things of an indifferent
nature I must deny my own liberty, as I must, rather than grieve, or
offend, or wound the conscience of a weak brother for whom Christ
hath died, 1 Cor. viii. 11-18, x. 25, 28, oh how much more, then, must
I shun the very resemblance of sin, considering how wonderful apt weak
Christians are to be offended and stumbled when they see others so
bold as to venture upon the appearance of evil ! Alexander's Mace-
donians having offended him, laid by their arms, put on mourning
apparel, and came running in troops to his tent, where, for almost three
days together, they remained with loud cries and tears, to testify their
remorse for offending him ; and shall we make nothing of offending
' Exod. XXX. 22, 23 ; xxviii. 41 ; 1 Sam. xvi. 13 ; Ps. Ixxxix. 20 ; Heb. i. 9 ; Isa. Ixi.
3; Amos vi. 6; Esther ii. 12; Ps. xxiii. 5; Luke vii. 46; Ps. xcii. 10; Deut. xxxiii.
24 ; Prov. xxi. 20.
328 A CABINET OF JEWELS. [ChAP. IT.
those weak Christians that are the price of Christ's blood, and the
travail of his soul ? The Lord forbid !
Besides, our venturing upon the appearance of evil may prove a
great temptation to weak Christians, not only to venture upon seeming
evils, but also to venture upon real evils. Doubtless many weak Chris-
tians have been drawn to apparent evils by observing others to venture
upon the appearance of evil. It is commonly seen, that when strong
Christians will adventure upon appearing evils, weak Christians will be
emboldened thereby to commit real evils : 1 Cor. viii. 8-10, 'But meat
commendeth us not to God : for neither, if we eat, are we the better ;
neither, if we eat not, are we the worse. But take heed, lest by any
means this liberty of yours become a stumbling-block to them that are
weak. For if any man see thee which hast knowledge sit at meat in
the idol's temple, shall not the conscience of him which is weak be
emboldened to eat those things which are offered to idols ?' When the
weak shall see men of knowledge communicating with idolaters in their
feasts, their consciences will be emboldened and confirmed in their old
superstition about those idols which they were beginning to leave, re-
turning now afresh to a more reverent esteem and service of them than
ever, &c. friends 1 as you would not offend the weak, as you would
not tempt the weak, keep off from all shows and appearances of evil,
&c. But,
[6.] Sixthly, Christians venturing upon appearing evils, will ex-
ceedingly harden and encourage wicked men to commit real evils.
It is very natural and customary with wicked men to make use of the
appearing infirmities of the saints, as excuses and apologies to bear them
out in their greatest enormities and wickednesses. Why, did not such
and such knowing eminent Christians do thus and thus ? and we have
gone but one step beyond them, and is that so great and heinous a
crime ? they have been playing and sporting themselves about the pit,
and we are but slipped or stepped into the pit. They have been sitting
and bibbing with such and such company, and we have but taken two or
three merry cups more than ordinary in tlie same company, and is that
so great a sin ? &c. O sirs ! as we should walk wisely towards those that
are without, so we should walk compassionately towards those that are
without, 1 Thes. iv. 12. 'Of some have compassion, making a differ-
ence,' Jude 22. Did not Jeremiah wish that his head were waters, and
his eyes a fountain of tears, that he might weep day and night for the
slain of the daughter of his people ? Jer. ix. 1. Did not Samuel mourn
for Saul ? Did not Christ weep over Jerusalem ? Did not the com-
passionate Samaritan bind up his wounds, pouring in oil and wine, who
fell among thieves in his going from Jerusalem to Jericho ? Did not
Paul weep over those that were enemies of the cross of Christ ? Yea,
shall we shew pity and compassion to an ox or an ass that is fallen into,
a ditch ? Nay, shall David rather venture upon a lion than lose a lamb ?
Shall Jacob rather endure heat by day, and cold by night, than neglect
his flock ? Shall Moses fight with odds, rather than the cattle shall
perish with thirst ? ^ Nay, shall Xenocrates, a heathen, shew compas-
sion to a poor sparrow, that being scared and pursued by a hawk, flew
1 1 Sam. XV. 25 ; Luke xix. 10 ; x. 30-35 ; Pliilip. iii. 20 ; Lev. xix. 17 ; 1 Sam. xvii.
34 ; Gen. xxxi. 40.
Chap. II] a cabinet of jewels. 829
into his bosom for succour ? &c. And shall not we have that compas-
sion on poor sinners' precious and immortal souls, as to abstain from
the appearance of sin, which may more ways than one prove so exceed-
ing prejudicial to them ? &c.
Wicked men are wonderful prone to watch for the saints' baitings,
Jer. XX. 10. Christians are lights upon a high hill ; yea, they are stars
in the firmament of the church, and therefore every man's eye is upon
them, and if wicked men can but discern the least indecency, the least
appearance of any eccentric or irregular motion, oh how readily will they
let fly against God and the gospel, against religion, and against all that
have a profession of religion upon them ! Now the honour of God, and
the credit of the gospel, should be so dear and precious in the eyes of
every Christian, that he should rather choose to die than to venture upon
the least apparition of sin, whereby the honour of God may be clouded,
or the credit of the gospel impeached or eclipsed, or the soul of a poor
sinner endangered or worsted. Both the least sin, and the least appear-
ance of sin, must be avoided and prevented ; the cockatrice must be
crushed in the egg, else it will soon become a serpent ; tlie very thought
of sin, if not thought on, will break out into action, action into custom,
custom into habit, and then both body and soul are in the ready way of
being irrecoverably lost. Camerarius tells us a sad story of two brothers,
who, walking out in the evening and seeing the element full of bright
spangling stars, one of them being a grazier, wished that he had as many
oxen as there were stars in the firmament; then said the other brother,
If I had a pasture as big as all the world, where would you keep the
oxen ? He answered, In your pasture. What, said the other, whether I
would or no ? Yes, said his brother. The matter was very light ; it was
but a little evil, or an appearing evil, but it fell out very heavily ; for
presently they fell to words, and then drew one upon another, and in
the close killed one another. O friends ! as you love the lives of sinners^
and as you love the souls of sinners, keep off from all appearance of
evil. But,
[7.] Seventhly, Other precious saints have abstained from all ap-
pearances of evil ; witness Joseph, Paul, Daniel, &c., but lately cited.
And to these let me add that great instance of Augustine, who retracted
even ironies because they had the appearance of evil. And so the pri-
mitive Christians would not set up lights and bays at their doors,
though for this they were persecuted as enemies to the emperor, because
the temple and the doors of idolaters were wont to be thus garnished.*
And so David refused to take the threshing-floor, and threshing instru-
ments, and oxen, &c., of Araunah as a gift, but would needs buy them
at a price, and this he did, partly out of a divine nobleness, and partly
to avoid the very show of covetousness, 2 Sam. xxiv. 21-24. Now why
has God left all these famous precedents upon record, but on purpose
to encourage his saints in all ages to abstain from all appearing evils,
as well as from all apparent evils. Certainly God looks that we should
so eye the best, the highest, the worthiest, and the exactest examples,
as that we should make it our great business and work to come up to
them, and to imitate them to the life. O friends ! the examples last
cited should be very awakening, very persuading, very convincing, and
• TertuUian, Apolog.— G.
330 A CABINET OF JEWELS. [ChAP. II.
very encouraging; because in them you may see that though abstinence
from the appearance of evil be a difficult thing, yet it is a possible thing.
Shall we love to look upon the pictures of our friends, and shall we not
much more love to look upon the holy examples of those eminent saints
that had the lively picture of grace, and the lovely image of Christ fairly
stamped upon their hearts and lives ? It is both our mercy and our duty
to eye the examples, and to follow the footsteps of those Christians that
have been most eminent in grace, as you may plainly see by comparing
of these scriptures together, Prov. ii. 20; Heb. vi. 12; 1 Thes. i. 6 ;
Philip, iv. 9 ; 2 Tim. iii. 10-12 ; Heb. xii. 1 ; Philip, iii. 17 ; 1 Cor. xi.
1 ; Titus ii. 7. He that would fain write a fair hand, had need have his
eye often upon his copy ; and he that would fain abstain from all ap-
pearance of evil, he had need often to eye the gracious examples of such
who have made conscience of abstaining from appearing evils, as well as
from apparent evils. But,
[8.] Eighthly and lastly, Consider what soTne refined heathens and
civilised pagans have done in this very case. There are stories of
heathens that would not look upon excellent beauties, lest they should
be ensnared. Democritus plucked out his own eyes to avoid the danger
of uncleanness. Socrates ' speaketh of two young men that flang away
their belts, when, being in an idol temple, the lustrating water fell upon
them, detesting, saith the historian, the garment spotted by the flesh.
Alexander would not see the woman after whom he might have lusted.
Scipio Africanus, warring in Spain, took New Carthage by storm, aure
victor, at which time a beautiful and noble virgin fled to him for succour
to preser\'e her chastity; he being four-and-twenty years old, and so in
the heat of youth, hearing of it, would not suffer her to come into his
sight for fear of temptation, but caused her to be restored in safety to
her father. So when Demosthenes the orator was asked an excessive
sum of money to behold the beautiful Lais, he answered. He would not
buy repentance so dear, neither was he so ill a merchant as to sell eter-
nals for temporals. Nor Caesar would not search Pompey's cabinet, lest
he should find new matters of revenge. Memorable is the story of the
children of Samoseta, that would not touch their ball, but burnt it, be-
cause it had touched the toe of a wicked lieretical bishop as they w^ere
tossing and playing wdth it. Now shall some refined heathens, shall
civilised pagans abstain 'from the appearance of evil, from occasions and
temptations to sin ? and shall real Christians fall short of them ? Shall
blind nature do more than grace ? Shall men fallen in the first Adam
do more than those that are raised and enlivened by the second Adam ?
But to prevent all mistakes, let me add, though many heathens have
abstained from the appearance of some evil, yet they have not abstained
from the appearance of all evil ; neither have they abstained from the
appearance of any evil out of a hatred of evil ; nor from any principles
of saving light, or life, or love ; nor out of any regard to any royal law
of God ; nor out of any regard to the honour or glory of God, but either
out of vain-glory and popular applause, the pole-stars by which they
steered all their actions, or out of hypocrisy, which set a tincture and
dye upon all their actions. What writer hath more golden sentences
than Seneca against the contempt of gold ; yet if Tacitus and others of
^ The Ecclesiastical Historian.— G.
I Chap. II.] a cabinet of jewels. 331
his contemporaries may be credited, none more rich, none more covet-
ous than he, as if out of design he had persuaded others to cast away
their money, that he himself might come and gather it up again, &c.
And thus you see that there are very great reasons why every Christian
should avoid the very show, suspicion, or appearance of evil, &c.
But,
[11.] Eleventhly and lastly, He thcut sets himself resolutely, Tnostly^
habitually, against his hosoTn sins, his constitution sins, his most
prevalent sins, &g., he has certainly a saving work, a powerful work
of God upon his soul, Ps. xviii. 26. True grace will make a man stand
stoutly and stedfastly on God's side, and work the heart to take part
with him, against the most darling sins, though they be as right hands
or as right eyes. True grace will lay hands upon a man's most beloved
lusts, and cry out to heaven, Lord, crucify them, crucify them, down
with them, down with them even to the ground. Lord, do justice, do
signal justice, do speedy justice, do exemplary justice upon this head
lust, this master sin 1 Lord, hew down root and branch ! let the very
stumps of this Dagon be broken all in pieces ! Lord, curse this wild fig-
tree, that never more fruit may grow thereon ! Certainly God and
Christ is set up highest in that man's heart, who bends most of his
thoughts, strength, and endeavours against his constitution sins, against
the sins of his place, calling, condition and complexion. It is very ob-
servable that the Jews, after they had been in the Babylonish furnace
for idolatry, they ever hated and feared that sin, as much as the
burned child dreads the fire ; yea, they would die any death rather
than admit an idol. Josephus tells us how stoutly they opposed Pilate
and Petronius, that would have set up Cesar's statue in their temples,
offering their throats to the swords of the soldiers, rather than they
would endure that idol in God's house.^ Oh when once the heart of a
Christian comes thus to be set against all his golden and silver idols,
then we may safely say, ' Behold a true Israelite, in whom there is no
guile.' He that finds his lusts, his bosom, his darling lusts, begin to
fall before him, as Haman once begun to fall before Mordecai, Esther
vi. 13, he may safely and confidently conclude that he is of the seed
of the Jews, and that the seed of God abideth in him, 1 John iii. 9.
But having discoursed so largely as I have concerning bosom sins,
darling lusts, head corruptions, in my other writings, I need say no more
at this time. And thus you see that there are eleven particulars in re-
gard of sin and a Christian's actings about it, that speaks out a true
saving work of grace to be in the souls of the saints. But, &c.
II. Secondly, Where the constant, ordinary, standing, and abiding
purpose, disposition, frame, and general bent of a mans heart, soul,
spirit, desires, and endeavours are fixed and set for God, for grace,
for holiness in heart and life, there is a rn^ost sure and infallible
work of God passed ujjon that man's soul} The constant bent and the
settled purpose of a true child of God, is for God, for grace, for holiness
in heart and life : Ps. cxix. 112, 'I have inclined my heart to keep thy
statutes always, even to the end.' Verse 38, ' Stablish thy word unto
1 The Jewish War, B. ii. c. x — G.
2 Ps. xl. 8, xxxix. 1, ci. 3 ; 2 Cor. i. 12; Ps. cxix. 4, 5, 20; 2 Chron. xix. 3, xxx. 18, 19;
Neh. i. 11 ; Isa. xxvi. 8, 9.
332 A CABINET OF JEWELS. [ChAP. II.
thy servant, who is devoted to thy fear.' Verse 44, ' So shall I keep
thy law continually for ever and ever.' Verse 45, ' And I will walk at
liberty : for I seek thy precepts/ Acts xxiv. 1 6, ' And herein do I
exercise myself, to have always a conscience void of offence toward God,
and toward men.' Heb. xiii. 18, ' Pray for us : for we trust we have a
good conscience, in. all things willing to live honestly.' Gracious souls
do strongly affect that which they cannot easily effect : Ps. cxix. 57,
' Thou art my portion, O Lord : I have said that I would keep thy
words.' Some read this verse thus,. ' Lord, I have said, my portion shall
be to keep thy words.' Holy David was fully determined and resolved
in himself, to keep God's royal law, in spite of the world, the flesh, and
the devil. And so Barnabas exhorted the disciples, that with purpose
of heart they would cleave unto the Lord, Acts xi. 23 ; as if all piety
and truth of grace consisted in gracious purposes of heart. Certainly
when the bent of a man's mind, and the settled purpose of a man's soul,
and the unfeigned desires of his heart, are for God, for grace, for holi-
ness in heart, in life, then the estate and condition of that man is safe
and happy. It is very observable that that great apostle Paul, in his
spiritual conflict, lays a very great stress upon these things ; witness
Rom. vii. 16, ' If then I do that which I would not, I consent unto the law
that it is good.' So verse 18, * For to will is present with me.' So verse
1&, ' For the good that I would I do not : but the evil which I would
not, that I do.' So verses 21, 22, ' I find then a law, that, when I would
do good, evil is present with me. For I delight in the law of God after
the inward man.' So verse 25, * So then with the mind I myself serve
the law of God.' Certainly, the truth, the life, and power of grace, of
holiness, of regeneration, is not so much seen in our actions, as in the
renewing and sanctifying of our minds and wills, according to that Rom.
xii. 2, ' Be ye transformed,' or metamorphosed, as the Greek has it, 'by
the renewing of your mind.' No man is to judge of the soundness or
sincerity of his spirit by some particular acts, but by the constant frame
and bent of his spirit, and by his general conversation in this world. If
particular actions might determine whether a man had grace or no
grace, whether he were in Christ or not in Christ, whether he were a
saint or not a saint, whether he were sincere or unsound, we should
many times conclude, that those had no grace who indeed have, and
that they were not in Christ who indeed are, and that they are no
saints who indeed are, and that they are not sincere, who certainly are
true Nathanaels.^ The best saints have had their extravagant motions,
and have very foully and sadly miscarried as to particular actions, even
then when the constant course and bent of their spirits have been God-
wards and Christ-wards, and holiness-wards and heaven-wards, &c.
Witness David's murder and adultery, Noah's drunkenness, Lot's incest,
Joseph's swearing, Job's cursing, Jonah's vexing, Peter's denying, and
Thomas his not believing. Such twinklings do and will accompany the
highest and fairest stars. As he who foots it best may be found some-
times all along, and the neatest person may sometimes slip into a slough.
^ Thougli the needle of the seaman's compass may jog this way and that way, yet the
bent of the needle will still be northward. So though a Christian may have his particular
sinful joggings, this way or that way, yet the bent of his heart will still be God wards.
Una actio non denominat.
Chap. II.] A cabinet of jewels. 333
He that cannot endure to see a spot upon his clothes, may yet sometimes
fall into a quagmire. So the holiest and exactest Christians may some-
times be surprised with many infirmities andunevennesses,and sad miscar-
riages. Certainly particular sinnings are compatible with a gracious
frame, though none are with a glorious condition. Though no darkness,
no clouds can be mixed with the sun in heaven, yet both may be in the air
which is enlightened below. Our best estate on earth is mixed, and not
absolute. Glory annihilates all sinful practices, but grace only weakens
them. The most sincere Christian is but an imperfect Christian, and
hath daily cause to mourn over his infirmities, as well as he has cause
to bless God for his graces and mercies. Well, sirs ! look, as every par-
ticular stain doth not blemish the universal fineness of the cloth, so
neither doth this or that particular fact disprove and deny the general
bent of the heart. Particulars may not decide the estate either way.
It is true, a man by a particular sinning is denominated guilty, but by
no one particular can a man's estate be challenged, either for good or
bad. He that shall judge of a Christian's estate by particular acts,
though notorious bad, will certainly ' condemn the generation of the
righteous.' We must always distinguish betwixt some single good
actions, and a series of good actions. It is not this or that particular
good action, but a continued course of holy actions, that denominates
us holy. Certainly, as there is no man so holy, but sometimes he falls
into this or that particular sin ; so there is no man so wicked, but
sometimes he falls in with this or that particular duty. Witness
Pharaoh, who in a fit desires Moses and Aaron to pray for him ; and
witness Balaam, who in a good mood desires to die the death of the right-
eous ; and witness Saul, who under a pang condemns himself, and
justifies David ; and so witness Ahab's humbling of himself, and
Nineveh's repenting, and Felix his trembling, and Herod's hearing of
John Baptist gladly.^ Now look, as every sin which a godly man falls
into, through infirmity, doth not presently denominate him ungodly, so
neither will a few good actions done by «a wicked man prove him godly.
It is what the course and tenor of the life is, that must be most dili-
gently and wisely observed, for every man is as his course is ; if his
course be holy, the man is so ; if his course be wicked, the man is
wicked. There is a maxim in logic, viz., that no general rule can be
established upon a particular instance ; and there is another maxim in
logic, viz., that no particular instance can overthrow a general rule. So
here, as no man can safely and groundedly conclude from no better pro-
mises^ than from some few particular actions, though in themselves
materially and substantially good, that his heart is therefore sincere ; so
on the contrary, no man ought to conclude, because of some gross par-
ticular sinful actions, and extravagant motions, that his heart is unsound.
O sirs I we are not to make a judgment of our states and con-
ditions, by some particular actions, whether they are good or evil,
but we are to make a judgment of our estates and conditions by
the general frame, bent, and disposition of onr hearts, and by the con-
' Mere particular actions do not conclude, either way, the estate of the soul. An
hypocrite may do some good act, and an upright person may do some sinful act. A man
must give in judgment for or against himself, according as the habitual purpose and
temper of his heart stands, .&c. ^ Qu. ' premises " ?— Ed.
334 A CABINET OF JEWELS. [ChAP. II.
stant tenor of our lives.^ It is certain, that God accounts every wicked
man guilty of all those sins, wickednesses, and vanities, which the settled
purpose, desire, bent, bias, and frame of his soul inclined him to, though
he doth not actually commit them : Mat. v. 28, ' He that looketh on a
woman to hist after her, hath committed adultery already with her in
his heart.' A man may commit adultery, and yet not touch a woman.
There are many thousands that die of the wound in the eye. So 1 John
iii. 15, 'Whosoever hateth his brother is a murderer.' A man may
commit murder, and yet not kill a man, yea, he may commit murder,
and yet not touch a man : Prov. xxiii. 7, ' For as he thinketh in his
heart, so is he/ The man is as the mind is. God esteems of wicked
men according to their hearts, and not according to their words. So it
is as certain that the Lord accounts every godly man to do all that good,
that the settled purpose, frame, bent, bias, and unfeigned desires of the
soul inclines him to : 2 Cor. viii. 12, ' If there be first a willing mind, it
is accepted.' So Heb. xi. 17, 'By faith Abraham, when he was tried,
offered up Isaac : and he that had received the promises offered up his only
son ;' that is, in disposition and full purpose of heart, and willingness
of mind, which God accepted for the deed. A true intent is in God's
account as a real act. So David had a purpose, a mind, a will to build
God a house, and for this God commends him : 1 Kings viii. 18, ' And
the Lord said unto David my father. Whereas it was in thy heart to
build an house unto my name, thou didst well that it w^as in thy heart ;*
yea, God rewards him for it, as if he had actually done it, and tells him
in his ear that he would build him an house, 2 Sam. vii. 27. So when
that servant that owed his Lord ten thousand talents had shewed his
readiness, and willingness, and resolvedness to pay all : ' Lord, have
patience with me, and I will pay thee all !' Mat xviii. 26, a thing as im-
possible for him to do, as it is for us to keep the whole law, and not to
fail in one point ; but his desires, his mind, his will, his purposes was to
do it ; w^ell, and what does his Lord do ? Why, his Lord has compassion
on him, and loosed him, and forgave him the debt, ver. 27 ; his Lord
took this for full and current payment, he accepted of the will for the
deed. So when Zaccheus had unfeignedly professed his purpose and
willingness to make restitution, Christ presently replies, ' This day is
salvation come to thy house," Luke xix. 9. Certainly the Lord accounts
that soul a true believer, and a blessed soul, that unfeignedly desires to
believe ; witness that Mat. v. 6, ' Blessed are they which do hunger and
thirst after righteousness : for they shall be filled.' And it is as certain
that the Lord accounts that sinner a true penitent, that doth unfeignedly
desire, purpose, and resolve to repent, to break off his sins, and to turn to
the Lord, as you may see in that great instance of the prodigal : Luke
XV. 18-20, ' I will arise, and go to my father, and will say unto him,
Father, I have sinned against heaven, and before thee, and am no more
worthy to be called thy son : make me as one of thy hired servants.
^ It is not a pan^ of the soul, nor a mood, nor a fit of an ague, nor a flash of lightning,
nor a man's being as the morning dew, but his habitual purpose, resolution, and incli-
nation to good, that evidences the man to be really good : Ps. cxix. 10, 'My soul breaketh
for the longing that it hath unto thy judgments at all times,' &c. A sheep may slip into a
slough as soon as a swine ; and an apple tree may have a fit of barrenness, as well as a
crab tree. But the sheep loves not to wallow in the mire, as the swine does. And though
the apple tree be barren one year, yet it brings forth fruit the next.
Chap. II.] a cabinet of jewels. 335
And he arose, and came to his father. But when he was yet a great
way off, his father saw him, and had compassion, and ran, and fell on
his neck, and kissed him.' As soon as ever the prodigal did but purpose
and resolve to repent, and return to his father, the compassions of his
father are kindled and turned towards him, and he does not go, but runs
and falls on his neck, and instead of kicking and killing, there is no-
thing but kissing and embracing a returning prodigal. God always
sets a higher value upon our dispositions than upon our actions, and in
our best services he esteems more of our wills than he does of our deeds,
as is evident by the scriptures in the margin.^ Every good man is as
good in the eye and account of God, as the ordinary frame and bent of
his spirit speaks him to be. Every man is as holy, as humble, as
heavenly, as spiritual, as gracious, as serious, as sincere, as fruitful, as
faithful, as watchful, &c., as the settled purposes, desires, resolutions,
and endeavours of his soul speaks him to be. Hence "Noah is said
to be a just man, and perfect or upright in his generation, Gen.
vi. 9. And hence Job is said to be a perfect and an upright man, one
that feared God and eschewed evil. Job i. 1-8. And hence David is
said to be a man after God's own heart, 1 Sam. xiii. 14 ; and to fulfil
all his wills. Acts xiii. 22. Here the Greek word '^sXrji^ara is wills, to
note the universality and sincerity of his obedience. And hence
Zacharias and Elizabeth are said to be both righteous })efore God, walk-
ing in all the commandments and ordinances of God blameless, Luke i.
5, 6. Hence the church is said to be all fair : Cant. iv. 7, ' Thou art all
fair, my love, and there is no spot in thee.' And hence those hundred
forty and four thousand saints that had their Father's name written in
their foreheads, Kev. xiv. 1, are said to be without fault: ver. 5, ' And in
their mouth was found no guile : for they were without fault before the
throne of God.' God in the covenant of grace, and upon the credit of
his Son's blood, and for the glory of his free grace and favour, is graciously
pleased to accept of his people, and to approve of his people, and to de-
light in his people, and to interpret his people, according to the common
bent, frame, disposition, resolution, unfeigned desires, and constant en-
deavours of their souls. But, &c.
III. Thirdly, If your obedience he the obedience of faith, then your
estate is good, then you have assuredly an infallible work of God
upon your souls.
Quest. But how shall we know whether our obedience be the obe-
dience of faith or no ? How may a man discern when his obedience-
springs from faith ?
Ans. You may certainly know whether your obedience be the obe-
dience of faith or no, by these following particulars :
[1.] First, That obedience that springs from faith is a full obe-
dience, a universal obedience. David did look upon his universal obe-
dience as a special testimony of his uprightness : Ps. cxix. 6, ' Then
shall I not be ashamed, when I have respect unto all thy command-
ments.' Mark ! the psalmist doth not say, When I obey all thy com-
mandments, then shall I not be ashamed ; but, * When I have a respect
to all thy commandments, then shall I not be ashamed.' Now a respect
to all God's commandments notes an inward awe and reverential eye
J 2 Cor. viii. 10 ; 1 Cor. ix. 17 ; 1 Peter v. 2 ; Exod. xxv. 2 ; Pliilem. 14.
3.36 A CABINET OF JEWELS. [ChAP. II.
towards every duty that God requires. The words, according to the
Hebrew, may be read thus : ' Then shall I not blush when my eye is
to all thy commandments.'^ Now you know the traveller hath his eye
towards the place whither he is going, and though he be short of it, yet
he is still a-putting on and pressing forwards all he can to reach it. So
when the eye of a saint is to all the commands of God, and he is still
a-pressing forwards towards full obedience, such a soul shall never be
put to the blush ; such a soul shall never be ashamed in the great day
of our Lord Jesus. So Acts xiii. 22, ' I have found David the son of
Jesse, a man after mine own heart, which shall fulfil all my will ;' -rayra
TO, '^iXTifiara ^oy, all my wills, to note the sincerity and universality of
his obedience. So Acts xxiv. 16, ' And herein do I exercise myself, to
have always a conscience void of offence toward God, and toward men.'
So Heb. xiii. 18, ' We trust we have a good conscience, in all things
willing to live honestly.' That obedience that springs from faith doth
neither dispute divine commands, nor divide divine commands one from
another. Zacharias and Elizabeth were both righteous before God,
walking in all the commandments and ordinances of the Lord blame-
less, Luke i. 5, 6. That obedience that springs from faith is a full obe-
dience, a universal obedience. It is universal in respect of the subject,
the whole man, and it is universal in respect of the object, the whole
law. Mark ! he who obeys sincerely obeys universally, though not in
regard of practice, which is impossible ; yet (1.) In regard of his will
and desires; his will and desire is to obey all: Rom. viii. 18, 'For to
will is present with me.' Ps. cxix. 5, ' Oh that my ways were directed
to keep thy statutes'! (2.) In respect of election or choice ; he chooses
to obey all : Ps. cxix. 173, ' Let thine hand help me : for I have chosen
thy precepts.' The word here rendered chosen signifies to choose upon
trial and examination : I have chosen thy precepts before all, and above
all other things.^ I have chosen thy precepts for my chiefest good,
and for my only treasure. I have chosen thy precepts to own them, to
follow them, and to obey them. (3.) In respect of approbation ; he
approves of all the commands of God, as holy, just, and good ; he highly
approves of those royal commands that he cannot perfectly obey : Rom.
vii. 12, ' Wherefore the law is holy, and the commandment holy, just,
and good.' And ver. 16, ,' I consent unto the law that it is good.' He
assents to the commands of God as holy, and he consents to them as
oood. (4.) In respect of affection ; he loves all the commands of God,
he dearly loves those very commands that he cannot obey : Ps. cxix. 97,
' O how I love thy law !' Such a pang of love he felt, as could not
otherwise be vented, but by this pathetical exclamation, ' Oh how love I
thy law!' Ver. 113, 'I hate vain thoughts, but thy law do I love.'
Ver. 163, ' I hate and abhor lying, but thy law do I love.' Ver. 119,
' Thou puttest away all the wicked of the earth like dross : therefore
I love thy testimonies.' Ver. 127, ' Therefore I love thy commandments
' The rule is good and true, quicquld propter Deum fit, equaliter fit, lie who doth serve
and obey God for God's sake, will equally obey all that God commands him. No one
command is unjust or unreasonable to him whose heart is upright in obedience, &c.
Seneca, describing a virtuous man (Epist. 120), saith of him, that he is idem semper, et in
omni actu par sibi.
2 Bacharti, from Bachar. The word notes a careful and diligent choice, upon good trial
and proof.
Chap. II.] A cabinet of jewels. 337
above gold, yea, above fine gold.' Ver. 159, ' Consider how I love thy
precepts.' Ver. 167, ' My soul hath kept thy testimonies ; and I love
them exceedingly.' (5.) In respect of valuation or esteem, he highly
values all the commands of God, he highly prizes all the commands of
God, as you may see by comparing these scriptures together : Ps. cxix.
72, 127, 128, Ps. xix. 8-11, Job xxiii. 12. (6.) In respect of his pur-
pose and resolution ; he purposes and resolves, by divine assistance, to
obey all, to keep all : Ps. cxix. 106, 'I have sworn, and will perform it,
that I will keep thy righteous judgments." Ps. xvii. 3, ' I am purposed
that my mouth shall not transgress.' (7.) In respect of his inclination ;
he has an habitual inclination in him to keep all the commands of God:
1 Kings viii. 57, 58, 2 Chron. xxx. 17-20 ; Ps. cxix. 112, 'I have inclined
my heart to perform thy statutes always, even to the end.' (8.) In respect
of endeavours ; they endeavour to keep all : Ps. cxix. 59, ' I turned my
feet unto thy testimonies.' There is no man that obeys God truly, who
doth not endeavour to obey God fully. And thus you see in what re-
spect that obedience that flows from faith is a full obedience, a univer-
sal obedience. A child of God obeys all the commands of God in respect
of his sincere desires, purposes, resolutions, and endeavours ; and this
God accepts in Christ for perfect and complete obedience. This is the
glory of the covenant of grace, that God accepts and esteems of sincere
obedience as perfect obedience. Such who sincerely endeavour to keep
the whole law of God, they do keep the whole law of God in an evan-
gelical sense, though not in a legal sense. In the work of conversion,
God infuseth all grace together, and writes not one particular law in
the hearts of his children, but the whole law, which is a universal prin-
ciple, inclining the soul impartially to all, Ezek. xi. 19, 20. The gra-
cious soul sincerely falls in with every command of God, so far as he
knows it, without prejudice or partiality ; he dares not pick and choose
what commands to obey, and what to reject, as hypocrites do ; he hath
an eye to see, an ear to hear, and a heart to obey the first table as well
as the second, and the second as well as the first. He doth not adhere
to the first, and neglect the second, as hypocrites do ; neither doth he
adhere to the second, and contemn the first, as profane men do. All
Sauls, Jehus, Judases ,Demases, scribes, pharisees, and temporaries,^ they
are still partial in their obedience ; for while they yield obedience to
some commands, they live in the habitual breach of other commands,
Mat. xxiii. 23. Jehu boastingly calls out, ' Come, see my zeal for the Lord
of hosts,' 2 Kings x. 29, 30. But if Jehoshaphat had gone a little fur-
ther, he might have seen his calVes too, contrary to God's commands.
Herod heard John Baptist gladly, and did many things ; but if John
will be close and plain with him, he shall then first lose his liberty, and
then his head for his labour, Mark vi. 16, 17. A sincere Christian loves all
the known commands of God, and prizes all the commands of God, and
sees a divine image, majesty, and authority stamped upon all the com-
mands of God. And therefore the main bent and disposition of his
soul is to obey all, and to be subject to all the commands of God. Let
me in a few particulars open this great truth a little more fully to you.
And therefore take me thus.
' See Glossary, s. v. — Q.
VOL. IIL Y
338 A CABINET OF JEWELS. [ChAP. II.
First, A sincere Christian will endeavour to obey God in suffering
commands as well as in doing commands, in losing as well as gaining
commands. An unsound Christian, he loves cheap obedience ; he is
willing to fall in with those commands that are not chargeable or costly ;
he loves a cheap gospel, and a cheap ministry, and a cheap membership,
and a cheap communion of saints, &c. But when his obedience comes to
be chargeable, when his obedience to divine commands may cost him his
health, his strength, his liberty, his riches, his estate, his friends, his
credit, his name, &c., then he retires, then he cries out, Durus sermo,
it is a hard saying, who can bear it ? John vi. 60. This is a hard com-
mandment, who can obey it ? When religion is attended with freedom,
honour, and safety, when religion is attended with riches, pleasures, and
applause, then unsound hearts will put forwards ; but when these part,
then they bid religion farewell. As you see in the young man in the
Gospel, who was willing to follow Christ so long as he might be no
loser in following of him, Mat. xix. 20-25 ; but when it eame to this,
that he must part with his riches or with Christ, then he falls off, and
went away sorrowful, because he had great possessions. But now a
sincere Christian will obey even the most chargeable and costly com-
mands of God, as you may see in that little book of martyrs, tenth and
eleventh chapters of the Hebrews ; and as yo-u may see in the three
children in Daniel, in the disciples, in the primitive Christians, and in
the martyrs in the Marian days : Mat. xix. 27. But,
Secondly, // your obedience springs from faith, then you will en-
deavour to obey God in relative commands as well as in absolute com-
mands. You will not only hear, and pray, and read, and meditate, and
fast, and mourn, but you will labour to be good in your relations, both
as a husband, a father, a master, a magistrate, a minister. Remember
this for ever, every one is that really that he is relatively. Many make
a great profession, and are under a great name, and have great parts
and gifts, and can discourse rarely well on any subject, whose houses
are not Bethels, but Bethavens ; not little temples, but little hells. One,
writing of the Italian women, saith that they were angels in the streets,
saints in the church, and devils in their houses. This is very applicable
to many high professors this day, who are very forward in the general
duties of religion, and yet make little conscience of relative duties ; but he
whose obedience springs from faith, he will make conscience of relative
commands as well as of absolute commands. Whatever command hath
the stamp of God, the authority of heaven, upon it, though it seem never so
small, he dares not disobey it. If he s6es a beam of divine majesty sitting
upon the face of any command, he will submit to it. You know men will
not refuse a penny if the king's stamp be upon it ; so if the authority of
God be stamped upon the least command, a sound Christian will yield sub-
jection to it as well as the greatest. Mark, if a man make no conscience of
relative commands, though his general conversation as a Christian be
never so admirable, yet he hath great cause to suspect himself and his
estate, and that his heart is not right in the sight of God, Acts viii. 21.
Oh that you would seriously consider that relative and domestical
graces and duties do more demonstrate true piety and godliness than
public duties, than general duties, do ; for pride, vain-glory, self-ends,
and a hundred other outward carnal considerations, may put a man
Chap. II.] A cabinet of jewels. S39^
upon the general duties of religion, as you may see by the scriptures- ia
the margin,^ and as you may see in the scribes and pharisees through-
out the New Testament ; but it argues both truth and strength of grace
to be diligent and conscientious in the discharge of relative duties ; and
this is the true reason why the apostles in their epistles do so frequently,
so earnestly, and so strongly, by variety of motives, press Christians to
the performance of those relative duties that lie upon their hands. But,
Thirdly, If your obedience springs from faith, then you will endea-
vour to obey God in affirmoiive commands, as well as in negative
commands. You will not only look upon what God would not have
you to do, but you will also look to see what God would have you to
do. Dives was not cast into hell for oppressing. Lazarus, but for not
shewing mercy to Lazarus ; he was not damned because he took any-
thing from him, but because he gave nothing to him, Luke xvi. 19-29..
The evil servant did not riot out his talent, but omitted the improve-
ment of it, for which he was cast into outer darkness, Mat. xxv. 24-31.
Nor those reprobates in the same chapter did not rob .the poor saints,
but omitted the relieving of them, which was their ruin. Moab and
Ammon were banished the sanctuary to the tenth generation for a mere
omission, because they met not God's Israel in the wilderness with
bread and water, Deut. xxiii. 3, 4 Look, as the omission of good diet
breeds diseases, so the omission of religious duties will either make
work for repentance, or for hell, or for the Physician of souls. Mark,,
there is many a man's religion lies merely in negatives ; he is no
swearer, no drunkard, no adulterer, no oppressor, no defrauder, &c.,
Luke xviii. 11. A formal professor's obedience to divine commands does
principally lie in negatives ; he considers not so much what the com-
mand requires as what it prohibits, and he pleases himself rather in
abstaining from evil than in doing of good, in being outwardly reformed
than in being inwardly renewed. He thinks it enough that he turns
from sin, though he makes no conscience of turning to God. If you;
ask him concerning affirmative commands, there you will find him
speechless. Ask him, Art thou holy ? Art thou humble ? Art thou
heavenly ? Art thou sincere ? Art thou a believer ? Dost thou set up God
as the great object of thy fear ? Dost thou love God with a superlative
love ? Is the Sabbath of the Lord a delight unto thee ? &c. Now here
you strike him dumb ; he looks upon the neglect of these things as no
sins, because they are not such scandalous sins as the others are, Isa.
viii. 13, Ps. xviii. 1, Isa. Iviii. 13. Remember, sirs, sinful omissions
many times lead to sinful commissions,, as you may see in the angek
that fell from heaven to hell ; and as you may see in Adam, who fell
from his highest glory into a woful gulf of sin and misery. But,
Fourthly, If your obedience sprinxj from faith, then you will ended^
vour to obey God in tlte spirit of the command, as well as in the letter
of the coTnmand. In every command of God there is an intra and an
extra; one part of Christ's law binds the flesh, and another part binds
the spirit : ' Thou shalt do no murder ;' there is the letter of the com-
mand. ' Thou shalt not be angry with thy brother without a cause ;'
there is the spirit of the command. * Thou shalt not commit adultery;'
there is the letter of the command. ' Thou shalt not look upon a woman
* Isa. Iviii. 1-5 ; Hosea v. 14 ; Zech. vii 4-7.
840 A CABINET OF JEWELS. [ChAP. II.
to lust after her;' there is the spirit of the command, Mat. v. 21, 22,
27, 28. The pharisees of old did not look to the spirituality of the law,
but only to the letter of the law ; they rested wholly upon an outward
conformity to the law. When their hearts were full of hellish lusts,
they were all for the outside of the law, they regarded not the inside of
the law ; they were all for washing of platters and cups, and for beauti-
fying of tombs, like an adulteress, whose care is to paint and set a fair
face upon a foul matter ; they were all for paying tithe of mint and
anise and cummin ; but they regarded not the inside of the law, they
omitted the weightier matters of the law, viz., judgment, mercy, and faith,
Mat. xxiii. 23. While Paul walked by the letter of the command, he was
blameless in his own account ; but when he came to walk by the spirit of
the command, then «in revived, and he died, Philip, iii. 6, Rom. vii. 9.
Friends, there are the more general duties of religion, as hearing, pray-
ing, reading, receiving, fasting, repeating, discoursing, &c. Now these
all lie in the very letter of the command. And there are the more inward
and spiritual duties of religion, as the exercise of faith, fear, love, hope,
joy, patience, contentation, humble submission, and choosing of God,
and cleaving to God, and delighting in God, and admiring of God, and
exalting of God, and following hard after God, and holy meditation, and
self-examination, &c. Now all these lie in the very spirit of the com-
mand.^ Now in the exercise of these more spiritual duties our fellow-
ship and communion with God mainly lies. In the more general duties
of religion, an hypocrite may manifest the excellency of his gifts ; but
in the more spiritual duties of religion, a sincere Christian doth mani-
fest both the excellency and efficacy of grace. Mark, an unsound heart
looks no further than to the bare letter of the command, to bare hear-
ing, and bare praying, and bare preaching, and bare fasting, and bare
giving, and bare receiving, and bare suffering; he looks no further than
to that part of the command which only binds the flesh, or outward
man ; and if he does but observe that in the gross, he thinks he hath
done marvellous well ; like a melancholy man, that matters not what
melody and harmony he makes, so he does but touch the strings of the
instrument. But now, a sound, a sincere Christian, he looks to the spirit
of the command ; and if he does not come up to that in sincere desires,
in gracious purposes, in fixed resolutions, and in cordial endeavours, he
can have no peace, no rest, no quiet, no comfort. O sirs ! as ever you
would see God, and enjoy God another day, you must labour, not only
to obey the letter of the command, but also to bring your hearts to the
sincere obedience of the spirit of the command. This is a very close,
piercing, distinguishing, and discovering sign. But,
Fifthly, If your obedience springs from faith, then you will labour,
not only to obey God in the matter, but also in the manner of thecovn-
mand, not only in the substance of the command, but also in the cir-
cumstance of the command. God requires the manner as w%ll as the
matter ; and God looks upon that work as not done, that is not done in
a right manner. ' Did not the Lord command sacrifice ? and did not
^ Could a man come up to all affirmative and negative precepts in his outward conver-
sation ; yet, if he were not spiritual in all these, his obedience would be but as a body-
without a soul. The pharisees, rise higher in their outward obedience, and yet Christ clearly
and fully convinces them that they were wretched adulterers and murderers, though they
were not guilty of any such outwar d. crimes, &c.
Chap. II.] a cabinet of jewels. S^^l
Cain offer sacrifice ? and yet God bad no respect to him, nor to his offer-
ing, because his sacrifice was not offered up in a right manner, his offering
was not offered up by a hand of faith; he offered his offeriug, but because
he did not offer himself as an offering to God, his offering was rejected by
God,' Gen. iv. 8.^ A work may be materially good that is not formally
and eventually good ; and this was Cain's curse. How frequently did
God command the Jews to pray ? and yet he plainly tells them, ' When
you spread forth your hands, I will hide mine eyes from you ; yea, when
you make many prayers, I will not hear/ Isa. i. 15. He commanded
them to sacrifice, and yet he saith, ' To what purpose is the multitude
of your sacrifices?' ver. 11, and all because they did not manage their
prayers nor sacrifices in a right manner. Their hands were full of blood,
and their hearts were full of sins, and their lives were full of lewdness ;
and therefore all their services were vain oblations, yea, an abomination
to God. An unsound heart looks no further than to the substance of
the command. If he has heard, and prayed, and fasted, and read, and
repeated, and given alms, and received the Lord's supper, he strokes
himself, and blesses himself, and hugs himself, and thinks all is well,
and so he looks no further. But now a sound sincere Christian, he
looks to the circumstance as well as the substance, to the manner as
well as to the matter of the commands When he prays,, he labours to
pray fervently, earnestly; he labours to get his heart into his prayers ;
when he hears, he will hear with attention and intention of spirit ; when
he walks, he endeavours to walk wisely, humbly, faithfully, fruitfully,
circumspectly, exemplarily, winningly, convincingly, blamelessly; when
he obeys, he desires and endeavours to obey freely, willingly, cheerfully.^
O sirs ! if we pray, and pray not fervently ; if we hear, and hear not
fruitfully; if we obey, and obey not willingly ; if we shew mercy, and
do it not cheerfully ; if we sanctify the Sabbath, and not with delight,
all is worth nothing, all will come to nothing, Isa. Iviii. 13. Mark, there
are some circumstances accessory, some necessary, some wherein the
being, and some wherein the well-being of a duty doth consist ; and if
you abstract these from them, the duty is worth nothing. Take away
fervency and humility from prayer, take away faithfulness and fruitful-
ness from hearing, and take away willingness and delight from ol)edience,
and all will be worth nothing. God regards not only the matter, but
the manner. Criton the papist could say, That God loved better ad-
verbs than nouns, not to pray only, but to pray well. Non honum sed
bene agere,'Not to do good, but to do it well, is the great wisdom of a Chris-
tian. What is the sun without light, or the fountain without water, or
the body without the soul, or wood without fire, or a bullet without a
gun, or a shipwithout a rudder? No more are words in prayer, without the
spirit of prayer. God looks more at the manner than at the matter of your
prayers. And let thus much suffice to confirm, the first particular. But,
[2.] Secondly, That obedience that springs from faith, is an obedi-
ence that is only grounded upon the word of God, the commands of
God. Ps. cxix. 4, 5, 'Thou hast commanded us to keep thy precepts dili-
gently ; Oh that my ways were directed to keep thy statutes !' Isa. viii.
^ Luther on Genesis. — G.
2 James v. 17, 18; Micah vi. 8 ; 1 Pet. ii. 12, and iii. 1-3 ; 1 Thess. ii. 10; 2 Cor. i. 12;
Pb. ex. 3.
342 A CABINET OF JEWELS. [ChAP. II.
20, 'To the law and to the testimony ; if they speak not according to this
word, it is because there is no light in them.' Mat, v. 18, ' For verily I
say unto you, Till heaven and earth pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled/ John x. 35, ' If he called
them gods, unto whom the word of God came, and the Scripture cannot
'be broken.' Chap. xii. 48, ' He that rejecteth me, and receiveth not
my words, hath one that judgeth him ; the word that I have spoken, the
same shall judge him in the last day.' 2 Tim. iii. 1 6, 17, ' All Scripture
is given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness, that the man of God may
be perfect, throughly furnished unto all good works." Now the reasons
why that obedience that springs from faith is an obedience that is only
grounded upon the word of God, the commands of God, are these five :
(1.) And the first is drawn /rom the supremacy and sovereignty of
Ood, who alone is to prescribe to man his duty. He is our great Lord
and Master, he is our only Lord and Lawgiver. Isa. xxxiii. 22, * For the
Lord is our Judge, the Lord is our Lawgiver, the Lord is our King.'
•James iv. 1-2, ' There is one Lawgiver, who is able to sa/ve and to destroy ;
who art thou that judgest another V Now by the laws of this Lord and
Lawgiver, we must square all our actions. Look, as it would be very
absurd in a serVant to do that work which he thinks meet, and not what
his master commands ; so it is as absurd for men to think, that God
will accept of this or that at their hands, when they cannot plead his
•superscription and authority for what they do. God will one day say to
such, ' Who hath required this at your hands ?' Isa. i. 12. O sirs! you
must lay the command of God as a foundation for what you do, or else
all your buildings, though never so glorious, will certainly totter and
fall; in all you do, you must be able to say, 'Thus saith the Lord,' or
else after you have done your best, you may be undone for ever. But,
(2.) Secondly, God's promise and blessing is only annexed to God's
command. He that will have the sweet of the promise, and the bless-
ings of heaven, he must look that his obedience be bottomed upon
divine commands. In holy actions it is not thy performance, nor thy
grace, nor thy warmth, nor thy zeal, but the command and the promise
that is annexed to it, that will bear thee out. Therefore we are called
children of the promise, and heirs of the promise. Gal. iv. 28 ; Heb. vi.
17. The children of God, in all their obedience, should still keep an
eye upon the command of God, and the promise of God, as ever they
would run the race that is set before them, Heb. xii. 1. But,
(3.) Thirdly, Our obedience must be grounded and bottomed upon a
divine command, because of that great corruption, pollution, blindness,
and darkness which is upon our minds and understandings, which
would carry us to what not, if we were not to steer our Christian course
by divine commands, Col. ii.:20-22. The apostle condemns those things
which had a show of humility and great mortification, because they
were not bottomed upon a divine command ; and Christ condemned
many practices of the scribes and pharisees, because they were not
bottomed upon a divine command, as you may see by comparing the
6th, 15th, and 23d chapters of Matthew together. But,
(4.) Fourthly, Our obedience must be bottomed upon a divine com-
mand, because else we can never be able to bear up our hearts comfort-
Chap. II] A cabinet of jewels. 343
ably, courageously, confidently, and resolutely, under all the afflictions,
oppositions, temptations, persecutions, and discouragements that we
meet with in the ways of the Lord, and in doing the work of the Lord,
Ps. xliv. 9, seq. ; Ezek. xx\dii. 12, 22. All the messages that the pro-
phets delivered were still grounded upon a divine command, ' Thus saith
the Lord ;' and this steeled their spirits in the work of the Lord, this
made them resolute and undaunted in the midst of all the afflictions
"and oppositions that they met with. And so it was a word of command
that raised the spirits and encouraged the hearts of the apostles in the
work of the Lord, in the face of all the oppositions, threatenings, and
buftietings that they met with from the civil powers, Acts iv. 19, 20,
and V. 29. You know Absalom lays his bloody commands upon his
servants, as their highest encouragement to that bloody work of killing
his brother Amnon, 2 Sam. xiii. 28. ' Now Absalom had commanded
his servants [his assassins], saying, Mark ye now when Amnon's heart
is merry with wine, and when I say unto you. Smite Amnon, then kill
him, fear not : have nofc I commanded you ? Be courageous, and be
valiant \ or sons of valour, as the Hebrew runs. And so a Christian
must lay the command of God before him, as his highest encouragement
to do what Go J requires of him, &c.
(5.) Fifthly and lastly, Our obedience must be bottomed and grounded
upon the commands of God, to difference and distinguish ourselves
from all hypocrites, formalists, superstitious and profane persons,
whose obedience is sometimes bottomed upon the traditions of men,
and sometimes upon the commandments of m^en. It was the sin of
the ten tribes, that they complied with the command of Jeroboam and
his princes, to worship the calves at Dan and Bethel ; and for this the
wrath of the Lord fell heavy upon them. * Ephraim is oppressed and
broken in judgment, because he willingly walked after the command-
ments.' And sometimes their obedience is bottomed upon the examples
of men, sometimes their obedience is bottomed upon the examples of
their forefathers and ancestors, — Jer. x. 3, ' The customs of the people
are vain,' &c., — and sometimes upon the examples of great men. This
was that which the pharisees objected against believing on Christ.'
' Have any of the rulers or of the pharisees believed on him ? but this
people who knoweth not the law are cursed.' And sometimes they
bottom their obedience upon the example of the multitude. This was
Demetrius his argument against Paul, on the behalf of Diana, ' that all
Asia and the world did worship her,' Acts xix. 26, 27; and therefore
the doctrine of Paul, that they be no gods which are made with hands,
w^as false, and not to be suffered. This hath always been, and is still,
the common plea of many. We do but as the most do ; and sure a great
many eyes can see more than one or two. And hereupon they exclaim
against others for their singularity, because they won't do as the rest of
their neighbours do. But,
[3.] Thirdly, That obedience that springs from faith is a growing
obedience, it is an abounding obedience. Such a man's desires, will,
study, and labour, is to get up to the highest pitch of obedience, to get
up to the highest round in Jacob's ladder : Rev. ii. 19, ' I know thy
' Isa. xxix. 13, 14 ; Mat. xv. 1-10; Mark vii. 3-10; Hosea v. 11, 12 ; Jer. xliv. 17, 18,
&c. ; John vii. 48, 49.
844 A CABINET OF JEWELS. [ChAP. II.
work, and charity, and service, and faith, and thy patience, and thy
works ; and the last to be more than the first.' The angel of the
church of Thyatira is commended, (1) first, for his love ; (2) for his
charity ; (3) for his faith ; and (4) for his patience. And in the general
course of his life, he daily became more excellent ; for his ' latter works
were more than the first,"* that is, they were more manifest proofs of his
constancy, aud more worthy of praise than the first. This faithlul
pastor is commended for his holy progress in grace and holiness. So
Paul, Philip, iii, 12, ' Not as though I had already attained, either were
already perfect ; but I follow after, if that I may apprehend that for
which also I am apprehended of Christ Jesus.' Ver. ] 3, ' Brethren, I
count not myself to have apprehended : but this one thing I do, for-
getting those things which are behind, and reaching forth unto those
things which are before.' Ver. 14, * I press towards the mark, for the
prize of the high calling of God in Christ Jesus.' The Greek word
<5/c*;/cw, doth emphatically import a pressing with an eager pursuit after
the mark. It is the same word that signifies to persecute, because the
earnestness of his spirit in pressing toward the mark now is the same
that it was in the persecution of those that pressed toward the mark
before. Look, as good runners, when they come near unto the mark,
stretch out their heads, and hands, and whole bodies, to take hold of
them that run with them, or of the mark that is before them ; so he in
his whole race so laboured unto that which was before, as if he were
still stretching out his arms to take hold of it. If such a man might
have his choice, he would be the most humble, the most holy, the most
heavenly, the most mortified, the most patient, the most contented, the
most thankful, the most fruitful, the most active, the most zealous, and
the most self-denying Christian in the world, 1 Peter i. 15> 16. If he
might have his choice, he would be holy as God is holy, and perfect as
his heavenly father is perfect ; he would do the will of God on earth, as
those princes of glory, the angels, do it now in heaven, viz., freely,
readily, cheerfully, delightfully, universally, reverentially, and un-
weariedly, &c. If he might have his choice, he would exercise every
grace, and perform every duty, with all his might ; he sees so much
excellency and beauty in God and Christ, that he cannot be at rest till
he be swallowed up in the enjoyment of them ; he sees so much ex-
cellency in grace, that nothing but perfection of grace will satisfy him ;
he makes perfection not only his utmost end, but he also labours after
perfection with his utmost strength and endeavours. When God is made
the one of a man's desires, the one of a man's affections, the one of a
man's life and comfort, then will he be the one of a man's endeavours
too. That obedience that springs from faith, when it is not winter-
time with a Christian, is a fruitful obedience, it is an abounding obe-
dience, it is a progressive obedience. Look, as the mercy and favour of
God to a believer is not stinted nor limited, so the obedience of a be-
liever to God is not stinted or limited ; but now the obedience of hj^o-
crites is always stinted and limited. This command they will obey, but
1 It is not every believer's happiness always to make a progress in grace. Solomon
and Asa, and others, run retrograde. Saints have their winter seasons ; tliey have their
decaying times, and withering times, as well as their thriving times, their flourishing
times, Kev. ii. 4.
Chap. II.] A cabinet of jewels. 345
not that ; this duty they will do, but not that ; this work they will
attend, but not that, &c.
[4.] Fourthly, That obedience that springs from faith is the obedi-
ence of a son, not of a slave ; it is a free, voluntary, evangelical obedi-
ence, aud not a legal, servile, and forced obedience : Ps. ex. 3, ' Thy
people shall be willing in the day of thy power, in the beauties of holi-
ness \ in the Hebrew, it is willingnesses, in the plural number, to shew
their exceeding great willingness : Ps. xxvii. 8, ' When thou saidst. Seek
ye my face, my heart said unto thee. Thy face, Lord, will I seek.' By
face is meant, (1.) God himself: Exod. xx. 8, 'Before my face,* that is,
before me. (2.) His favour, Jer. xviii. 17, ' I will sljew them the back,
and not the face, in the day of their calamity.' Now, no sooner had
God given forth a word of command for the psalmist to seek him, and
to seek his favour, but presently his heart did echo to that command :
* Thy face. Lord, will 1 seek.' So Jer. iii. 22, ' Return, ye backsliding
children, and I will heal your backslidings ; behold, we come unto thee,
for thou art the Lord our God.' Every gracious soul hath the duplicate
of God's law in his heart, and is willingly cast into the mould of his
word : Rom. vi. 17, 'Ye have obeyed from the heart the form of doctrine
that hath been delivered to you,' or whereto you were delivered, as the
words may be read. They did not only obey, but they obeyed from the
heart, their hearts were in their obedience : Ps. xl. S, ' I delight to do
thy will, O my God ! yea, thy law is within my heart,' or in the midst
of my bowelsj as the Hebrew runs ; these note the tenderest affections.
There is the counterpane^ of the law written, yea, printed upon every
gracious heart ; a godly man will live and die with the law of God
stamped upon his heart. Col. i. 12 ; Philip, i. 8 ; Jer. xxxi; 33. beata
Apocalypsis ! said the martyr, catching up the Revelation, that was cast
into the same fire with him to be burned. O blessed revelation ! how
happy am I to be burned with thee in my hands ? It was Christ's
meat and drink to do his Father's will ; and the same mind is in all the
saints as was in Christ Jesus. * They delight in the law of God after
the inward man,' John iv. ; Philip, ii. 5 ; Rom. vii. 22. True obedience
flows ffom principles of heartiness and love within, and not from bye and
base respects and ends, that are carnal and worldly. It is observable,
that Jehu's obedience was as ample and as large as God's command :
2 Kings X. 30, ' And the Lord said unto Jehu, because thou hast done
well in executing that which is right in mine eyes, and hast done unto
the house of Ahab according to all that was in mine heart, thy children
of the fourth generation shall sit on the throne of Israel.' And yet
because his heart was not in his obedience, and because he did not
purely act for God, but for himself, that he might bring about his own
designs, he met with a revenge instead of a reward ; as you may see
in that : Hosea i. 4, * And the Lord said unto him. Call his name Jez-
reel, for yet a little while, and I will avenge the blood of Jezreel
upon the house of Jehu.' Jehu's heart was not in his obedience, he
had a dispensatory conscience ; for though he rooted out Baal's wor-
ship, yet the golden calves must still continue. He destroyed idola-
ters, but not idolatry ; and this carnal policy brought down vengeance
and misery upon him and his posterity. Artaxerxes goes far : Ezra
^ See Glossary, s. v. — G.
346 A CABINET OF JEWELS. [ChAP. II.
vii. 23, * Whatsoever is commanded by the God of heaven, let it be
diligently done.' To what a height doth this heathen prince rise !
He will do anything for God, he will do everything for God that he
requires. But mark, what is that which moves him to it ? Is it love
to God ? is it delight in God ? Oh no ! all his obedience proceeded
from nothing but fear of wrath and vengeance, as is evident in the
latter part of the verse : ' For why should there be wrath upon the
realm of the king, and of his sons'?' or, as the Hebrew runs. Why
should there be boiling or foaming anger, great indignation ? as it is
rendered and made the utmost degree of divine displeasure in that
Deut. xxix. 28. Some read these words, 'Against the realm of the
king and his sons/ as distinct one from another, and not depending
one upon another ; thus : Against the realm, the king and his sons ;
and this reading the original will bear. And this reading shews, that
as the king feared God's wrath against himself, so also against his
realm and children ; and accordingly he was the more studious and
careful to escape it. Blind nature was afraid of divine wrath, and
therefore was the more sedulous to prevent it. Oh ! but now a true
child of God, he has the law of God written, not only in his under-
standing, but also in his heart and affections, Ezek. xxxvi. 25-27 ;
and this is that which makes his obedience to be pleasing and de-
lightful to him ; so that if he might be free from the injunctions and
directions of the wofrd, with the servant in the law, he would not value
such a liberty, Exod. xxi. 4-6, &c. ; he would not swear, nor lie, nor ba
drunk, nor whore, nor dissemble, nor cheat, nor run into all excess of
riot if he might, because in his soul he has a principle of grace, and an
inward contrariety and antipathy against it ; he would not cease to
hear, to read, to pray, to meditate if he might, because his soul takes
a delight and sweet complacency in these things. There is a principle
within him agreeable to the precept without him, which makes all reli-
gious performances to be easy and pleasurable to him. Look, as the
eye delights in seeing, and the ear in hearing, so a gracious heart (ex-
cept when it is under a cloud of desertion, or in the school of tempta-
tion, or under some grievous tormenting afflictions, or sadly worsted by
some prevalent corruption) delights in obeying. Actions of nature, you
know, are actions of delight ; and so are all those actions that spring
from a new nature, a divine nature, &c.
[5.] Fifthly, That obedience that springs from faith is a transform-
ing obedience. It mightily alters and changes a man ; from impurity
to purity, from sin to sanctity, from unrighteousness to righteousness,
from earthly-mindedness to heavenly- mindedness, from pride to humi-
lity, from hypocrisy to sincerity, (fee, -2 Cor. iii. 18, Rom. xii. 1, 2. Such
as please themselves with this, that they are no changelings, and that
they are whatever they were, these are still in the gall of bitterness, and
bond of iniquity, Acts viii. 23. That obedience of the Komans, which
was said to have come abroad unto all men, was an exemplary obe-
dience, and a transforming obedience, Bom. xvi. 19. Certainly, gospel-
obedience is a grace of much worth, and of great force upon the whole
man ; for when it is once wrought in the heart, it worketh a confor-
mity to all God's holy will. But having spoken more largely of this in
my other writings, let this touch here suffice, &c.
Chap. IL] a cabinet of jewels. 347
[6.] Sixthly, That obedience that springs from faith is a constant obe-
dience ; it is a fixed and resolved obedience. ]Not in respect of practice
and continued acts, 'for in many things we offend all' ' There is
not a just man upon the earth, that doth good and sinneth not.' ' Who
can say, I have made my heart clean, I am pure from my sin '^' * There
is no man that sinneth not.' ' If we say we have no sin, we deceive
ourselves, and the truth is not in us,' ha} But in respect of a Chris-
tian's sincere desires, bent of will, purpose of heart, resolution of soul,
and faithful endeavours : Ps. cxix. 20, ' My soul breaketh for the long-
ing that it hath unto thy judgments at all times.' Ver. 112, 'I have
inclined my heart to keep thy statutes alway, even to the end.' Ver. 33,
' Teach me, O Lord, the way of thy statutes, and I shall keep it unto
the end.' Job xvii. 9, ' The righteous shall hold on his way ; and he
that hath clean hands shall be stronger and stronger.' So Isa. xl. 29-31,
Job ii. 3, Mark, the renewed man hath at all times a desire to fear
the name of the Lord, Neh. i. 1 1 ; a will to live honestly at all times,
Heb. xiii. 18. And it hath «ome endeavours and exercise of spirit, to
keep always a conscience void of offence towards God and men, Acts
xxiv. 16. The Israelites, in their marches toward the holy land, were
many times interrupted by divers enemies, but yet they advanced in
their course, as soon as they could get rid of their enemies. So, though
the believer be many times interrupted, in the course of his obedience,
by many fierce temptations, and 'strange working of corruptions ; yet
after the temptation is over, the believer returns to the course of obe-
dience with greater forwardness, and with redoubled strength and
courage, and in the end perfects his course of holiness in the fear of the
Lord, 2 Cor. vii. 1. Mark, the appearing motion and walking of an
unregenerate man in a way of righteousness and holiness, is but artifi-
cial, from the engine of hypocrisy and self-interest, like the flying of
Architus his artificial dove,^ and therefore having no inward principle
of life, it endureth not ; but the motion and walking of a man, renewed
by grace in ways of holiness and righteousness, is like the natural
living motion of birds, it continues as long as life continues ; and as
everything in motion, the nearer it comes to the centre, the more swiftly
it moves, so the nearer the believer, through time, to his rest in heaven,
the more prepense he is in all his motions towards God ; ' he forgets
the things that are behind, and reacheth forth unto those things that
are before,' Philip, iii. 13. That obedience that springs from faith is a
fixed and resolved obedience ; like David's worthies, it will break
through an host of Philistiiies, through an army of difficulties, impedi-
ments, and discouragements, that it may be found doing the will of
God. To make this a httle more clearly and fully out, observe with me
these few things :
First, No contrary commands of men shall take this man off from
his obedience to the commands of 'God, Acts iv. 19, and v. 29, &c.
Secondly, No stream of evil examples, no current of corrupt times,
shall bear them down in ways of obedience : Joshua xxiv. 15, 'I and
my household will serve the Lord, though all Israel should serve idols.'
And Noah was upright with God, and walked with God in his genera-
1 James iii. 2 ; Eccles. vii. 20 ; Prov. xx. 9 ; 1 Kings viii. 46 ; 1 John i. 8. ; Ps. xvii. 3.
2 Archytas : About the 'dove,', see OelL, x. 12.— (i.
348 A CABINET OF JEWELS. [ChAP. II.
tion, when the whole world was overspread with violence, and all flesh
had corrupted their ways, Gren. vi. 9, and vii. 1.
Thirdly, No worldly profit or advantage shall bribe this man from
his obedience, Heb. xi. 8; Abraham will obey and follow God, though
he forsakes all the benefits and contentments of his native country, and
of his father's house, not knowing where his lot should fall, &c.
Fourthly, No carnal disputes or reasonings with flesh and blood shall
dissuade him from his obedience, Heb. xi. 7. Noah might have raised
many objections against that strange attempt of building an ark, a work
of an hundred and twenty years' continuance ; but Noah waves all dis-
putes, and falls upon building of the ark, according to the command of
God. So Paul, as soon as he was converted, he was commanded by
God to preach to the Gentiles ; he might have made abundance of
objections against that service, but instead of objecting, he falls close
to his Master's work, and never consults with flesh and blood. Gal.
i. 15-17.
Fifthly, No flood of natural aflection shall hinder them in the way
of their obedience. When God commanded Abraham to offer up Isaac
as a burnt-offering, he goes about it readily, and never acquaints Sarah
with it, lest she should have hindered him in his obedience, and he goes
three days journey to effect it, Gen. xxii. compared with HeU xi. 17-19.
When God commands, Abraham will not stick at it, though it be to
offer up a son, a natural son, and not an adopted son ; an only son, and
not one of many ; a son of the free-woman, and not of the bond-woman ;
a son of his old age ; a son of the promise ; a son in whom all the na-
tions of the earth should be blessed ; a son of his love and delight ; a
son that made the good old man laugh and be merry,^ — Isaac signifies
laughter, — a son that was grown up to some years ; witness the wood
of the burnt-offering that he laid upon him, Gen. xxii. 6, 7. And this
was the commendation of Levi: Deut. xxxiii. 8, 9, ' And of Levi he said,
Let thy Thummim and thy Urim be with thy holy one' [Urim and
Thummim signify light and perfection, according to their best deriva-
tion in the Hebrew tongue, and they are here put in the plural number,
lights and perfections, to note the plenty as well as the excellency of
divine graces,] ' whom thou didst prove at Massah, and with whom thou
didst strive at the waters of Meribah ; who said unto his father and to his
mother, I have not seen him ; neither did he acknowledge his brethren,
nor know his own children.'^ This relates to that heroical fact of the
Levites, Exod. xxxii. 26-29, when, at the commandment of Moses, they
slew their idolatrous brethren that had worshipped the golden calf, not
sparing those that were most nearly allied to them, but did execute
God's judgments upon parents, brethren, and children, as if they had
been mere strangers to them ; the Levites were so impartial in God's
cause as not to acknowledge either father or mother, brother or children,
against his command. Natural affections are strong, but supernatural
obedience is stronger. Some have well observed, that the married mar-
tyrs, who were parents of many children, as Rogers, Watts, Guest, Raw-
lins, &c., suffered with most alacrity.^
^ By Urim and Thummim, some understand sincerity of life, and soundness of doc-
trine.
^ Interesting notices of all these in Clarke, as before, sub nominihus. — G.
Chap. II.] a cabinet of jewels. 3i9
Sixthly, No terrors, no threats, no reproaches, no afflictions, no op-
positions, no persecutions, no bonds, no banishments, no dangers, no
deaths, shall deter them or affright them from their obedience, as will evi-
dently appear by comparing of these scriptures together, Ps. xliv. 16-21 ;
Acts XX. 23, 24 xxi. 12, 13, and xxiv. 14 ; Dan. iii. 14-19 ; Rev. xii. 11.'
This is most evident in il\e histories of the ten persecutions, and in all
other histories, both of a former and a later date, &c.
Physicians observe a difference betwixt the natural and preternatural
heat in men's bodies. The preternatural heat, which ariseth from dis-
temper, may be more for the present; but as it exceeds for measure, so
it abates for time, because the natural heat is a more equal, and mode-s
rate, and durable heat ; every part hath an equal share, and it is not
extreme, and yet it continues. Thus it is with hypocrites and upright
persons in the matter of obedience. The hypocrite may, in a kind of
preternatural heat, in a hot fit, in a present heat, fall upon hearing, and
reading, and praying, and reforming of his family, and upon leaving of
this sin and that, and upon casting off this vain company and that, and
upon associating of himself with this good company and that. But
this hot fit does not last ; the cold fit takes him again, and then he
shakes hands with all his duties, and loses all his good inclinations, and
lays aside all his warm resolutions. Will the hypocrite pray always ?
Job xxvii. 8, 9. Ephraim's goodness was as a morning cloud, which
soon vanisheth, and as the early dew, which is soon dried up by the
sunbeams, Hosea vi. 4. They were both false and fickle, unsteady and
unstable, constant only in inconstancy ; their hearts were never right
with God, for they were not stedfast in his covenant, Ps. Ixxviii. 36, 37.
There are four times wherein an hypocrite may express a great readi-
ness and forwardness to religious duties :
(1.) First, When he is under terrors and distress of conscience.
Oh, now for a little ease, a little rest, a little quiet, a little comfort,
what won't the hypocrite do ! &c.
(2.) Secondly, When he is under sore and heavy afflictions. Hosea
v. 15, ' In their affliction they will seek me early ;' Isa. xxvi. 16, 'Lord,
in trouble have they visited thee ; they poured out a prayer when thy
chastening was upon them ;' Ps. Ixxviii. 34, ' When he slew them, then
they sought him.' It is a reproach to some : No penny, no paternoster.
And it is a shame to others : No plague, no paternoster; no punish-
ment, no prayer, &c. So Pharaoh and Ahab, &c.
(3.) Thirdly, When religion is in fashion, when it is a credit to he
a professor, and when ^profession is the highway to jprojit and prefer-
ment. In the warm summer of prosperity, when there is no hazard, no
danger, no loss to be a Christian, who then so forward in religious duties
as the hypocrite ? but when the sun of persecution is up, then he falls
away. Mat. xiii. ^, 6.
(4.) Fourthly, When others' presence, ■counsel, and examples have
an influence upon them. Oh, now they keep close duties ! Joash did
that which was right in the sight of the Lord all the days of Jehoiada
the priest ; but when Jehoiada was dead, Joash serves groves and idols,
and turns a deaf ear to those prophets that testified against him, and
gives Zechariah the son of Jehoiada his passport out of the world for
inveishino: against his evil manners, and the wicked courses of his
350 A CABINET OF JEWELS. [ChAP. II.
princes and people, 2 Chron. xxiv. 2, 17-23. Whilst the good judges
lived, the Israelites kept close to the service of God : Judges ii. 7, 'And
the people served the Lord all the days of Joshua, and all the days of
the elders that outlived Joshua, who had seen all the great works of
the Lord that he did for Israel' But when the good judges were dead,
the Israelites did what was right in their own- eyes : every man's lust
was his law, Judges xvii. 6, and chap. xxi. 25. Whilst Moses was pre-
sent, there was no talking of a golden calf, but no sooner was his back
.turned but the Israelites make a golden calf, and worship it when they
had done, Exod. xxxii. 1-9^ &g.
. But now mark, that obedience that springs from faith, that is a con-
stant obedience, that is constant in opposition to fits and starts, and
imports the course and bent of a Christian's life, which is always to
walk with God, to cleave to God, to follow God, and to obey God. But,
[7.] Seventhly and lastly. That obedieTwe that springs from faith,
is directed to right ends. Gospel obedience has always gospel ends
attending of it. Quest. What are tliey ? Ans. They are these nine.
(1.) First, To testify our thankfulness^ to the Lord for all his favours
and benefits, that we have received from him, Ps. ciii. 1-4; cxvi. 12,
&c.
(2.) Secondly, To recover tJie image of God again, to the height of
what we are able. The first Adam lost the image of God by his dis-
obedience. Now, this image of God we recover again in Christ our
second Adam ; but so as that the more enlightened, the more holy, the
more humble, the more heavenly, the more righteous, the more gracious,
and the more obedient we are, the more we recover of this image of
God, which consists in knowledge, righteousness^ and true holiness,
Eph. iv. 24 Now, saith the believer, my intent is to recover that pre-
cious image of God which I hjst in the first Adam., and therefore do I
labour to come up to the highest pitches of obedience, because the
higher I rise in my obedience, the more I shall recover of the lost
image of God. I know that I lost this image by partaking of the
disobedience and pollution of the first Adam ; and I know that I have
recovered in part the same image by partaking of the obedience and holi-
ness of the second Adam ; and I yet further know that the more holy
and obedient I am, the more I shall be like to that God that is holiness
itself, and the more I shall recover of that blessed image which consists
in perfect hoUness.
(3.) Thirdly, Not for the justification of their persons, for that is
only by Christ's complete obedience, which is made theirs by faith,
1 Cor. i. 30, Colos. ii. 10 ; but for the testification of their justifying
faith, according to that of the apostle, James ii. 17, 18, 26, &c.
(4.) Fourthly, That they may imitate the Lord Jesus Christ, that
they Wjay be the more conformnable to Christ their head, who pro-
poses his holiness to believers as a pattern for them to follow, as a copy
for them to write after: 1 John ii. 6, ' He that saith he abideth in him,
ought himself also to walk even as he walked.' Now saith the believer,
oh how holy, how humble, how heavenly, how meek, how compassion-
ate, how zealous, how exemplary, how convincing, how winning, how
obedient was he when in this world ! and therefore, O my soul ! look
to it, that thou makest it thy business, thy work, thy heaven, to imitate
Chap. II.] a cabinet of jewels. 351
the Lord Jesus to the utmost that thou art able to reach to, Mat, xi.
28, 29.
(5.) Fifthly, Though not for the obtaining of salvation, that being
made sure to us by Christ, yet for the obtaining of assurance of sal-
vation, and for the making of our calling and election sure, accord-
ing to that word, 2 Peter i. 5-11.
(6.) Sixthly, That they may keep up their communion with God;
for though the union the saints have with God by Christ depends wholly
upon that which is without, viz., their being married to Christ, and
clothed with his righteousness, yet the communion which the saints
have with God through the Spirit hath much dependence upon a saint's
walking, and upon his obedience ; so that, if a saint shall dare to walk
carnally and loosely, though he shall not break the marriage-knot, and
lose his union, yet he will by such sinful practices grieve the Spirit, and
lose his communion with God, Jer. iii. 14, Isa. xlix. 1, 2. But on the
other hand, when a believer walks spiritually, graciously, obedientially,
oh what sweet communion ! what delightful communion ! what high
communion, what commodious communion ! what soul-satisfying, soul-
ravishing, soul-filling, soul-contenting communion with God does he then
enjoy ! When the child walks wisely and obedientially before his
father, what sweet and delightful converses and communion is there
between the father and the child ; but if the child walk foolishly, stub-
bornly, rebelliously, disobediently, the prudent father will carry it
severely, strangely, frawningly, and at a distance. Though his heart
be still full of love to his child, and though he won't disinherit him,
yet he will not be familiar with him. The application is easy, &c.
(7.) Seventhly, To keep down the body, and to bring it into subjec-
tion to the soul : 1 Cor. ix. 27, * But I keep under my body, and bring
it into subjection.'' By spiritual exercises the apostle did subdue his
flesh to the obedience and discipline of the Spirit. In former times they
had several exercises, as wrestling, and running for the prize. Now,
such as were slow, pursy, unwieldy, and lazy, were cashiered; they would
not admit such to> be of their society or company, who wrestled and run
for the prize. Them that were admitted to those exercises kept their
bodies at an under, and did not pamper their bodies with dainties and
delicates. To these the apostle alludes; of idleness there comes no
goodness. When the spirit is not acting in that which is good, that the
flesh may be kept under, the fliesh will take an advantage to be very
active in those things that are evil, that the spirit may be kept under ;
the flesh is like an unruly beast, which through rest, idleness, and high
feeding, grows wild and masterless. Now, the only way to tame this
beast is to work him hard ; so the way of ways to keep the body under
is to keep up the soul as much as may be, in the full exercise of holi-
ness and obedience. Such as have most pampered their bodies, have
been the greatest en>emies to. their own souls ; and how many are
there this day that pamper their bodies, but starve their souls ; that
adorn their bodies, but defile their soul ; that trick and trim up their
bodies with gold, and silver, and silks, whilst their souls are naked
of all grace, holiness, and goodness, like the Laodiceans of old.^ The
body itself, if you set too high a price upon it, will make a cheap
1 Deut. xxxii. 13-17 ; Jer. v. 7, 8, &c. ; Rev. iii. 16-18.
852 A CABINET OF JEWELS. [ChAP. IL
soul ; a man may be as happy in russet as in tissue ; and he is cer-
tainly an unhappy man whose outside is his best side. Our bodies
are but dirt handsomely tempered, and artificially formed ; we derive
our pedigree from the dust, and are akm to clay ; and therefore we
need not scruple the keeping of it under by holy exercises, and by all
ways of gospel obedience, &c.
(8.) Eighthly, To the frofit and advantage loth of sinners and
saints. [1.] To convince sinners, to silence sinners, and to stop the
mouths of sinners. Let but one man that walks wisely, humbly, cir-
cumspectly, convincingly, exemplarily, blamelessly, come into a town,
a parish, a family, made up of drunkards, swearers. Sabbath-breakers,
whoremasters, &c., and his holy walking will convince them and con-
demn them, 1 Peter ii. 12, 15; chap. iii. 13, IG. [2.] To the profit,
advantage, and encouragement of the saints. The strict, exact-walking
Christian provokes the slight, loose Christian to mend his manners,
and to order his steps and conversation aright ; and the lively active
Christian puts the dull, heavy, sluggish Christian to a blush, and spurs
and quickens him up to a more lively walking with God ; and the warm,
flaming, zealous, burning Christian puts heat and warmth into the cold,
formal, frozen Christian ; and the free, liberal, bountiful Christian pro-
vokes others to be free, noble, and liberal for the supply of the necessi-
ties of the saints, 2 Cor. ix. 1, 2; chap. viii. 1, 2, S, 4, 19, 20, &c.
(9.) The ninth and last, though not the least, end, is the honour and
glory of the great God. God's grace is the spring, and God's glory is
the end of all a Christian's obedience. God's glory is the ultimate end,
the primary end, the universal -end, the sea to which all a Christian's
actions, like so many rivers, move and bend, Eom. xiv. 7, 8 ; Philip, i.
20, 21. It is true many poor, low, mean, base eaids may creep into a
Christian's performances ; but here mark, [1.] they are disallowed ; [2.]
they are loathed and abhorred ; [3.] they are resisted and striven against;
[4.] they are lamented and mourned over; [5.] the gracious soul would
willingly be rid of them. If a Christian might have his choice, he would
never be troubled with any base end any more. Beloved, you must
always distinguish between a man's settled and his suggested ends. A
man's settled end may be one thing, and his suggested end another
thing. Now for ever remember this, that the great God always makes
a judgment of men according to their settled ends, according to the
universal frame of their spirits, and not according to those ends that
may be suggested to them by the world, the flesh, or the devil. It is
in this case as it may be with a man that shoots at a mark ; he aims
aright at the mark, but his elbow may meet with a jog, which may carry
the arrow quite another way than what he intended; or as it is with a
man that is sailing to such a haven, or to such a harbour, he steers a
right course by his compass, but the winds blowing contrary, and the
sea running high, he is forced into such a creek, or such a harbour,
which he never intended, &c.
Quest. Is it requisite, for the clearing of the sincerity of our hearts,
that we have a continual eye to the glory of God in every action we
do?
Ans. 1. First, You must distinguish between an actual aim and in-
tention, and an habitual aim and intention. For the first, an actual
Chap. II.] a cabinet of jewels. 353
aim and intention of the spirit, in every particular action that a man
doth to the glory of God, is utterly impossible, whilst we carry about
with us a body of sin and death. The angels and ' spirits of just men
made perfect ' do thus actually aim at the glory of God in all they do ;
but it is a work that will be too high and too hard for us, whilst we are
here in a polluted estate. This was so high a mark, that Adam missed
it in his innocency. No wonder then if we often miss it in our sinful
state and condition. But,
Ans. % Secondly, There is an habitual inclination in us, in every
action we do, to aim at the honour and glory of God, though there be
not the actual intention of the spirit in every action we do. It is with
us, as with a man travelling towards a town or city ; he thinks in the
morning to go to such a town, such a place, where he purposes to lie
the first night, and therefore sets forth towards it ; and though he doth
not think of this every step he takes, yet it is his purpose in his journey
to rest there at night ; or as it is with a man that comes to church, his
end is to hear the word of the Lord ; yet in every word he hears spoken,
he hath not the thought of his end upon his spirit, but he is there by
virtue of his first intention. So here, though in every particular there
be not an intention of spirit to level this or that action to the glory of
God, yet it is the main drift and habitual scope of a man's spirit, that
God's glory may be the end of all his actions.
Ans. 3. Thirdly, There is a mediate and there is an immediate eye-
ing or looking to the glory of God; as when I forbear such and such a sin,
because God by such a command hath forbidden it, or I do such and such
a duty, because God hath commanded it. Now, in eyeing of the command
of God, I eye the glory of God immediately, though not mediately.^ But,
Ans. 4. Fourthly, In some 'particular or special cases, I ought
actually to eye the glory of God : as [1.] In some eminent or extraor-
dinary service that I am to do for Christ ; or [2.] In some special
testimony that I am called to give for Christ or his gospel .; or [3.] In
some great thing that I am called to suffer for Christ, or his gospel, or
his interest. But,
Ans. 5. Fifthly, The more a Christian actually eyes the glory of God
in all he does, the more, [1.] He glorifies God ; [2.] The nearer you are
the life of heaven, and the more you act like the glorious angels, and
* the spirits of just men made perfect ;' [3.] The more will be your joy,
comfort, and peace, both in life and death, and in the day of your ac-
count ; [4,] The more strong will be your confidence and assurance that
your spiritual estate is good, and that you shall be saved for ever ; [5.]
The better you will be able to bear up under all the false, hard, and sour
censures of this world ; [6.] The more you will be temptation-proof ;
[7.] The more glorious and weighty will be your crown of glory at last.
He shall be highest in heaven, who has actually aimed most at the
glory of God in this lower world.
And thus you see how you may know whether your obedience is such
an obedience as springs from faith or no. Now, if upon trial you shall
find that your obedience is the obedience of faith, then you may safely
and groundedly conclude, that you have a saving work of God upon
your hearts. But,
' Qu. ' mediately, though not immediately ' ?— Ed.
VOL. III. Z
S54! A CABINET OF JEWELS. [ChAP. II.
IV. Fourthly, A gracious heart is an uniform heart. Ubiquity^ is
a sure evidence of integrity. He tliat is truly good, will be good in bad
times, and in the worst of places. Principles of grace and holiness are
lasting, yea, everlasting ; they are not like the morning cloud, nor the
early dew, Ps. cxix. 112 ; 1 John iii. 9 ; Hosea vi. 4. A gracious soul
will be steady and fixed in its principles, in the worst times, in the worst
places, and under variety of dispensations. Let times and places be
what they will, he will not dishonour his God, nor blemish his profession,
nor wound his conscience to preserve his safety, or to secure his liberty.
An upright man is a right man; so "^^^ jashar is rendered by the
Septuagint, Judges xvii. 6. He is one that will not be bowed or bent
by the sinful customs or examples of the times and places where he
lives. Abraham was righteous in Chaldea, and Noah was perfect in his
generation, though it was the worst in the world ; and Lot was just in
Sodom, and Job was upright in the land of Uz, which was a place of
much profaneness and superstition ; and Nehemiah was courageous
and zealous in Damascus ; and Daniel was holy, yea, eminently and ex-
emplarily holy, in Babylon, The several generations wherein these holy
men lived, were wholly devoted to wickedness and superstition, and yet
these precious, gracious souls had wholly devoted themselves to the
Lord and his service ; so David, ' My soul breaketh for the longing it
hath to thy judgments at all times,' Ps. cxix. 20. Let the times be
never so dangerous, licentious, superstitious, idolatrous, or erroneous, yet
David's heart was strongly carried forth to God's judgments ; that is, to
his word, for under this title, judgments, you are to understand the
whole word of God. So there Avere some in Sardis that were of the
same spirit with the worthies last mentioned : Rev. iii, 4, ' Thou hast
a few names even in Sardis which have not defiled their garments ; and
they shall Walk with me in white : for they are worthy.' In polluting
times pure hearts will keep themselves pure ; a holy heart will keep
himself undefiled, even in defiling times, Ps. cxix. 1-3. Rev. xiv. 4,
* These are they which were not defiled with women ;' Avhen others are
besmeared all over, he will keep his garments white and clean. The
three children, or rather the three champions, Dan. iii. 17-20, were so
highly resolved to keep themselves pure from the abominations of their
day, that it was neither Nebuchadnezzar's music that would flatter them,
nor his fiery furnace that could scare them from their God, or from their
duty, or from their religion. Let the times never so often turn, you
shall find that he that is really holy, he will be holy under every turn ;
no turns shall turn him out of a way of holiness : Job xvii. 9, ' The
righteous shall hold on his way ; and he that hath clean hands shall be
stronger and stronger.' The laurel keeps its freshness and greenness
in the winter season ; a gracious soul is semper idem. Let the wind,
and the world, and the times turn which way they will, a gracious soul
for the main will still be the same ; he is ' like mount Zion, which cannot
be removed,' Ps. cxxv. 1. Job xxvii. 5, 6, ' Tjll I die, I will not remove
my integrity from me. My righteousness I hold fast, and will not let
it go ; my heart shall not reproach me so long as I live.' A gracious
heart is, in some measure, like the heart of God, without variableness
or shadow of changing. That Christian that is not for substance the
^ Being alike in all places, — G,
Chap. II.] A cabinet of jewels. 355
same that once he was, was never what he ought to be, James i. 17. A
gracious heart is firm and fijied for God and godliness, both in prosperity
and in adversity ; take him among the good or among the bad, take
him in storms or cahias, in winter nights or in summer days, take him
among friends or foes, take him at bed or board, take him in health or
sickness, take him in an ordinance or out of an ordinance, take him in,
his work or take him at hi& recreations, take him in his commerce or in
his converse, take him living or take him dying, and you shall still find
that the bias of his soul is still God-wards, Christ-wards, holiness- wards,
and heaven- wards. A gracious man will stand his ground, and hold his
own in all change&, his heart being fixed upon an, unchangeable God.
The philosopher's good man is rsr^dyuvog, four square ; cast him where
you will, like a die he falls always square and sure. So cast a gracious
man where you will, and into what company you will, and into what
condition you will, yet still he falls sure and square for God and godli-
ness.^ Let the times be never so sad, nor never so bad, yet a gracious
soul will keep his hold ; he will let all go, he will let everything go,
before he will let his God go, or his religion go, or his integrity go. A
gracious Christian is like gold. Now cast gold into the fire, or into the
water ; cast it upon the dunghill, or into the kennel; cast it among the
poor, or among the rich ; among tbe religious, or among the super-
stitious, &c. ; yet still it is gold, still it retains its purity and excellency.
So cast a gracious Christian, who is the only golden Christian in the
world, into what condition you will, and into what company you willj
yet still he will retain his purity, his innocency. Lapidaries tell u&
of the Chelydonian stone,^ that it will retain its. virtue and lustre no
longer than it is enclosed in gold : a fit emblem of an hypocrite, who is
onl}' good while he is enclosed in golden prosperity, safety, and felicity..
An unsound Christian, like green timber, shrinks when the sun of perse-
cution shines hot upon him. Mat. xiii. 6. The heat of fiery trials cools
the courage of an unsound Christian. If you put water into a tub, it
will have the shape of the tub that you put it into ; or if you put water
into a glass, it will have the shape of the glass you put it into. This is
the very picture of an unsound heart ; but a sincere Christian is like a
massive vessel of gold, that keeps its own shape and figure, at all times,
in all places, and in all companies. Unsound hearts> they will be right-
eous among the righteous, and licentious among the licentious. They
will be as the company is amongst which they are cast. With the good
they will be good, and with the bad they will be bad ; with the zealous
they will be zealous ; and with the superstitious they will be super-
stitious ; and with the lukewarm they will be lukewarm. They are for
all times and tides ; they are for any turn that will serve their turn ;
they are for any mood that will bring either profit or pleasure to them ;
they are like Alcibiades, of w-hom it was said, that he was omniuTrh
horarum homo^ a man for all times ; for he could, swagger it at Athens,
and take any pains at Thebes ; he could live most sparingly at Lacedse-
mon, and bib^ among the Thracians, and hunt among the Persians. They
> Joshua xxiv. 15 ; Ps. cxii. 7 ; Mai. iii. 6. Tke poor heathen could say, that change
of place causeth not any change of mind, &c. :
Coelum non animun mutant qui trans mare curruni. — (Herat, lib. i. ep. xi.)
* See Index sub voce for other references to this.— G. ^ == 'tipple.' — G.
So6 A CABINET OF JEWELS. [ChAP. II.
are like the chameleon, ready to change their hue with every one they
converse with ; they are like Polypus, that resembleth every stone that
it sticketh to ; or they are like the buskins anciently used in tragedies,
that would serve either leg alike ;^ they are as fit for one society as an-
other ; or like the players that used them, such as acting princely parts,
wear royal apparel, keep state, and demean themselves gravely and
soberly, so long as they are in public view upon the stage ; but when
they have done acting, are no sooner off the stage, but they pass pre-
sently into another habit, and retain neither their princely behaviour
nor apparel, but are most beggarly, base, and debauched, either in
private among themselves, or among their companions like themselves.*
Unsound hearts can accommodate themselves to the times, and comply
with them, whatever they be. With Proteus they will transform them-
selves into all shapes ; as the times change, so will they ; what the times
favour, that -they will favour ; what the times commend, that they will
commend ; what the times cry up and admire, that they will cry up and
admire ; and what the times frown upon and condemn, that they will
frown upon and condemn. Look, as curious and well drawn pictures
seem to turn their eyes every way, and to smile upon every one that
looks upon them, so these can turn with the times, they can look as
the times look, and smile as the times smile ; they can say with the
times, and sail with the times ; sometimes they can act one part, and
sometimes another part, as the times require. If the times require a
large profession, they can .make it ; if the times bespeak them to leave
their religion at the church <ioor, they can leave it. But now, a sincere
Christian, he will labour to be so much the more gracious, by how much
the more the times are licentious. A sincere Christian is like gold. If
you cast it into the iire, it will not waste ; if you throw it into the
water, it will not rust, it will retain its own purity and excellency where-
ever you dispose of it. But,
V. Fifthly, A gracious heart sets hvmself most against his darling
sin, his bosom-sin, against the -sin of hie complexion, constitution,
inclination, and calling, &c., Heb. xii. 1. There is some one sinful
quality that is more predominant in the heart of man than any other.^
There is some one Delilah, some one darling sin that a man is more apt
to play withal, and to hug in his own bosom, than any other. There is
usually some one sin that is a favourite, some one sin which the heart
is most fond of, and which the bias of the soul doth most naturally and
strongly incline towards. Pliny writeth of some families that had privy
marks on their bodies peculiar to those of that line ; and so every man
hath as it were his privy sin, which is most justly and peculiarly called
his; as in a ground that lieth untilled, amongst the great variety of weeds,
there is usually some master weed, one among the rest that is rifer and
ranker than all the rest. And as it is in the body of man, that altheugh
in some degree or ^ther, more -or less, there be a mixture of all the four
elements, not any of them wholly wanting, yet there is some one of
them predominant that gives the denomination; in regard whereof
some are said to be of a sanguine, some of a phlegmatic, some of a cho-
leric, and some of a melancholic constitution. Now, thus it is in the
souls of men. Though there be a general mixture and medley of all
' Lucian. * Seneca, ep. 76, &c. ' Feccatum tn delitiis, — Augustine.
Chap. II.] a cabinet of jewels. 357
evil and corrupt qualities, yet is there some one usually that is para-
mount, more powerful and prevalent, that swayeth and sheweth forth
itself more eminently and more evidently than any other of them do ;
and from this, therefore, more frequently and apparently discovering
itself, is the denomination wont to be given whereby some are styled
ambitious, some lascivious, some envious, some malicious, some haughty,
some hasty, and the like. Or as in every man's body there is a seed
and principle of death, yet some are more prone to die of a fever than
of a dropsy, and others are more prone to die of a dropsy than of a
fever, &c. ; so though original sin hath spread itself over all our noble
and ignoble parts, yet every man hath his particular inclinations to one
kind of sin rather than another ; and this may properly be called a
man's own sin, his own evil way. Now mark, a gracious heart makes
most head, most opposition, against his darling sin^ against his com-
plexion sin, against those sins that were once as dear to him as his
right hand, or as his right eye, or as Delilah was to Samson, Herodias
to Herod, Isaac to Abraham, and Joseph to Jacob : Ps. xviii. 23, 'I was
also upright before him, and I kept myself from mine iniquity ;' that is^
from my da,rling sin- whereunto I was most inclined and addicted.
What this bosom-sin was that he kept himself from, it is hard to say.
Some suppose his darling sin was lying, dissembling, for it is certain he
often fell into this sin : Ps. cxix. 29* ' Kemove from me the way of
lying.'^ Others suppose it to be some secret iniquity, which was only
known to God and his own conscience. Others say it was uncleannessy
and that therefore he prayed that God would turn away his eyes from
beholding vanity, Ps. cxix. 37. Others judge it to be that sin of dis-
loyalty which Saul and his courtiers falsely charged upon him. Well,
be it this or that, it is enough for our purpose that his heart did rise
against that very sin that either by custom or complexion, or some strong
inclinatix>n, he was most naturally apt, ready, and prone to fall into. This
is the laying of the axe to the root of the tree ; and by this practice
David gives a clear proof of the integrity of his heart. Idolatry was the
darling sin of the people of I&rael ; they called their idols delectable or
desirable things ; they did dearly affect and greatly delight in their
idols, Jer. xvii. 1, 2 ; Hosea ii. 8 ; Isa. xxxi. 6, 7, xliv. 9, &c. But when
the Lord in the day of his power wrought savingly and gloriously upon
their hearts, oh ! how did their hatred and indignation against their
idols rise ! as you may see Isa. xxx. 22, * Ye shall defile also the covering
of thy graven images of silver, and the ornament of thy molten images
of gold : thou shalt cast them away as a menstruous cloth ; thou shalt
say unto it. Get thee hence.' They were so delighted and enamoured
with their idols, that they would lavish gold out of the bag, or
they waste or spend riotously, as the Hebrew runs, that they might
richly deck them up, and set them forth in the greatest glory and
bravery. Oh ! but when the Lord should make a glorious turn upon
their spirits, then they should readily and roundly deface, defile, and
disgrace their idols, then they should hate and abhor them, then they
should so detest and loathe them, that in a holy indignation they should
cast them away as a menstruous cloth, and say unto them. Get ye hence,
» In that 1 Sam. xxi. 2, 8, he tells three or four round lies, and the lilie he did in that
1 Sam. xxvii. 8-10.
358 A CABINET OF JEWELS. [ChAP. II.
pack, begone, I will never have any more to do with you, Isa. xl vi. 6} And
yo in that Isa. ii. 20, 'In that day/ that is, in the day of his people ; ver. 17, * A
man shall cast his idols of silver, and his idols of gold, which they made
each one for himself to worship, to the moles and to the bats.' In the day
when God should exalt himself in the souls of his people, and before the
eyesof his people, they should express such disdain and indignation against
their idols that they should not take only those made of trees and stones,
but even their most preciou-s and costly idols, those that were made of
silver and gold, and cast them to the moles and to the bats ; that is,
they should cast them into such blind holes, and into such dark, filthy,
nasty, and dusty corners, as moles make underground, and as bats roost
in. So when Christ, and grace, and holiness comes to be set up in men's
hearts and lives, then all their darling sins, their bosom lusts, which are
their idols of silver and their idols of gold, these are with a holy indig-
nation cast to the moles and to the bats ; they are so loathed, abhorred,
abandoned, and cashiered, that they desire they may be for ever buried
in oblivion, and never see the light more. Idols were Ephraim's bosom
sin : Hosea iv. 17, 'Ephraim is joined,' or glued, as the word signifies,
* to idols, let him alone.' But when the dew of grace fell upon Ephraim,
as it did in chap. xiv. 5-7, then eaith Ephraim, ' What have I any
onore to do with idols ?' ver. 8. Now^ Ephraim loathes his idols as much
or more than before he loved them ; he now abandons and abominates
them. Though before he was as closely glued to them as the wanton is
glued to his Delilah, or as the enchanter is glued to the devil, from whom
by no means he is able to stir, as the words in the fountain^ imports,
when it was the day of the Lord's power upon Ephraim, then Ephraim
cries out, 'What have I any more to do with idols 1' Oh ! I have had
to do with them too long, and too much already ! Oh ! how doth my
«oul now rise against them ! how do I detest and abhor them ! Surely
I will never have more to do with them. The Scripture tells us, Deut.
xiii. 6-9, that if father, or mother, or brother, or sister, or kinsman, or
friend, should go about to draw a man from God, his hand should be
first upon him to put him to death. Now, bosom sins, complexion sins,
they seek to draw a man's heart from God, and therefore a gracious soul
can't but rise up against them, and do his best to stone them, and to be
the death of them : ' The days, of mourning for my father are at hand,'
saith bloody Esau, 'then will I slay my brother Jacob,' Gen. xxvii.
41. It is a bloody speech of a vindictive spirit, whom nothing would
satisfy but innocent blood. So saith the gracious soul. The days of
mourning for the death of my dear Saviour are now at hand, and
therefore I will slay my bosom lusts, my constitution sins ; now will I
be revenged on them for all the dishonours that they have done to God,
and for all th^ wounds that they have made in my conscience, and for
all the mercies that they have embittered, and for all the favours that
they have prevented, and for all the afflictions that they have procured,
and for all the duties that they have hindered. Samson pleads hard
with God, that he might be avenged on the Philistines for his two eyes,
Judges xvi. 28 ; and so doth lihe gracious soul plead hard with God,
' After the return of the Jews out of Babylon, they so hated and abliorred idols that
in tlie times of the Romans they chose rather to die than to suffer the eagle, which was
the imperial arms, to be set up in their temple. ^ The original ' Hebrew.' — G.
Chap. II.] a cabinet of jewels. 359
that he may be avenged on his bosom lusts, on his complexion sins,
which have put out his two eyes, which have so blinded him that he has
not for a long time been able to see God, or Christ, or the things that
belong to his external, internal, or eternal peace. The next of kin in
the law was always the avenger of blood, and to him it appertained to
hunt after the murderer, to bring upon his head the innocent blood
that he had shed. If therefore we will shew ourselves brethren or sisters
of Christ, or anything of kin unto him, we must even be the avengers of
his blood upon bosom sins, upon complexion sins ; for for them as well as
others was his blood shed. O sirs ! what bosom sin is there so sweet
or profitable that is worth a-burning in hell for, or worth a-s hutting out
of heaven for ? Surely none. This a gracious soul seriously weighs, and
accordingly he sets himself against the toad in his bosom, against
his darling sins, against his complexion sins. But now, unsound hearts
are very favourable to bosom sins, to complexion sins. They say of them,
as Lot of Zoar, ' Is it not a little one, and my soul shall live ?' Gen.
xix. 20. And as David once said concerning Absalom, 2 Sam. xviii. 5,
* Deal gently for my sake with the young man, even with Absalom ;'
* beware that none touch the young man Absalom,' verse 12. * And
the king said. Is the young man Absalom safe ?' verse 29. An unsound
heart is as fond of his b6som sins, of his complexion sins, as Jacob
was of his Benjamin ; or as Jehu was of his calves ; or as Naaman
was of his idol Rimmon ; or as Judas was of bearing the bag ; or as
Herod was of his Herodias ; or as Demetrius was of his Diana ; or as the
Pharisees were of devouring widows' houses, and of having the upper-
most seats in the synagogues, and of being saluted in the market places
with those glorious titles, Babbi, rabbi. The besotted sinner is most
engaged to his bosom sins, his complexion sins ; and therefore it is
as bitter a thing as death for him to part with them. He had rather
part with burnt-offerings and calves of a year old ; he had rather part
with ' thousands of rams, and with ten thousand rivers of oil ; yea, he
had rather part with his first-born, than with his bosom sin ; he is ready
to give the fruit of his body for the sin of his soul,' Micah vi. 6. Let God
frown or smile, stroke or strike, lift up or cast down, promise or threaten,
yet he will hide and hold fast his bosom sin ; let God set life and death,
heaven and hell, glory and misery before him, yet will he not part with
his bosom sins ; let God wound his conscience, blow upon his estate,
leave a blot upon his name, crack his credit, afflict his body, write death
upon his relations, and be a Magor-missabib, a terror to his soul, yet
will he not let go his darling sins, Jer. xx. 3, 4. An unsound heart will
rather let God go, and Christ go, and heaven go, and all go, than he will
let his darling lusts go. But now a sound Christian, a throughout Chris-
tian, he sets himself most against the Delilah in his bosom, against the
Benjamin, the son, the sin of his right hand. A sincere Christian looks
upon bosom sins, upon complexion sins, as the most God-provoking sins.
There are no sins so provoking to God's jealousies and justice as bosom
sins ; he looks upon bosom sins, complexion sins, as the most dangerous
sins ; he looks upon bosom sins, complexion sins, as the worst thing
in all the world ; he looks upon bosom sins, complexion sins, as more
ugly and horrid than the devil himself, or than hell itself ; he looks
upon bosom sins as the great make-baits between God and his soul, and
360 A CABINET OF JEWELS. [ChAP. 1 1.
between his conscience and his comfort, Isa. lix. 1, 2, Lamen. iii. 8, 44 ;
he looks upon bosom sins as those enemies that have provoked God
often to turn a deaf ear to all his prayers ; he looks upon his bosom
sins as so many Judases that have often betrayed him into the hands of
the devil ; he looks upon his bosom sins as the waters of Marah, that
has embittered all his mercies ; he looks upon his bosom sins as the only
things that have often clouded the face of God ; he looks upon his
bosom sins as dead flies in the box of precious ointment, that spoils all,
and accordingly with all his might he sets himself against them. (1.) He
fights most against these ; (2.) he weeps most over these ; (3.) he watches
and arms most against these ; (4;) he prays most against these ; (5.) he
resolves most against these ; and (6.) he lays the axe of repentance
most to these, &c.
But pray sir, before you close up this chapter, lay down some sure
and infallible evidences of the goodness, graciousness, and happiness of
their estates and conditions, who are but weak in grace, who are but
babes of grace, that so they may have their portion, satisfaction, support,
and consolation as well as others.
Ans. I shall endeavour to do it, and therefore thus :
VI. Sixthly, True desires of grace is grace, true desires after Christ,
and grace, and holiness, i» grace. He who does sincerely desire to
believe, he does really believe ; and he that does sincerely desire to re-
pent, he does really repent ; and he that does sincerely desire to obey
the Lord, and to- fear the Lord, and to serve the Lord,, he does really
obey the Lord, and fear the Lord, and serve the Lord.^ It is the first
step to grace, for a man to see his heart void of grace ; and it is the first
degree of grace, for a man to desire grace. Mark, all true desires of
grace have the very nature and truth of grace in them, as there is true
fire in a spark as well as in a flame, and true water in a drop as well
as in a stream, and true light in a beam as well as in the sun, and true
gold in the very filings of gold as well as in the whole wedge of gold ;
the least of anything partakes of the nature of the whole, Isa. Iv. 1, 2,
Ixv. 1 ; John vii. 37. True desires of grace argues a state of grace and
salvation : Ps. xxxviii. 9, ' Lord, thou knowest all my desires, my groan-
ing is not hid from thee.' Mat. v. 6, * Blessed are they which do hunger
and thirst after righteousness, for they shall be filled;' or as the Greek
runs, after the participle of the present tense, they that are hungering
and thirsting ; intimating, that wherever this is the present disposition
of men's souls, they are blessed: Kpv. xxii. 17, 'And let him that is
athirst come, and whosoever will, let him take the water of life freely.'
Sincere desires of grace are those holy seeds, those divine beginnings of
grace in the soul, out of which grace springs and grows up to its mea-
sure and perfection.^ sirs ! look, as no man can sincerely seek God
in vain, so no man can sincerely desire grace in vain. A man may
love gold, yet not have it ; but no man loveth God, but is sure to have
him. Wealth a man may desire, and yet be never the nearer for it ;
but grace no man ever sincerely desired and missed it. And why ? it
is God that hath wrought this desire in the heart, and he will never
J 1 Peter ii. 3, 4 ; 2 Chron. xxx. 18, 19 ; Mat. vii. 8 ; Ps. xlii. 1, 2, Ixiii. 1. &c.
2 Augustine. Where there are sincere desires of grace, there are the seeds of grace,
the conception of grace, the buds of grace.
Chap. II.] a cabinet of jewels. 361
frustrate the desire that himself hath there wrought. Let no man say,
I have no faith, no repentance, no love, no fear of God, no sanctifying,
no saving grace in me. Doth he see a want of those things in himself?
Yes, that is it which so grieves him, that he cannot love God, stand in
awe of him, trust in his mercy, repent of sin as he should ; yea, but
doth he seriously and unfeignedly desire to do thus ? Yes, he desires
it above all things in the world, and would be willing, as it were, to buy
even with a whole world the least measure, or dram, or drop only of
such grace. Now let me ask him, who is it that hath wrought this
desire in him ? Not the devil ; for he would rather quench it than
kindle it in him ; not his own corruption, for that is naturally averse to
every thing that is good ; it must needs then be the work of the Spirit
of God, who ' works in us both to will and to do of his own good
pleasure,' and who pronouriceth all them blessed that thus desire after
grace. ' When I have a good desire,' saith one, * though it doth
scarcely shew itself in some little slender sigh, I must be assured that
the Spirit of God is present, and worketh his good work.'j Wicked
men do not desire the grace of the Holy Spirit, whereby they may resist
sin, and therefore they are justly deprived of it ; for he that earnestly
desireth the Holy Ghost hath it already, because this desire of the
Spirit cannot be but from the Spirit. * Our faith,' saith another, * may
be so small and weak, as it doth not yet bring forth fruits that may be
lively felt in us ; but if they which feel themselves in such an estate
desire to have these feelings, namely, of God's favour and love, if they
ask them of God's hands by prayer, this desire and prayer are testi-
monies that the Spirit of God is in them, and that they have faith al-
ready ; for is such a desire a fruit of the flesh or of the spirit ? It is of
the Holy Spirit, who bringeth it forth only in such as he dwells in, &c.*
Then those holy desires and prayers, being the motions of the Holy
Ghost in us, are testimonies of our faith, although they seem to us
small and weak. As the woman that feeleth the moving of a child in
her body, though very weak, assureth herself that she hath conceived,
and that she goeth with a live child ; so if we have these motions,
these holy affections and desires before mentioned, let us not doubt but
that we have the Holy Ghost, who is the author of them, dwelling in us,
and consequently that we have also faith. Again, saith the same author,
(1.) if thou hast begun to hate and fly sin ; (2.) if thou feelest that thou
art displeased at thine infirmities and corruptions ; (3.) if, having
offended God, thou findest a grief and a sorrow for it ; (4.) if thou de-
sire to abstain from sin ; (5.) if thou avoidest the occasions of sin ; (6.) if
thou doest thy endeavours against sin ; (7.) if thou prayest to God to
give thee grace ; aU these holy affections, proceeding from none other
than from the Spirit of God, ought to be as so many pledges and testi-
monies that he is in thee. It is as impossible for us naturally to do the
least good, or to desire the least grace, as it is for a toad to spit cordials,
Philip, ii. 13, 2 Cor. viii. 10, 12. Sincere desires after God, and Christ,
and grace, is sometimes the all that the people of God find in them-
1 Kemnitius, Urstni Catechis.
2 Taffnie's book of the Marks of God's children. [Sic: hut rather John TaflSn of
Amsterdam, whose searching little treatise ' Of the Markes of the Children of God, and
of their Comforts in Afflictions,' was translated by Prowse in 1500, and was long a
favourite among the Puritans. — G.]
362 A CABINET OF JEWELS. [ChAP. II..
selves. This was all that Nehemiah could say of himself, and the
rest of his brethren, Neh. i. 11, that they did desire to fear God's
name. And so the church : Isa. xxvi. 8, ' The desire of our soul is
to thy name, and to the remembrance of thy holiness.' And ver. 9,
* With my soul have I desired thee in the night/ So the spouse.
Cant. iii. 1-3. So David, Ps. xxvii. 4, xlii. 1, 2, Ixiii. 1. They
must needs be sure of grace that have an unfeigned desire of it. This
is a maxim that .we must live and die with, viz., that no man can truly
desire grace but he that hath already grace ; certainly he that desireth
grace hath grace to desire it. It is an infallible sign, that that man
hath already some measure of grace, that doth seriously desire to have
it. He would never seriously desire to fear God, who stands not in some
awe of him already ; nor he would never desire seriously to love God,
who has not in him some love to God already ; nor he would never
seriously desire to believe, who has not in him some faith already ; nor
he would never seriously desire to repent, that hath not repented already ;
nor he would never seriously desire sanctifying grace, whose heart in
some measure is not already sanctified by the Spirit of grace. It is the
very essence of righteousness, saith one of the ancients, for a man to be
willing to be righteous. And the poor heathen could say, 'It is a prin-
cipal part of goodness, for a man to be willing to be good/^ It is
natural for every one to desire his own natural good, but to desire
spiritual grace, holiness, sound sanctification, faith unfeigned, the true
fear of God, serious repentance, &c., is more than ever any natural man
did or can do. No man did ever desire to eat which had not eaten
before, nor no man did ever desire to believe, that did not believe
before ; all true desires after faith spring from faith as the root of them.
Certainly wicked men do not, and cannot so much as desire saving grace,
Job xxi. 14, Isa. liii, 2 ; and that,
[1.] First, Because grace is above the reach of nature. 1 Cor. ii. 14,
* But the natural man receiveth not the things of the Spirit of God, for
they are foolishness unto him ; neither can he know them, because they
are spiritually discerned.' The water riseth no higher than the springs
from whence it came ; so natural men can ascend no higher than nature.
Spiritual things can neither be discerned nor desired but by those that
are anointed with the eye-salve of the Spirit. The natural man is dark
and blind, and he sees no beauty nor excellency in grace, that he should
desire it or be in love with it. Man in his natural estate is without,
Eph. ii. 12. There are five withouts : (1.) without Christ ; (2.) with-
out the church ; (3.) without the promise ; (4.) without hope ; (5.) with-
out God in the world. Now, every natural man being under these five
withouts, how is it possible that he should have any serious desires
after grace ? Such is the corruption of our nature, that, if you propound
any divine good to it, it is entertained as fire^by water, or wet wood,
with hissing. Propound any evil, then it is like fire to straw ; it is like
the foolish satyr that made haste to kiss the fire ; it is like that unctuous
matter which naturalists say sucks and snatches the fire to it with which
it is consumed. The contrariety and enmity that is in every natural
man's heart against God, and Christ, and grace, and holiness, may suffi-
ciently satisfy us that the natural man is a mere stranger to serious and
^ Fars magna bonitatis, est velle fieri bonum. — Sen. Ep. 34.
Chap. II.] A cabinet of jewels. 363
sincere desires after God, or Christ, or grace, or the great things that
belong to his everlasting peace, Kom. viii. 7. Such sincere and serious
desires as these, Oh that Christ were mine ! oh that I were married to
his person ! oh that I were clothed with his righteousness ! oh that my
soul were adorned with his grace ! oh that I was filled with his Spirit !
oh that he would be my king to rule me, and my prophet to teach and
instruct me, and my priest to make an atonement for me ! oh that I
might enjoy choice and high communion with him ! oh that I might
sin no more against him ! oh that I may do nothing "unworthy of him !
oh that after death I might live for ever in the enjoyments of him! &c.
I say such serious and sincere desires are not to be found in the
natural man's breast.
[2.] Secondly, Because gvace is contrary to nature. * The wisdom
of the flesh is enmity against God,' Eom. viii. 7. Fire cannot desire
water, nor water fire, because they are contrary, one expelling the
other ; for either the water will quench the fire, or else the fire will lick
up the water. So here, nature would have a man love himself, and
seek himself, and exalt himself ; but grace will have a man love God,
and seek God, and exalt God, &c. Take nature when it is most adorned,
enriched, raised, elevated, &c., yet then you shall find it at enmity with
God and grace. Urgo, &c.
[3.] Thirdly, Because grace is not only above nature, amd contrary
to nature, but it is even a hell to nature} Grace and holiness is a
hell to a natural man. Look, as a glorified estate would be a hell to
every wicked person (Gcelurrb est altera gehenna daTnnatorium, saith
one of the ancients, heaven is another hell to the damned), so would a
gracious estate also. Grace puts a man to keep up the cross of Christ,
to deny his natural self, his sinful self, his religious self, his relative self,
and to give up a man's self to the strictest and exactest ways of God,
and to crucify his lusts, and to pull out his right eye, and to cut off his
right hand, &c. And oh ! what hard work is this, yea, what a hell is
this to nature ! &c.
[4.] Fourthly, Wicked men do not nor cannot so much as truly and
seriously desire saving grace: witness their daily withstanding and
slighting the offers of grace. Compare these scriptures, Prov. i. 20, seq.,
chap. viii. 1-12 ; Ezek. xxiv. 13 ; Mat. xxiii. 37 ; Luke xix. 41, 42, &c.
[5.] Fifthly, Wicked men do not nor cannot so much as truly and
seriously desire saving grace : %uitness their common, ordinary, habi-
tual provoking, vexing, quenching, resisting, and grieving of the
Spirit of grace. Turn to these scriptures. Gen. vi. 3 ; Isa. Ixiii. 10 ;
Acts vii. 55 ; Eph. iv. 30.
[6.] Sixthly, Wicked men do not nor cannot truly and seriously de-
sire saving grace : witness that enmity, hatred, rage, and madness
that is in them against the saints, whose hearts and lives are enamelled
with grace. Gen. iii. 15 ; Ps. xxxiv. 21, xliv. 10 ; Job xxxi. 29 ; Amos
V. 10, &c. I have read of a desperate wretch, that, when he came to
die, he gave good portions to all his children but one, and to him he
would give but twelve pence ; and being asked the reason of it, he made
answer, he was a Puritan. I have heard him say, said his wretched
father, that he had a promise to live on ; let us now see whether a pro-
' See my treatise on Holiuess, pages 64-66. [Vol. IV. in loc.—G.]
364) A CABINET OF JEWELS. [ChAP. IT.
mise will maintain him or no. Certainly, wherever there are true
serious desires after grace, there is a dear love to those upon whose
hearts the work of grace is past.
Now, by these short hints, it is evident enough that wicked men do
not, nor cannot sincerely, seriously desire grace. Certainly, such that
are ' poor in spirit,' and that mourn for their spiritual defects, and that
hunger and thirst after grace and holiness, after a righteousness imparted
and a righteousness imputed, must confess themselves to be in a blessed
estate, and consequently in a state of grace ; for what true happiness is
there out of it ? or else they must contradict our Saviour, and charge
truth itself with untruth, who hath pronounced them blessed that are
so qualified, so affected. Were this well weighed and seriously considered
of, how would it comfort, refresh, support, and stay up many a troubled
soul ; and what a well-spring of life would this be to many a wounded
spirit ! Doubtless, the greatest part of a saint's perfectian in this life
(witness Paul's own ingenuous confession, after fourteen years' conver-
sion, say some ; and who ever went beyond him ? and how exceedingly
do most fall short of him !) consisteth rather in will than in work, and
in desire and endeavour more than in deed. Rom. vii. 15j 18, 19, 21, 22.
There is so much good in good desires, that it is the main that the
godly have to speak of, and to reckon of. Make an inventory of a
Christian's estate, and search every room ; if you find not these, you
find nothing ; and if you set these down in the inventory, you set down
even all he is worth for another world. Daniel is called a man of
desireS) and so is every gracious man, a man wholly made up of gra-
cious desires, Dan. x. 1 1. Mark, God makes a judgment upon the sons
of men, according as their desires stand ; he that desires to steal, he is
a thief in the account of God ; and he that desires to commit adultery,
he is an adulterer in the account of God ; and he that desires to op-
press, he is an oppressor in the account of God ; and he that desires to
deceive,, he is a deceiver in the account of God ; and he that desires to
persecute, he is a persecutor in the account of God ; and he that desires
to profane the Sabbaths of God, he is a profaner of the Sabbaths of
God in the account of Gody &c. Look, as every wicked man is as bad
in the account of God as his desires are bad, so evei^y godly man is as
good in the account of God as his desires are good ; he that sincerely
desires to believe, he does believe in the account of God. ' The desire,'
saith one, ' to believe in the want of faith is faith ; though as yet there
, want firm and lively grace, yet art thou not altogether void of grace ;
if thou canst desire it, thy desire is the seed, conception, or bud of what
thou wantest.'^ Now is the spring-time of the engraffed word or im-
mortal seed cast into the furrows of thy heart ; wait but a while, using
the means, and thou shalt see that leaves, blossoms, and fruits will
shortly follow, &c. Another saith [Ursinus], faith in the most holy is
not perfect ; nevertheless, whosoever feels in his heart an earnest desire
to believe, and a striving against his doubts, he both may and must
assure himself that he is endued with true faith. And he that sincerely
desires to repent, he does repent in the account of God. Holy Bradford,
writing to Mr Jo. Careless, saith. Thy sins are undoubtedly pardoned,
&c., for God hath given thee a penitent and believing heart, that is, a
^ Mr Perkins in his * Grain of Mustard-seed.' [Works, as before. — G.]
Chap. II.] a cabinet of jewels. 365
heart which desireth to repent and believe ; for such a one is taken of
him, he accepteth the will for the deed, for a penitent and believing
heart indeed.^ And he that sincerely desires to mortify sin, he does
mortify sin in the account of God ; and he that sincerely desires to walk
with God, he does walk with God in the account of God ; and he that
sincerely desires to honour God, he does honour God in the account of
God ; and he that sincerely desires to deny himself, he does deny him-
self in the account of God ; and he that sincerely desires to be weaned
from the world, he is weaned from the world in the account of God ;
and he that sincerely desires to be conformable to God, he is conform-
able to God in the account of God ; and he that desires to grow in grace,
he does grow in grace in the account of God ; and he that sincerely de-
sires to improve merxjiea, he does improve mercies in the account of
God ; and he that sincerely desires to glorify God in the hour of his
visitation, he does glorify God in the hour of his visitation in the account
of God.^ A gracious man may make a better judgment of his estate by
his sincere desires than he can by his duties ; and so a wicked man
may make a better judgment of his estate by his desires than he can by
his words or works. I hav-e been the larger upon this evidence because
of its great usefulness to weak believers. But.
[7.] Seventhly, Ifo man can sincerely desire grace for grace's sake,
viz. /faith for faith's sake, and love for love's sake, and humility for
humility's sake, and uprightness for uprightness's sake, and meek-
ness for TYieekness's sake, and holy fear for holy fear's sake, and
hope for hope's sake, and holiness for holiness' s sake, and self-denial
for self-denial's sake, Sec, but he thai has true grace. Mark, no man
can sincerely and seriously desire grace for the inward beauty, glory,
and excellency of grace, but he that has true grace. 'The kings
daughter is all glorious within,' Ps. xlv. 13, though within is not all her
glory. Grace differs nothing from glory but in name ; grace is glory in
the bud, and glory is grace at the full ; grace is glory militant, and
glory is grace triumphant ; grace has an inward glory upon it, which
none can see and love, but such as have grace in their own hearts, 2
Cor. iii. 18. Wicked men can see no beauty, no glory, no excellency in
grace why they should desire it, or be taken with it ; and no wonder,
for they could see no beauty, nor excellency, nor glory, nor form, nor
comeliness in Christ the fountain of grace, why they should desire him,
and be taken with him, Isa. liii. 1-4. Though next to Christ, grace is
the most lovely and desirable thing in all the world, yet none can de-
sire it for its own loveliness and desirableness, but such as have a seed
of God in them. Tho^igh grace be a pearl of price, though it be a jewel
more worth than the gold of Ophir, though it be a beam of God, a spark
of glory, a branch of the divine nature ; yet carnal hearts can see no
glory nor excellency in it, that they should desire it If carnal eyes
were but opened to see the excellency of grace, mirabiles sui excitaret
amores, it would ravish the soul in desires after it ; but grace's beauty
and glory is inward, and so it is not discerned but with spiritual eyes.
Plato was wont to say, If moral virtues could be seen with bodily eyes,
• Foxe and Clarke, as before. — G.
2 Let thy desires be before God, * and he which seeth in secret shall reward thee
openly ;' thy desire ia thy prayer, and if thy desire be continual, thy prayer is con-
tinual, &Q,
366 A CABINET OF JEWELS. [ChAP. IL
they would stir up in the heart extrordinary flames of admiration and
love. I might say much more of grace, 1 Cor. ii. 14, seq. Grace (1.)
puts an excellency, it puts a lustre and beauty upon men's persons.
* The righteous is more excellent than his neighbour,' Prov. xii. 26; and
pray what makes him so but grace ? Wisdom makes a man's face to
shine ; riches, and honours, and dignities, and royal ornaments, and
costly fare, and noble attendants, don't put an excellency and glory upon
man^ Dan. xi. 21 ; witness Antiochus, Saul, Haman, Herod, Dives, &c.,
but saving grace does, 1 Peter iii. 4, 5, &c. The graces of the Spirit are
that chain of pearl that adorns Christ's bride. (2.) Grace puts an ex-
cellency upon all a man's duties ; ' By faith Abel offered unto God a
more excellent sacrifice than Cain ;' faith put an excellency upon Abel's
sacrifice. (3.) Grace puts an excellency upon all a man's natural and
acquired excellencies. It puts an excellency upon beauty, honour,
riches, name, arts, parts, gifts. Now, how excellent and glorious must
that be that puts an excellency upon all our excellencies I (4) Grace
makes a man conformable to God and Christ. (5;) Grace fits a man for
communion and fellowship with Father, Son, and Spirit. (6:) Grace
fits a man for the choicest services. (7.) Grace turns all things into a
blessing. (8.) Grace fills the soul with all spiritual excellencies.
(9.) Grace preserves a Christian from the worst of evils, viz., sin.
(10.) Grace sweetens death, it makes the king of terrors to be the king
of desires. (11.) Grace renders a man acceptable to God, and that is
the height of a Christian's ambition in this world : 2 Cor. v. 9, ' Where-
fore we labour' ((piXorifiovfj^sda,, we are ambitious), 'that whether present
or absent, we may be accepted of him.' The apostles made it their
ambition to get acceptance in heaven. Riches, and honours, and gifts,
and arts, and parts, &c., may commend us to men, but it is only grace
that commends us to God, and that renders us lovely in his eyes. (12.)
Grace will eternalise your names, grace will perfume and embalm your
names : Heb. xi. 2, 'By faith the elders obtained a good report.'
Ver. 39j ' And these all, having obtained a good report through faith,
received not the promise.' Nothing raises a man's name and fame in
the world like grace.^ A man may obtain a great report without
grace, but he can never obtain a good report without grace. No-
thing below grace will perpetuate a man's name. The seven dea-
cons that the church chose. Acts vi. 3, 5, were gracious men, and they
were men of ' good report,' they were men well witnessed unto, well
testified of, as the Greek word imports, Acts x. 1-4, 22. Cornelius
was a gracious man, and he was a man of good report among all the
nation of the Jews, Acts ix. 10, 20, comp. with chap. xxii. 12. Ananias
was a gracious man, and he was a man of a ' good report.' Gains and
Demetrius, they were both gracious men, and they were men of good
report ; witness that third epistle of John. How renowned was Abra-
ham for his faith ! and Moses for his meekness ! and Jacob for his plain-
heartedness ! and Job for his uprightness ! and David for his zeal I and
Joshua for his courage ! Holy Abel hath been dead above this five thou-
sand years, and yet his name is as fresh and fragrant as a rose to this very
day, Heb. xi. 4. Grace will make your names immortal. * The righteous
shall be in everlasting remembrance,' Ps. cxii. 6. 'The memory of the just
» 1 John iv. 17, i. 1, 2; 2 Cor. xiii. 14; Zeeh. iii. 7; Mai. ii. 2; Prov. ii. 11, 12.
Chap. II.] a cabinet of jewels. 867
is blessed, but the name of the wicked shall rot/ Pro v. x. 7. Wicked men
man}'- times outlive their names, but the names of just men outlive
them. When a gracious man dies, he leaves his name as a sweet and
as a lasting scent behind him ; his fame shall live when he is dead.
According to the Hebrew the words may be read thus : * The memory
of the just shall be for a blessing.' The very remembering of the just
shall bring a blessing upon them that remember them. When a gracious
man dies, as he carries a good conscience with him, so he leaves a per-
fumed name behind him. Grace is the image of God, the delight of
God, the honour of God, the glory of God ; grace is the purchase of
Christ, and the birth of the Spirit, and the pledge of glory ; grace is the
joy of angels, the glory of man, and the wonder of the world. What is
the body without the soul ? what is the cabinet without the jewels ?
what is the sun without light ? what is the fountain without water ?
what is paradise without the tree of life? what is heaven without Christ ?
That is a soul without grace. Now, every gracious soul sees a real eternal
excellency, beauty, and glory in grace, and accordingly it is carried out in
its desires after it. It sees such an innate excellency, beauty, and glory
in that faith, wisdom, humility, meekness, patience, zeal, self-denial,
heavenly-mindedness, uprightness, &c., that sparkles and shines in such
and such saints, that it many times strives with God in a corner, even
to sweat and tears, that it may be bedecked and enriched with those
singular graces that are so shining in others. Oh that I had the wisdom
of such a Christian, and the faith of such a Christian, and the love of
such a Christian, and the humility of such a Christian, and the meek-
ness of such a Christian, and the zeal of such a Christian, and the in-
tegrity of such a Christian, &c. Oh that my soul was but in their case !
I don't covet their riches, but their graces. Oh that I had but those
graces ! Oh that I had much of those graces that sparkles and shines
in the hearts and lives of such and such Christians ! I see a beauty and
glory upon sun, moon, and stars, yea, upon the whole creation, but what
is that to that beauty and glory that I see stamped upon grace ? And
this fires his heart with desires after grace. But,
[8.] Eighthly, J^o man can sincerely desire all grace, every grace,
or the whole chain of graces, hut he that has true grace, 2 Peter i. 5-9.
Vain men, when they are under some outward or inward distresses, may,
to serve their present turns, desire, in a cold, formal, customary way,
patience, or contentation, or meekness, or hope, or faith, &c. ; but they
don't, nor can't, whilst they are wicked, whilst they are in their natural
estate, whilst they are * in the gall of bitterness and bond of iniquity,'
Acts viii. 19-25, sincerely desire every grace, especially those particular
graces that are most opposite to their master sin, to their darling lusts,
to their constitution sins, to their complexion sins, to those particular
lusts that are to them as dear as their right eyes or right hands. Austin
before his conversion he was much given to whoredom, and he would
often pray, * Lord, give me continency, but not yet ; Lord, give me con-
tinency, but not yet.'^ He w^as afraid lest God should have heard him
too soon, as he himself confesseth. Wicked men would be very sorry if
God should take them at their words, and in good earnest answer the
cold and lazy desires of their souls. If when the drunkard in a good
> ConfessioDs^ b. viii., 26, 27, et alibi.— Q.
368 A CABINET OF JEWELS. [ChAP. II.
mood should desire sobriety, God should take him at his word, he would
be very angry ; or if when the unclean person should desire chastity,
continency, God should answer his desires, he would not be very well
pleased. If when the covetous person should, under some pangs of con-
science, desire a free, a charitable, a noble, generous spirit, God should
take him at his word, he would be sorely displeased. The same may
be said of all other sorts of sinners; but now a real Christian, though
he be never so weak, yet he seriously desires every grace ; he is for every
link of the golden chain of graces; he finds in his own heart sins
that are contrary to every grace ; and therefore he desires every grace,
that he may make head against every sin, and he finds his heart and
life so attended and surrounded with all sorts and kinds of temptations,
that he earnestly, seriously, and frequently desires the presence and
assistance of every grace, that so he may be temptation- proof, yea, vic-
torious over every temptation ; and he sees and feels the need of every
grace to fill up every place, station, and condition wherein the Lord has
set him, and therefore he begs hard for every grace ; and he sees a
beauty, and a glory, and an excellency upon «very grace, and therefore
he desires every grace as well as any one single grace, which no hypo-
crite or profane person in the world does. But,
[9.] Ninthly, No man can since^i^ely and seriously desire grace for
gracious ends and "purposes, but he that has true grace in his soul.
No man can truly desire grace, that he may enjoy communion and
fellowship with the Father, the Son, and the Spirit, and that he may be
made conformable to Christ, and that he may be serviceable and
useful to the interest of Christ, and that he may walk even as Christ
walked, in the exercise of every grace, and that he may be rid of his
sins, yea, all his sins, especially his special sins ; and that he may run
the ways of God's commands more easily, more readily, more delight-
fully, more resolutely, more patiently, more unweariedly, and more
zealously ; and that he may be made victorious over the world, the flesh,
and the devil ; and that he may so live, as to be a praise, a name, an
honour, and a glory to Christ ; and that after all and by all he may
be prepared and fitted for an eternal fruition and enjoyment of Christ,^
but he that has true grace in his soul. Now, every weak believer is
able to appeal to God, that he desires grace for gracious ends and pur-
poses, as for the ends last cited, and others of the like nature with them.
Wicked men may in a fit desire grace, as Simon Magus did desire the
Holy Ghost, to get money by it. Acts viii. 18-20 ; or when they are
under some pangs of conscience, they may desire grace to be rid of their
horrors and terrors, or when they are upon a dying bed they may desire
so much grace as may keep them out ol* hell, and bring them to heaven ;
but in all this they look no further than self, they are far from desiring
of grace for gracious ends and purposes. There is nothing in all the
world that the great God so much regards as man, ' All these things
have my hands made, but to this man will I look,' Isa. Ixvi. 2. Nothing
in man so much as the heart ; ' My son, give me thy heart.' That is
the mount Zion which God loveth above all the dwellings of Jacob ; and
nothing in the heart so much as the aim and end of it. Let a man's
1 John i. 1-4, and'ii. 6 ; Mat. xi. 29, 30 ; Ps. cxix. 32 ; 1 John v. 4, 5 ; Rom. xiv. 7
8 ; Philip, i. 20.
Chap. II.] a cabinet of jewels. 3G9
profession be never so glorious, let him be never so abundant in the
performance of duties, let his desires after this and that good thing
be never so strong, yet if his ends be wrong, all his pretensions and per-
formances are but beautiful abominations. Did David pray^ three times
a-day ? So did the pharisees. Did David and Daniel fast ?' So did the
pharisees,and that twice in the week. Did Cornelius give alms? So did the
pharisees. Did Abraham pay tithes ? So did the pharisees ; they tithed
their very mint and rue. But their ends being wrong, their time was lost,
and their pains was lost, and their duties was lost, and their alms was lost,
and their souls was lost, and that for ever.' God writes a nothing upon
all those services wherein men's ends are not right, Jer. xxxii. 23. But,
[10.] Tenthly, No man can sincerely desire and earnestly endeavour
after the highest pitcJies of grace, but he that has true grace. Though
the weak Christian has but a little grace in his heart, yet he has the top
of grace, the perfection of grace in his sincere aims, in his sincere desires,
and in his earnest and constant endeavours, Philip, iii. 12-16, &c ; and
if the weakest saint might have his desires, his mind, his wish, his will,
his choice, he would never sin more ; he would never dishonour Jesus
Christ more ; he would never grieve the Spirit of grace more ; he would
yield unsinning obedience ; he would obey in this lower world, as the
angels, and as the ' spirits of just men made perfect,' Heb. xii. 22, 23,
do obey in that upper world. The weakest Christian has his eye to the
highest round in Jacob's ladder, and fain would he be at the top of it,
Luke xvii. 5 ; and oh, how sweet is every providence, and every ordi-
nance, and every duty, and every mercy, and every opportunity, that
helps his soul more Christ-wards, and heaven- wards, and holiness-wards !
Sincere desires, and serious endeavours to grow in grace, is an infallible
evidence of the truth of grace, 2 Peter iii. 18, 1 Peter ii. 2, 1 John v.
11, I John iii. 9. Look, as a man may have grace and not know it, so
a man may grow in grace and yet not discern it. As in the lopping of
a tree there seems to be a kind of diminution and destruction, yet the
end and issue of it is better growth ; and as the weakening of the body
by physic seems to tend to death, yet it produceth better health and
more strength ; and as the ball by falling^downward riseth upward ; and
water in pipes descends that it may ascend, so the Christian's spiritual
growth, when seemingly dead and declining, and to stand at a stay, is
still carried on by the hidden method of God to increase ; for every true
Christian is a member of a thriving body, in which there is no atrophy,
but a continual issuing of spirits from the head ; so that life, being
wrought by the Spirit of life, never dieth, but is always upon the growing
hand, — except in the dark winter night of desertion and temptations, —
ripening and increasing even in the midst of all ordinary troubles and
trials.^ The apostle tells us, that the whole body of Christ, whereof
every true Christian is a limb, is so compact together in itself, and so
firmly fastened with certain spiritual nerves and ligaments to the head,
that from it there is by them conveyed to each part a continual supply
of spiritual grace, both sufficient to furnish it, and to further the growth
> Mark xii. 40 ; Luke xviii. 12 ; Mat. vi, 2 ; Luke xi. 42 ; Mat. xxiii. 1, seq.
> « The righteous shall flourish like the palm-tree,' Ps. xci. 12-14. The palm-tree
never loseth his leaf or fruit. — Pliny. Grace grows not alike in all saints. In the parable,
some brought forth thirty, some sixty, and some an hundred fold.
VOL. III. A a
370 A CABINET OF JEWELS. [ChAP. II.
of it. Let me give a little further light into this particular, by this
similitude : A man is bound for the East Indies, and shapeth his course
thitherward, but by the way is put often off by cross winds to the west-
ward ; he is by contrary winds compelled to put into divers harbours,
and to make some stay by the way there, either to shift off stormy
weather, or to take in fresh water, or to stop a leak, or to get some
fresh provisions ; and yet all this while we truly say, he is going on in
his way in his voyage, because his settled purpose and constant resolu-
tion is to make to his port, his haven, whither he is bound, and all these
seeming lets^ shall help forward his voyage. It is so in spiritual things ;
for our very growth in grace consists much in sincere desires, in fixed
resolutions, and in faithful endeavours to grow in grace. Aristotle makes
it the mark of a good man, that he studieth how he may grow better than
he is, not contenting himself with any degree or measure of goodness.
And another heathen observes, that ' the earnest desire of what men
would have, maketh them forgetful of what they have.'^ ' I forget what
is past,' saith the apostle, ' and press on to what is before,' Philip, iii. 13.
Their eye is more upon what they want than upon what they have.
It is with good Christians in this case as it is with rich worldlings, that,
like men in a race, have their eye on those that be before them, not on
those that come after them ; they are ever eyeing those that seem to
outstrip and outgo them in wealth, and think they have nothing, and
that they are but poor men, so long as they come short of such and
such, who are rich and great in the world. And so it is with many
precious Christians ; they have still their eye fixed upon those whose
examples they either read of, or whose courses and graces they are eye-
witnesses of ; and hereupon they think that they have no grace, or else
that they make no progress in grace, at least worth speaking of, so long
as they come behind and fall short of such and such, who are very emi-
nent, or most eminent, in grace and holiness ; and upon this account it
is, that they make such sore complaints of their spiritual wants, and of
their slow progress in grace and holiness, and that they can hardly per-
ceive but that they stand still at a stay. Now mark, these sad complaints
of theirs, and their serious desires to grow in grace, is a sure and infal-
lible evidence of the truth of grace in them ; yea, it is a sure argument
that they love grace as it is grace, that they love grace for grace's sake,
which none can do but such as have grace. It is a sure sign that he
was never truly good, that desireth not to be better ; ille non est bonus
qui non vult esse melior ; yea, he has very great cause to fear, that his
heart is naught, very naught, if not stark naught, that desireth not to
be as good as the best, to be as gracious as he that is most gracious, and
to be as holy as he that is most holy. Well, sirs ! this will be found an
everlasting truth, viz.. That no man can sincerely desire, and habitually
endeavour after the highest pitches of grace, but he that hath true grace.
[11.] Eleventhly, No raan can always desire grace, hut he that has
true grace. Constant desires after grace argues the reality of grace ;
constant desires after grace speaks out a state of grace : Ps. cxix. 20,
* My soul breaketh for the longing that it hath unto thy judgments at
all times.' Isa. xxvi. 7-9, Cant. iii. l-^, Ps. cvi. 3. Pliny speaks of a
1 * Hindrances.' Cf. Sibbes, Works, vol. i. page 101, note d. — G.
2 Aristotle, Kliet. lib. i. cap. xi. ; Seneca; lib. ii. cap. xxvii.
Chap. II.] A cabinet of jewels. S71
golden vine which never withereth. All gracious desires are such golden
desires as never wither. Take a Christian when you will, and where
you will, and among whom you will, and in what condition you will,
and still you shall find his heart full of gracious desires. Oh that I had
grace ! Oh that I had much grace ! &c. Balaam in a fit, in a good
mood, desires to die the death of the righteous, but his desires were
fleeting and flashy, they were transient, not permanent. Num. xxiii. ] 0.
Some poor sinners, when they are in a good mood, or under some dis-
tress of conscience, or under some grievous trials, or when they see the
handwriting upon the wall, Dan. v. 6 ; and when death, which is the
king of terrors, and the terror of kings, knocks at their doors, oh then
they cry out, Oh that we had grace ! Oh, what shall we do for grace !
Oh, send to such a minister, and to such a Christian, whom we have
hated, scorned, reproached, and opposed, and desire them to be earnest
with God, that he would give us grace ; for now we see, that without
grace there is no escaping of hell, nor no coming to heaven. But all
these desires of theirs are but like the morning cloud, or the early dew,
that quickly passeth away, Hosea vi. 4, Ps. Ixxviii. 37, Ps. v. 9. But
now if you look upon the weak Christian, as you shall commonly find
a tear in his eye, a sigh in his breast, and a complaint in his mouth ; so
you shall always find desires in his heart after grace, Oh that I had
grace ! Oh that I had much grace ! Oh that I did but excel in grace !
Oh that I had as much grace as such a Christian I Oh that I had a
greater exercise of grace ! Ps. xlii. 1-3, and Ixiii. 1, 2, 3, 8. Whatever
outward or inward changes may attend a Christian in this world, yet
you shall still find him full of holy desires, and breathings, and hanker-
ings, and longings after God, and Christ, and grace, and holiness. Oh
that I had more of these ! Oh, when shall I have more of these ! Oh
that God would cut me short in anything, yea, in everything, rather
than cut me short in these things, that the desires of my soul are so
much running after ! These desires of theirs may further be set forth
by a spring between a couple of hills; the spring will always run through
those lets' that stop it, or else it will run over those lets, for it cannot
cease running if it be a living spring ; so the desires of a gracious soul
will still be running after God, and Christ, and grace. The good desires
of bad men after God, and Christ, and grace, and holiness, are like water
in a cistern, that quickly runs out ; but the desires of a godly man after
God, Christ, grace, holiness, are like water in a fountain that is still
a-running. An unsound Christian is never good at all times; he is only
good by fits, and starts, and turns, sometimes when he is sermon-sick,
or under a smarting rod, or a galled conscience, or when he is under
some heavy cross or sad loss. Oh, then he will be good ! Oh, then he
will have God, and he will have Christ, and he will have, grace, and he
will have heaven ; but this good frame, this good temper of his, is not
lasting, it is not abiding ; it is like a vapour that quickly vanishes, or like
a windmill that goes as long as the wind fills the sails, but no longer.
These are like Sigismund the emperor, who, when he was sick, would
be very godly, but when he was well, none more wicked. But,
[12.] Twelfthly, No man can sincerely desire to abound and excel
most in those 'particular graces tuhich are most opposite and contrary
^ * Hindrances,' as before, page 370. — G.
372 A CABINET OF JEWELS. [ChAP. II.
to those particular sins which his natural temper, constitution, com-
plexion, calling, or condition, does most expose him, and incline him
tOy but he that has true grace, but he whose heart is sincere with God.
Ps. xviii. 23, * I was upright before him, and I kept myself from mine
iniquity.' If passion be a sincere Christian's head-lust, then his desires
run most out for meekness ; if pride, then his desires are most for
humility ; if earthliness, then his desires are most for heavenly-minded-
ness ; if unbelief, then his desires are most for faith. You shall then
find him with the disciples, crying out, ' Lord, increase our faith,' Luke
vii. 5. But now, though a wicked man's heart rise against every grace,
yet it rises most strongly against those particular graces which are
most opposite and contrary to those particular lusts which are a wicked
man's bosom lusts, his darling sins, &c. Hence the covetous heart rises
and swells most against liberality, as you see in Judas, ' What need
this waste V Mat. xxvi. 8, 9. Flesh and blood looks upon all as lost
that is laid out upon Christ, his servants and services. And the luke-
warm Christian's heart rises and swells most against zeal and fervency,
Eev. iil 15-J7, Luke xix. ; and the griping usurer's heart rises and
swells most against restitution ; and the adulterer's heart rises and
swells most against purity, chastity, continency; and the ignorant man's
heart rises and swells most against light and knowledge. The ignorant
man is willing to go to hell in the dark, and ready and bold enough to
conclude that we never had such sad and bad times as we have had
since there hath been so much preaching, and so much hearing, and so
much fasting, and so much praying, and so much light and knowledge
in the world. But now it is quite otherwise with a true child of God ;
for his heart rises and swells most against the toad or toads that are in
his own bosom, Rom. vii. 22, 23 ; and the daily and earnest desires of
his soul are, that God would make him eminent in every grace, yea,
that God would make him most eminent in those particular graces
which are most opposite and contrary to those particular lusts and cor-
ruptions which more peculiarly, more especially he hath cause to call
his iniquity, or the iniquities of his heart, and of his heels, Ps. xlix. 5.
Look, as we have some dirt, more or less, that will still cleave to our
heels whilst we are in a dirty world,^ so there is some defilements and
pollutions that will still be cleaving to all our duties, services, ways,
and walkings in this world, which we may well call the iniquity of our
heels. Now, a gracious heart rises most against these, &c.
[13.] Thirteenthly, N'o man can truly love grace in another, but he
that has true grace in his own soul, 1 John iii. 10. No man can love
a saint as a saint but he that is a real saint. No man can love holiness
in another but he that has holiness in his own soul. No man can love
a good man for goodness' sake but he that is really good. * We know
that we have passed from death to life, because we love the brethren,'
1 John iii. 14.^ Sincere love to the brethren is a most evident sign of
a Christian's being already passed or translated from death to life, that
is, from a state of nature into a state of grace. Such a poor soul that
dares not say that he has grace in his own heart, yet dares say before
the Lord that he loves, delights, and takes pleasure to see the holy
graces of the Spirit sparkling and shining in the hearts, lives, and lips
* Qu. ' road ' ? — Ed. ^ This text you have opened in the first maxim of this book.
Chap. II.] a cabinet of jewels. 373
of other saints, secretly wishing in himself that his soul were but in
their case ; and that dares say before the Lord that there are no men
in all the world that are so precious, so lovely, so comely, so excellent,
and SQ, honourable in his account, in his eye,, as those that have the
image of God, of Christ, of grace, of holiness, most clearly, most fairly,
and most fully stamped upon them. When a poor Christian can re-
joice in every light, in every sun that outshines his own ; when he sees
wisdom and knowledge shining in one saint, and faith and love shining
in another saint, and humility and lowliness shining in another saint,
and meekness and uprightness shining in another saint, and zeal and
courage shining in another saint, and patience and constancy shining
in another, and then can make his retreat to his closet, admiring and
blessing of the Lord for the various graces" of his Spirit shining in his
children, and be frequent and earnest with God, that those very graces
might shine as so many suns in his soul ; doubtless such a poor soul has
true grace, and is happy, and will be happy to all eternity.^ In Ter-
tullian's time, the heathen would point out the Christians by this mark,
' See how they love one another.' Now, to prevent mistakes, I shall
shew you the several properties of sincere love to the saints.
(1.) First, True love to the saints is spiritual ; it is a love for the
image of God that is stamped upon the soul. 1 John v. 1, * Every one
that loveth him that begat, loveth him also that is begotten of him-/
1 John iv. 7. A soul that truly loves, loves the father for his own sake,
and the children for the father's sake. If the image of God be the load-
stone that draws out our love to the saints, then our love is real to them.
He that does not love the saints as saints, he- that does not love them
under a spiritual notion, he hath no true affection to them. Naturally
we hate God, because he is a holy God ; and his law, because it is an
holy law ; and his people, because they are a holy people. Gen. iii. 15 ;
1 John iii. 12. It is only the Spirit of God that can enable a man to
love a saint for the image of God that is in him. Many there are which
love Christians for their goods, not for their good ; they love them for
the money that is in their purses, but not for the grace that is in their
hearts. Many, like the Bohemian cur, fawn upon a good suit.'^ Love
to the saints, for the image of God stamped upon themi, is a flower that
does not grow in nature's, garden. No man can love grace in another
man's heart, but he that hath grace in his own. Men do not more
naturally love their parents, and love their children, and love themselves,
than they do naturally hate the image of God upon his people and ways,
Prov. xxix. 10 ; Ezek. xxv. 15. I have read of one who was so lusty
and quarrelsome, that he was ready to fight with his own image so often
as he saw it in a glass. Oh how many are there in these days, that are
still a-quarrelling and fighting with the image of God wherever they see it !
True love is for what of the divine nature, for what of Christ and grace
shines in a man. It is one thing to love a godly man, and another thing to
love him for godliness. Many love godly men as they are politicians,
or potent, or learned, or of a sweet nature, or affable, or related, or as
they have been kind to them ; but all this is but natural love ; but to
love them because they are spiritually lovely, because of the seed of God
• Ps. XV. 1, 4, xvi. 3. He that loves his brother, saith Augustine, better knows his
love wherewith he loves than his brother whom he loves. ^ Dress.— G.
S7-t A CABINET OF JEWELS. [ChAP. II.
in them, because they are all glorious within, is to love them as becometh
saints ; it is to love them at a higher and nobler rate than any hypo-
crite in the world can reach to, John iii. 9, Ps. xlv. 13. The wasps fly
about the tradesman's shop, not out of love to him, but the honey and
fruit that is there. But,
(2.) Secondly, True love to the saints is appreciating. A gracious
soul sets the highest price and the greatest value and esteem upon those
that are gracious, Ps. xv. 4. He honours them that fear the Lord ; he
looks upon the wicked as lumber, but upon the saints as jewels ; he looks
upon the wicked as dross, but upon the saints as the gold of Ophir; he
looks upon the wicked as chaff, but upon the saints as wheat ; he looks
upon the saints as sons, but upon the wicked as slaves ; he looks upon
the saints as heirs of salvation, but upon the wicked as heirs of damna-
tion, Ps. cxix. 119; Ps. i. 4 ; John i. 12; Heb. i. 14. Gracious souls do not
value persons by their great places, offices, names, professions, arts, parts,
gifts, gay clothes, gold chains, honours, riches, but by what they are worth
for another world. As the great God, so gracious souls look not how
rational men are, but how religious ; not how great, but how gracious ;
not how high, but how holy ; and accordingly they value them. ' My
goodness extends not to thee, but to the saints that are in the earth, and
to the excellent, in whom is all my delight,' Ps. xvi. 3. ' The righteous
is more excellent than his neighbour,' Prov xii. 26. It is grace that
differences one man from another, and that exalts one man above another.
A gracious man, though never so poor, and low, and contemptible in the
world, is a better man than his wicked neighbour, though he be never
so great or rich in the world ; in the eye, account, and esteem of God,
angels, and saints, there is no man to the gracious man. The sun doth
not more excel and outshine the stars, than a righteous man doth excel
and outshine his unrighteous neighbour. 'Better is the poor that
walketh in his uprightness, than he that is perverse in his ways, though
he be rich,' Prov. xxviii. 6. A gracious man prefers a holy Job upon
the dunghill, t)efore a wicked Ahab upon the throne. He sets a higher
price upon a gracious Lazarus, though clothed with rags and full of
sores, than upon a rich and wretched Dives, though he be clothed
gloriously, and fares sumptuously every day, Luke xvi. This is, and
this must be for a lamentation,, that this poor, blind, mad, besotted
world rates and values men according to their worldly interest, greatness,
glory, and grandeur; but gracious souls, they rate and value men by
their graces, by their inward excellencies, and by what they are worth for
eternity. In the eye of a gracious man, there is no wife to a gracious
wdfe, no child to a gracious child, no friend to a gracious friend, no
neighbour to a gracious neighbour, no magistrate to a gracious magis-
trate, no minister to a gracious minister, no master to a gracious master,
nor no servant to a gracious servant. Internal excellencies carries it
with a gracious man before all external glories.^ The Jews say, that
those seventy souls that went with Jacob into Egypt, were as much
worth as all the seventy nations in the world. Doubtless, seventy
gracious persons, in the esteem and judgment of those that are gracious,
' Ps. xlv. 13. "Wicked men may highly prize and admire at the common gifts of the
Baints, as Pharaoh admired at the wisdom of Jaseph, and Nebuchadnezzar admired at
the wisdom of Daniel ; but they never prize nor admire at their graces. ' Every one that
doth evil hateth the light.' John iii. 20.
Chap. II.] a cabinet of jewels. 375
are more worth than a whole world, yea, than seventy worlds of graceless
persons. Well sirs, remember this: No man can truly prize, and highly
value grace in another, but he that hath grace in his own heart. Some
prize Christians for their wit, others prize them for their wealth ; some
prize them for their birth and breeding, others prize them for their
beauty and worldly glory ; some prize them for the great things that
have been done by them, others prize them for the good things that
they have received from them ; some prize them for their eagle eyes,
others prize them for their silver tongues, and others prize them for
their golden parts; but he that is truly gracious, he prizes them for the
grace of God that is in them, he sets the highest value upon them for
their holiness, &c. But,
■ (3.) Thirdly, True love to the saints is universal, to one Christian
as well as another, to all as well as any;^ to poor Lazarus as well as
to rich Abraham, to a despised Job as well as to an admired David, to
an afflicted Joseph as well as to a raised Jacob, to a despised disciple
as well as to an exalted apostle : Eph. i, 15, ' Wherefore I also, after I
heard of your faith in the Lord Jesus, and love unto all the saints' ;
Col. i. 4, * Since we heard of your faith in Christ Jesus, and of the love
which ye have to all the saints.' Faith in Christ Jesus maketh love to
all the saints ; therefore they go commonly coupled in Paul's Epistles.
It was the glory of the Ephesians and Colossians that their faith and
love reached to all the saints. Their love was not a narrow love, a love
confined to some particular saints, but it was universal to all saints :
Philip, iv. 21, ' Salute every saint in Christ Jesus;' the meanest as well
as the richest, the weakest as well as the strongest, the lowest as well
as the highest, and those that have many infirmities as well as those
that have fewer infirmities, and those that have but mean parts and
gifts as well as those that have the strongest parts and the most raised
gifts, Eph. i. 21-23 ; 1 Pet. ii. 17. AH saints have the same Spirit,
the same Jesus, the same faith, &c. ; they are all fellow-members, fel-
low-travellers, fellow-soldiers, fellow-citizens, fellow-heirs, and therefore
must they all be loved with a sincere and cordial love. Love is set
upon the brotherhood, upon the whole fraternity of believers, and not
here and there upon one. Divine love casts an eye of favour upon
grace in rags, upon a dunghill, in a dungeon, a den, a prison, a fiery
furnace. Grace is as lovely in the illiterate as in the greatest scholar,
in the servant as in the master, in the maid as in the mistress, in the
child as in the father, in the subject as in the prince, in the buyer as in
the seller, &c. Look, as all our delight must be in the saints, so our
delight must be in all the saints. It is sad and sinful to contemn our
poor brethren ; and yet this was the very case of the Corinthians, for
they in their love-feasts carried it so unequally, * that one was hungry,'
to wit, the poor, ' and another was drunken,' to wit, the rich. And this
made the apostle put that question to them, 'What! have ye not
houses to eat and drink in ? or despise ye the church of God, and shame
them that have not?' 1 Cor. xi. 21, 22, or put them to shame that have
nothing. And the apostle James doth very roundly reprove and con-
' No unregenerate person hatli a love to all the saints, for though he seems to love
some, yet he loathes others ; he is guilty of sinful partiality, having the faith of our Lord
Jesus Christ in respect of persons. They seem to love the rich, and despise the poor,
James ii.
376 A CABINET OF JEWELS. [ChAP. II.
demn that partial love that was generally among the Jews in his days :
James ii. 1-4, * My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons ; for if there come
unto your assembly a man with a gold ring, in goodly apparel, and
there come in also a poor man in vile raiment, and ye have respect to
him that weareth the gay clothing, and say nnto him, Sit thou here in
a good place, and say to the poor. Stand thou there, or sit here under
my footstool, are ye not then partial in yourselves, and are become
judges of evil thoughts T Not that the apostle doth simply or abso-
lutely prohibit a civil differencing of men in place from others; for it
cannot be denied but that there is a holy and warrantable respect of
persons in respect of their age, callings, gifts, graces, and greatness in
the world ; but when the rich man's wealth is more regarded than the
poor man's godliness, and when men carry it so to the rich as to cast
scorn, contempt, disgrace, and discouragement upon the godly poor ;
they that respect a rich man that has but a little grace, before a poor
man that is rich in grace, are worthy of blame. All true-born sons
love to see the image and picture of their father, though hung in never
so poor a frame, and in never so mean a cottage ; so the true-born sons
of God, they love to see the image of God, the picture of God, upon the
poorest saints. It is sad to prefer a worldly lustre before heavenly
grace, a gold ring before a rich faith, a chain of gold before a chain of
grace. Ver. 5, ' Hearken, my beloved brethren, hath not God chosen
the poor of this world rich in faith, and heirs of the kingdom t It is a
vile thing, saith one of the a^ncients, to have the faith of Christ in
respect of persons. We do not judge of faith by persons, but of per-
sons by faith.^ It is the great wisdom of a Christian not to judge of
men by their outwards, but by their inwards ; not by their externals,
but by their internals ; not by what they are worth for this world, but
by what they are worth for that other world. The poorest saints are
God's portion, Deut. xxxii. 9 ; they are his pleasant portion, Jer. xii.
10; they are his peculiar treasure, Exod. xix. 5; they are his jewels^
Mai. iii. 17 ; they are the apple of his eye, Zech. ii. 8 ; they are his
glory, Isa. iv. 5 ; they are the crown of his glory and royal diadem, Isa.
Ixii. 3 ; and therefore it is a dangerous thing to slight them, to disown
them, to look frowningly upon them, or to carry it unworthily towards
them. Pompey told his Cornelia, It is no praise to thee to have loved
Pompeium MagnuTn, Pompey the Great, but if thou lovest Pompeium
miserum, Pompey the miserable, thou shalt be a pattern for imitation
to all posterity. So I say, It is no great matter to love those that are
rich and pious, great and gracious, high and holy; but to love the poor
saints of God in their lowest and most miserable condition, when they
have not a rag to cover them, nor a crust to refresh them, nor a fire to
warm them, nor a friend to stand by them, nor a penny to help them,
this is praiseworthy, this speaks out much of God, of Christ, of grace
within. Komanus the martyr, who was born of noble parentage,
entreated his persecutors that they would not favour him for his nobi-
lity ; for it is not, said he, the blood of my ancestors, but my Christian
faith, that makes me noble. It is not race nor place, but grace, that
makes a man truly noble. Without a perad venture, he that loves one
* Non ex personis fidem, sed ex fide personas. — TertuUian.
Chap. II.] a cabinet of jewels. 377
saint for the image of God that is upon him, he cannot but fall in love
with every saint that bears the lovely image of the Father upon him ;
he cannot but love a saint in rags as well as a saint in robes ; a saint
upon the dunghill as well as a saint upon the throne. Usually, those
Christians that have least of the world have most of Christ Commonly,
those Christians that have least of the world have most of heaven in
their hearts, houses, and lives. Bat,
(4.) Fourthly, True love to the saints will extend to those that are
most remote in respect of place, as well cos to those that are near. They
of Macedonia and Achaia made a contribution for the poor saints at
Jerusalem, Rom. v. 26. The saints of Macedonia and Achaia did freely
and cheerfully contribute to the poor saints at Jerusalem, whose faces
probably they had never seen. And Gains is commended for his love to
strangers, 3 John 5. A gracious man that has an estate, a treasury, an
inheritance, he is like a common fountain, that freely gives out to
strangers as well as to near neighbours. A great fire will warm those
that sit far from it, as well as those that sit near unto it. So sincere
love will extend and stretch out itself to those saints that are most re-
mote. Gracious souls do dearly love and highly value those saints whose
faces they have never seen, nor are like to see in this world, and from
whose hands they have not received the least civility ; and all upon the
serious reports that they have had of the grace of God that has been
sparkling and shining in them, whose habitations are at a great distance
from them. A sincere love, an unfeigned love, a hearty love, will be
running out towards those that live most remote from us, if we do but
understand that God is in them and with them of truth, Rom. xii. 9,
1 Peter, i. 22, 1 John iii. 18. But,
(5.) Fifthly, Our love to the saints is right, ivhen we love them best
a,nd most in whom the spiritual and supernxitural causes of love are
most sparkling and shining. Where grace draws the affections, there
the more grace we see, the more we shall love : Ps. xvi. 3, ' My goodness
extendeth not to thee, but to the saints that are in the earth, and to the
excellent, in whom is all my delight.' There are saints, and there are
excellent saints. The Hebrew word that is here rendered excellenty
signifies magnificent ones, noble ones, glorious ones, wonderful ones.
O sirs ! there are some saints that are magnificent in grace, noble in
grace, glorious in grace, wonderful in grace. Now this is certain, if
grace be the true reason why we love any, then the more excellent, the
more magnificent any are in grace, the more highly we shall prize them,
and the more dearly we shall love them, and the mare abundantly in
our hearts we shall honour them, Ps. xv. 4. Look, as grace rises higher
and higher in the same person, so we shall rise higher and higher in our
love to the same person. Daniel was greatly beloved, Dan. ix. 23, and
John was singularly beloved, John xxi. 20. And why, but because they
were more eminently gracious than others wore ? Where there is most
grace, there God is most honoured, and there Christ is most exalted, and
there the Spirit is best pleased, and there religion is most adorned, and
there Satan is most dethroned, and there the world is most conquered, and
there sin is most subdued, and there duties are most exactly performed ;
and therefore there the gracious soul can't but love best and most.
There are some that seem to love such and such godly men, whose
378 A CABINET OF JEWELS. [ChAP. II.
judgments are weak, and light little, and parts low, and grace small,
who yet look with a squint eye, an envious eye, upon every sun that out-
shines their own, upon every one's graces and excellencies that are more
sparkling than their own. Though pride and envy have received their
death's wound at the soul's first conversion, yet they are not quite slain
in a believer. There is an aptness even in real saints to grudge and
repine at those gifts, graces, and excellencies in others that outshine
their own. John's disciples muttered and murmured because Christ
had more followers and admirers than John, Luke vii. 16-23, and that
spirit that lived in John's disciples is still alive to this very day. This
is, and this must be, for a lamentation. Well, sirs, look, as the fairest
day hath its clouds, the finest linen its spots, the richest jewels their
flaws, the sweetest fruits their worms, so when many precious Christians
are not themselves, when they are in an hour of temptation, when their
corruptions are up and their graces down, they may, and too often do,
envy and repine at those graces, excellencies, and abilities, that do
overcast, cloud, darken, and outshine their own. Num. xi. 29. The best
of men are but men at the best, and there is still those bitter roots of
pride, vain-glory, self-love, envy, &c., remaining in them that occasions
their hearts to rise and swell, yea, sometimes to cast disgrace upon those
excellencies in others that themselves want, Heb. xii. 15, as that great
man that could not write his own name, and yet called the liberal
arts a public poison and pestilence.^ This spiritual disease is mostly to
be found among Christians that are got into some of the highest forms
in Christianity. Take your ordinary common Christians, and they com-
monly rejoice most where they see most grace. And so do your Christians
in a higher form too, when they come to themselves, and to make up
their accounts, and have wept over those cursed roots of bitterness that
are so apt to be sprouting out. Now, there is no greater argument that
our grace is true, and that we do love others for grace's sake, than our
loving them best that have most grace, though they have but little of
the world. A pearl is rich if found on a dunghill, though it may glister
more when set in a ring of gold ; so many a poor believer is rich in
grace, and precious and glorious in the eye of Christ, and should be so
in ours, though like Job he sits upon a dunghill. Though in the eyes
of the world he may seem to gUster most when adorned with riches,
honour, and outward pomp, if grace be the true reason why we love any
person, then the more grace that person hath, the more we shall love
him. A godly man loves all that are godly, but he loves them most
that excel most in the power, purity, and practice of godliness, &c. But,
(6.) Sixthly and lastly. True love to the saints is constant, it is jper-
manent : 1 Cor. xiii. 8, ' Love never faileth ; ' Heb. xiii. 1, ' Let
brotherly love continue.' It is a love like that of Christ's, who loved
his to the end : 1 John iv. 16, 'He that dwelleth in love, dwelleth in
God, and God in him.' John xiii. 1, and xv. 12, &c.. Our love to oar
brother must not only lodge with us a night and away, but we must
dwell in brotherly love. Look, as our love must be sincere without
hypocrisy, so it must be constant without deficiency. That love was
never true that is not constant. True love, like the pulse, will still be
* Eusebius speaks of him in his Ecclesiastical History, &c. [Namely, Licinus, as before :
see index, sub nomine. — G]
Chap. II.] a cabinet of jewels. 379
beating, it will still be working and running out to the person beloved.
True love will not fawn upon a Christian when high, and frown upon
him when low ; it will not kiss him upon the throne and kick him upon
the dunghill. The grounds and causes of their love are constant, viz.,
God's commands, their spiritual relations, and the truth of grace in their
souls ; and therefore their love cannot but be constant. ' A friend,' saith
Solomon, ' loves at all times, and a brother is born for adversity,' Prov.
vii. 17. Euripides hit it when he said, * That a faithful friend in ad-
versity, is better than a calm sea to a weather-beaten mariner.'^ He
that truly loves, will love in adversity as well as in prosperity, in storms
as well as in calms, in winter nights as well as in summer days. He that
sincerely loves the saints, he will love them as well when men frown upon
them, as when they smile upon them ; as well when men strike them,
as when they stroke them ; as well when men cast them down, as when
they lift them up ; as well when men cry, * Crucify them, crucify them,'
as when they cry, ' Hosanna, hosanna,' to them. Consalvus, a Spanish
bishop and inquisitor, wondered how the Christians had that command-
ment, ' Thou shalt love thy neighbour as thyself,' so indelibly printed
in their hearts, that no torture could blot it out, and make them confess
and betray one another, or cease from loving one another. I have. read
of one [in Jerome] Ursinus, a Christian physician, who being to suffer
martyrdom for the gospel of Christ, began to waver and faint ; which,
when Vitalis, a holy man, saw, he stepped to him, and though he knew
it would cost him his life, yet he thus comforted and encouraged him,
saying. What ! have ye been heretofore so industrious to preserve men's
bodies, and will you now shrink at the saving of your own soul ? Be
courageous, fear not, &c. For which faithful counsel, he also was con-
demned to death, and suffered accordingly. A true friend is neither
known in prosperity, nor hid in adversity. True love is like that of
Ruth's to Naomi, that of Jonathan's to David, permanent and constant.
Many there be whose love to the saints is like Job's brooks, which in
the winter, when men have no need of them, overflows with tenders of
service and shows of love ; but when the season is hot and dry, and the
poor thirsty traveller stands in most need of water to refresh him, then
the brooks are quite dried up. They are like the swallow, that will
stay by you in the summer of prosperity, but fly from you in the winter
of adversity. It is observed by Josephus of the Samaritans, that when-
ever the Jews' affairs prospered, they would be their friends, and profess
much love to them ; yea, they would vaunt of their alliance, saying,
that they were near akin, and of the race of Ephraim and Manasseh,
the sons of Joseph. But when the Jews were in trouble and affliction,
and brought to an under, then they would not own them, nor have any
thing to do with them ; yea, then they would set themselves with all
their might against them, as the same historian tells us.^ This age is
full of such Samaritans ; yet certainly, such as truly love, they will al-
ways love ; such as truly love the people of God, they will love them to
the end. In the primitive times it was very much taken notice of by
1 Christian friendship makes such a knot, that great Alexander cannot cut, &c,
[Allusion to the Gordian knot. — G.] •
2 Joseph Antiq. lib. xi. {bis) lib. xii., lib. xiii. {bis). [Cf. Sibbes, vol. iii. pp. 536, 537,
note eeee. — G.]
380 A CABINET OF JEWELS. [ChAP. II.
the very heathen, that in the depth of misery, when fathers and mothers
forsook their children, Christians, otherwise strangers, stuck close one
to another. Their love of religion and one of another, proved firmer
than that of nature. They seem to take away the sun out of the world,
said the orator,^ who take away friendship from the life of man ; for we
do not more need fire and water than constant friendship. Though
wicked men may pretend great love to the saints, yet their love is not
constant. God sometimes indeed overrules their spirits with a very
strong hand, as he did Laban's and Esau's, or as he overruled the spirits
of the lions to preserve Daniel ; and of the ravens to feed Elijah, Gen.
xxxi. 24, 29, xxxiii. 1-5 ; Dan. vi. ; but so soon as that overruling pro-
vidence is over, they are as they were before. God for a time gave the
Israelites favour in the eyes of the Egyptians, but before and after they
were their utter enemies. But now a gracious soul, he loves the saints
at all times, his love to them is constant. But,
[14.] Fourteenthly, That soul that dares not say that he has grace,
yet can truly say he/ore the Lord, that he prizes the least dram of
grace above ten thousand thousand ivorlds, certainly that soul has
true grace in him. Doubtless there are none that can prize grace in
their understandings and judgments above all the world, but such as are
first taken out of the world by grace, Micah vi. 6, 7 ; Philip, iii. 18, 19;
Mat. xix. 16-25 ; Ps. ii. 21. There is no man on earth whose heart is
void and empty of grace, but sets a higher value and price upon his
lusts, or upon his relations, or upon his honours, or riches, or pleasures,
or upon this or that worldly enjoyment, than he does upon grace, or the
fountain of grace ; yea, how many thousands are there that set a higher
price or value upon a hound, a hawk, a horse, a harlot, a good trade, a
fair estate, a rich inheritance, yea, upon the very toys and trifles of this
world, than they do upon God, or Christ, or grace ! It was never yet
known in the world, that ever God sent such a man to hell, who prized
grace above heaven itself, w^ho had rather have grace and holiness with-
out heaven, than heaven itself without grace and holiness.
[15.] Fifteentbly, That soul that dares not say that his condition is
good, yet can say in truth of heart before the Lord, that he would not
change his condition tvith the vain, carnal, formal, and profane men
of the world, for ten thousand worlds ; that man is certainly for
heaven, and heaven is certainly for that man. We may be very highly
and groundedly confident, that God will never cast that man to hell,
among devils and damned spirits, at the great day, who in his day of
life would not choose to be in the condition of the men of the world,
for as many worlds as there be men in the world. Look, as none meet
in heaven, but such as are like to like in their renewed natures, princi-
ples, and practices ; so none meet in hell but such as are like to like in
their old natures, principles, and practices. That God that would not
suffer an ox to be yoked with an ass in this world, Deut. xxii. 10 ; nor
a believer with an infidel, 2 Cor. vi. 14-18 ; will never suffer such to be
yoked with devils and damned reprobrates in that lower world, who
would not, to gain many worlds, be willingly yoked with wicked men
in this world. Certainly they shall never be a Christian's companions
in that other world, whose society and company, and whose wickedness
* Cicero, de Amicitia. — G.
Chap. II.] a cabinet of jewels. 381
and baseness have been a grief, a torment, a hell to him in this world,
Ps. cxix. 53, 136 ; Jer. ix. 1, 2 ; Ezek. ix. 4, 6 ; 2 Peter ii. 7, 8. When
Mrs Catherine Brettergh was upon her dying bed, and most grievously-
assaulted by temptations, in the midst of her sore conflicts, this was no
small support and comfort to her, that surely God would not send her to
hell, to live for ever among such wicked persons, whose company and
whose sin was a burden to her in this world,' &c. But,
[16.] Sixteenthly, That soul that dares not say that he does not sin, —
* For in many things we offend all ;' ' and there is not a just man upon
the earth that doeth good, and sinneth not ;' and who can say, * I have
made my heart clean, I am pure from sin ?' ' And if we say we have no
sin, we deceive ourselves, and the truth is not in us,'^ — yet can say in
uprightness before the Lord, that he would not willingly, resolutely,
tnaliciously, wilfully, wickedly, and habitually sin against the Lord
to gain a luorld ; that soul that don't or won't, through grace assisting,
allow himself, or indulge himself in a course of sin, or in a trade of
sin, or in the common practice of any known sin, that soul is cer-
tainly a gracious soul. * The evil that I do I allow not," Rom. vii. 15.
It is one thing for a man to sin, it is another thing for a man to allow
himself in sin ; it is one thing for a godly man to step into a sin, and it is
another thing to keep the road of sin. ' Search me and try me, and see
if there be any way of wickedness in me,' or as the Hebrew runs, ' any
way of pain, or of grief, or of provocation,' Ps. cxxxix. 24, that is, any
course of sin that is grievous or provoking to the eyes of divine glory.
A real saint can neither allow of sin, nor wallow in sin, nor be trans-
formed into the image of sin, nor mix itself with sin. It is possible for
a sincere Christian to step into a sinful path, or to touch upon sinful
facts, and now and then in an hour of temptation, to slide, to trip, and
to be overtaken unawares ; but his main way, his principal work, is to
depart from iniquity, Gal. vi. 1, Pro v. xvi. 17, as a true traveller may
now and then step a few steps out of his way, who yet for the main
keeps his way, keeps the road ; or as a bee may now and then light
upon a thistle, but her main work is to be gathering at the flowers ; or
as a sheep may now and then slip into the dirt, or into a slough, but its
main work is to be grazing upon the mountains. Certainly, O soul, if
sin be now thy greatest burden, it shall never hereafter prove thy eternal
bane. God never yet sent any man to hell for sin, to whom sin has
commonly been the greatest hell in this world. God has but one bell,
and that is for those to whom sin has been commonly a heaven in this
world. That man that hates sin, and that daily enters his protest against
sin, that man shall never be made miserable by sin. Sin in a wicked
man is like poison in a serpent ; it is in its natural place, it is delight-
ful to a sinner ; but sin in a saint is hke poison in a man's body, it is
offensive, and the heart rises against it, and is carried forth to the use
of all divine antidotes whereby it maybe expelled and destroyed. Nothing
will satisfy a gracious soul, but the heart blood of his lusts. Now, he shall
never be damned for his sins, whose heart is set upon kiUing his sins.
[17.] Seventeenthly, Such a poor soul that dares not say, that God
is his God, or that Christ is his redeemer, or that he has a work of
' See Index for other notices of this excellent lady — G.
2 James ill. 2 ^ Eccles. vii. 20 ; Pro v. xx. 7 ; John i. 1, 8.
382 A CABINET OF JEWELS. [ChAP. II.
grace upon his heart, yet can say with some integrity of heart before
the Lord, that if God and Christ, grace and glory, holiness and happi-
ness, were offered to him on the one hand, and all the honours, pleasures,
profits, delights, and carnal contents of the world were offered him on
the other hand, he had infinitely rather ten thousand thousand times
choose God and Christ, grace and glory, holiness and happiness, than
the contrary ; certainly such a soul has true grace in him, and a
saving work 'passed upon him; for none can freely, seriously, habitually,
resolutely, choose God and Christ, grace and glory, holiness and happi-
ness, as their summun honum, chiefest good, but such who are really
good. Look, as our love to God is but an effect of his love to us, — ' We
love him because he first loved us,' 1 John iv. 19, — so our choosing of
God for our God, is but an effect of God's choosing us for his people ; we
choose him because he first chose us, Deut. vii. 6-9, xxvi. 17-19. Such
who, in their serious choice, set up God and Christ above all other per-
sons and things, such God will certainly make happy and blessed for
ever. God never did, nor never will, reject those, or damn those, who
really choose him for their God, and for their great all. The greatest
part of the world choose their lusts rather than God, and the creatures
rather than Christ ; they choose rather to be great than gracious, to be
rich in this world than to be rich towards God, Luke xii. 21, to be ont-
wardly happy than to be inwardly holy, to have a heaven on earth than
to have a heaven after death, and so they miscarry for ever, Mat. x. 42.
That soul that with Mary has chosen the better part, that soul with
Mary shall be happy for ever ; every man must stand or fall for ever as
his choice has been. But,
[18.] Eighteenthly, Canst thou truly say, in the presence of the great
and glorious Ood, that is the searcher of all hearts, that thou hast
given up thy heart and life to the rule, authority, and government of
Jesus Christ ? and. that thou hast chosen him to he thy sovereign Lord
and King, and art truly willing to submit to his dominion, as the
only precious and righteous government, and as the only holy and
heavenly, sweet and pleasant, profitable and comfortable, safe and best
dominion in all the world, and to resign up thy heart, thy will, thy
affections, thy life, thy all, really to Christ, wholly to Christ, and only
to Christ ? Canst thou, poor soul ! look up to heaven and truly say,
dear Lord Jesus ! other lords, viz., the world, the flesh, and the devil,
have had dominion too long over me ; but now these lords I do heartily
renounce, I do utterly renounce, I do for ever renounce, and do give up
myself to thee as my only Lord, beseeching thee to rule and reign over
me for ever and ever ! O Lord ! though sin rages, and Satan roars, and
the world sometimes frowns, and sometimes fawns, yet I am resolved to
own thee as my only Lord, and to serve thee as my only Lord ; and my
greatest fear, by divine assistance, shall be of offending thee, and my
chiefest care shall be to please thee, and my only joy shall be to be a
praise, a name, and an honour to thee, Isa. xxvi. 13, xxxiii. 22. Lord !
1 can appeal to thee in the sincerity of my heart, that though I have
many invincible sins, weaknesses, and infirmities that hang upon me ;
and thovigh I am often worsted by my sins, and overcome in an hour
of temptation ; yet thou that know est all thoughts and hearts, thou dost
know that I have given up my heart and life to the obedience of Jesus
Chap. II.] a cabinet of jewels. 883
Christ, and do daily give them up to his rule and government ; and it
is the earnest desire of my soul, above all things in this wcdd, that
Jesus Christ may still set up his laws in my heart, and exercise his
dominion over me, Ps. Ixv. 3, Rom. vii. 23. Now certainly, there is not
the weakest Christian in all the world but can venture himself upon
such an appeal to God as this is ; and without all perad venture, where
such a frame and temper of spirit is, there the dominion of Jesus Christ
is set up ; and where the dominion of Christ is set up, there sin has no
dominion ; for the dominion of sin and the dominion of Christ are in-
consistent, and therefore such a soul is happy, and will be happy to all
eternity. But,
[19.] Nineteenthly, That man that will venture his soul upon Christ,
and that will lean upon Christ, and cleave to Christ with full purpose
of heart,^ and that will cleave to his blood, and cleave to his right-
eousness, and cleave to his merits and satisfaction, in the face of all
fears, doubts, disputes, cavils, and objections ; and though it cannot
clear its title to Christ, yet will stay and hang itself upon Christ for
life and happiness; that man is certainly a believer, and will be ever-
lastingly saved. ' Though he slay me, yet will I trust in him,' Job
xiii. 15; if I must die, I will die at his feet, and in the midst of death
expect a better life. That man acts faith to purpose that can love a
frowning God, and hang upon an angry God, and follow hard after a with-
drawing God, yea, and trust in a killing God, as here, Mat. xv. 22-28.
Job had his feverish fits, and his impatient slips, and yet he kept up
his heroical resolution to lean upon the Lord, whilst he had but one
minute to live ; and this speaks out not only the truth, but also the
strength of Job's faith in the midst of his extraordinary combats.
When the soul is peremptorily and habitually resolved to cleave to the
person of Christ, and to cleave to the merits of Christ, and to cleave to
the transactions of Christ with the Father for the salvation of sinners,
as the wife cleaves to her husband, or as the child cleaves to the father,
or as Huth cleaved to Naomi, or as the ivy cleaves to the oak, with an
* If I perish, I perish,' Ruth i. 14-17, Esther iv. 16, then it is safe, then
it is happy, then it is out of the danger of hell, then it is within the
suburbs of heaven. God never did, nor never will cast such a man to
hell, whose «oul is drawn forth to a secret resting, staying, leaning, and
relying alone upon Christ, for the obtaining of all that good, and all that
glory that he has purchased, and his Father has promised. But,
[20.] Lastly, That man that makes it his principal care, his main
business, his work of works, to look to his heart, to watch his heart,
and to reform^ his heart, that man doubtless has a saving work of God
upon his heart. There are two things which a gracious soul most looks
at, his God and his heart. Though a gracious man looks to the cleans-
ing of his hands, yet his principal care is the reformation of his heart,
the cleansing of his heart, according to that of the apostle James :
' Cleanse your hands, ye sinners, and purify your hearts, ye double-
minded,' James iv. 8. And that of the prophet Jeremiah : O Jerusalem,
wash thine heart from wickedness, that thou mayest be saved," Jer. iv.
14. Man must labour after a clean inside, as well as a clean outside.
The conversation must not be only unspotted before the world, but the
1 Cant. viii. 6 ; Acts xi. 21-23 ; Ps. Ixxi. 16 ; Isa. Ixi. 10.
384) A CABINET OF JEWELS. [ChAP. II.
heart also must be unspotted before God ; the heart is as capable of in-
ward defilements as the body is of outward defilements, 2 Cor. vii. 1.
sirs ! though heart defilement is least taken notice of, yet heart
defilement is the worst defilement, and the most dangerous defilement
in the world. Heart defilement is spiritual defilement, and spiritual
defilement is the defilement of devils, which of all defilement is the
most hateful, odious, and pernicious defilement, Eph. vi. 1 2, [vide Beza.]
The hypocrite's only care is to keep his life from defilement, but the
sincere Christian's care is mainly to keep his heart from defilement ;
for he very well knows, that if he can but keep his heart clean, he shall
with more ease keep his life clean ; if the fountain be kept pure, the
streams will run pure. The heart is the spring of all actions, and there-
fore every action is as the spring is from whence it flows ; if the spring
be good, the action is good that flows from it ; if the spring be evil, the
action is evil that flows from it : ' A good man, out of the good treasure
of his heart, bringeth forth good things ; and an evil man, out of the evil
treasure of his heart, bringeth forth evil things," Mark xii. 35. Cer-
tainly, the great work of a Christian lieth with his heart. The refor-
mation of the heart is the highest and choicest part of reformation, be-
cause it is the reformation of the noblest part of man, and is that which
God looks most after, Prov. xxiii. 26. The reformation of the heart is
indeed the heart of reformation. There is nothing reformed to purpose
till the heart be reformed ; if the heart be naught, all is naught ; if that
be very naught, all is very naught ; if that be stark naught, all is stark
naught ; but if that be reformed, all is reformed. A gracious man's
watch is mainly about his heart :^ ' Create in me a clean heart, O God !
and renew a right spirit within me.' ' Unite my heart to fear thy name.'
' Incline my heart unto thy testimonies.' * Let my heart be sound in thy
statutes, that I be not ashamed.' ' When thou saidst. Seek my face, my
heart answered. Thy face. Lord, will I seek.' ' With my whole heart have
1 sought thee.' ' Thy word have I hid in my heart, that I might not
sin against thee.' ' Incline my heart unto thy testimonies, and not unto
covetousness.' The heart of man is the fountain of life or death, and
therefore sin in the heart, in some respects, is worse and more dangerous
than sin in the life ; and hence it is that the sincere Christian doubles
his guard about his heart. Luther hit it when he said, ' I more fear
what is within me than what comes from without.' The storms and
winds v^ithout do never move the earth ; it is only vapours within that
causeth earthquakes, as philosophers observe. Hypocrites, as our
Saviour testifies, are all for the out,side ; they wash the platters and the
cups, and beautify the tombs, like an adulteress whose care is to paint
and set a fair face upon a foul matter, Mat. xxiii. 25-30 ; but now a
sincere Christian, though he has a special respect to the well ordering
of his life, yet his main business and work is about his heart, Ps. 1. 23.
Oh that this ignorant heart were but more enlightened ! Oh that this
proud heart were but more humble ! Oh that this profane heart were
but more holy ! Oh that this earthly heart were but more heavenly !
Oh that this unbelieving heart were but more believing ! Oh that
this passionate heart were but more meek ! Oh that this carnal heart
> Ps. li. 10, Ixxxvi. 11, cxix. 36, cxix. 80, xxvii. 8, cxix. 2, 10; Acts viii. 36; Heb. viii.
10 ; Jer. xxxi. 33.
Chap. II.] a cabinet of jewels. 385
were but more spiritual ! Oh that this lukewarm heart were but more
zealous for God, and Christ, and the gospel, and the great concernments
of eternity! Oh that this slight heart were but more serious ! Oh that
this dull heart were but more quickened ! Oh that this dead heart
were but more enlivened ! &c. The highest and hardest work of a
Christian lieth with his heart. Mark, common light, common convic-
tion, education, enforcement of conscience, principles of common honesty
and morality, the eye of man, the fear of man, the examples of man,
the laws of man, and the rewards of man, with a hundred other things,
may be very prevalent to reform the life, to regulate the outward con-
versation, and to keep that in some due decorum ; and yet all these
things will be found too weak, too low to change the heart, to reform
the heart, to mend the heart, to purify the heart. To this great work
there are principles of a higher nature required : * Purifying their hearts
by faith,' Acts xv. 9. It is not a guard of moral virtues, but a guard of
saving graces that can keep the heart in order ; to reform the heart, to
keep the heart in a gracious frame, is one of the best and hardest works
in the world : Prov. iv. 23, * Keep thy heart with all diligence, for out
of it are the issues of life.' The text is about matter of life and death.
The words are mandatory, for all counsels in Scripture carry in them
the force of a command. In the words you have two things observable :
(1.) A duty enjoined, * Keep thy heart with all diligence.' (2.) The
reason or motive enforcing it, * For out of it are the issues of life.' In
the duty there are two things considerable : (1.) Here is the subject
matter, the thing that is to be done, and that is, * keep thy heart.'
This duty is charged upon all in peremptory and undispensable terms.
(2.) Here is the manner how it must be done, and that is, * with
all diligence.'
(1.) * Keep! The Hebrew word nv3, .natsar, to keep, hath various
significations, but the main is to keep in safe custody ; we should keep
our hearts as under lock and key, that they may be always at hand
when the Lord shall call for them, &c.
(2.) * Thy heart/ By the heart we are not to understand that par-
ticular vital member of the body that in common speech we call the
heart. Heart is not here taken properly for that noble part of the body
which philosophers call the primuTn vivens et ultimum moriens,
the first that lives and the last that dies. But by heart, in a metaphor,
the Scripture sometimes understands some particular noble faculty of
the soul. Sometimes the heart is put for the understanding : Rom. i.
21, ' Their foolish heart was darkened,' that is, their understanding was
darkened. Sometimes it is put for the will and affections : Mat. xxii.
37, * Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind,' that is, with thy w'ill and with all thy
affections. So Prov. xxiii. 26, Deut. x. 12, The will is the chiefest
power of the soul, as the heart is the principal part of the body ; and
it commands all the affections, as the centurion did his servants, Mat.
viii. Sometimes it is put for the conscience : 1 John iii. 20, * If our
heart condemn us, God is greater than our heart, and knoweth all things,'
that is, if our conscience condemn us justly, then our case must be
assuredly sad, because God knows much more by us than we know by
ourselves, and can charge us with many sins that conscience is not privy
VOL. IIL B b
386 A CABINET OF JEWELS. [ChAP. II.
to, Ps. xix. 12. Sometimes it is put for the memory: Ps. cxix. 11,
* Thy word have I hid in my heart,' that is, in my memory. So Luke
ii. 19. But here it is taken comprehensively for the whole soul, with
all its powers, noble faculties, and endowments, together with their
several operations, — all which are to be watched over.
(3.) ' With all diligence,' or as the Hebrew runs, ' with all keeping.'
The Hebrew word ^yy^, slianfiar, signifies, to keep with watch and ward.^
A Christian is to keep a perpetual guard about his heart. A-Lapide
notes, that the Hebrew word is borrowed from military affairs. We
should keep our hearts as soldiers keep a garrisom, with watch and ward.
Lavater jumps with him, and tells us that the word shamar is taken
from a besieged garrison, begirt by many enemies without, and in danger
of being betrayed by treacherous citizens within ; in which danger the
soldiers upon pain of death are commanded to watch. Junius reads the
word thus, 'Keep thy heart,' supra omne'tn custodiam, shove all keeping.
So Jerome reads, ^^rop omne custodia, above all keeping keep thy heart,
that is, keep, keep, watch, watch, &c. So Rhodolphus reads it, prce
omni custodia ; and so we read it in the margin oiP our Bibles. And
the Syriac reads it in the same manner that our English doth, cum
omni cautione, with all caution and wariness we are to keep our hearts.
Oh what guards and double guards ! Oh what watches and double
watches, should men put upon their hearts ! These words, keeping, keep,
import both a universal watchfulness over the heart, and a diligent
watchfulness over the heart, and a constant watchfulness over the heart;
and thrice happy are those persons who keep such a watch upon their
hearts. A man is to keep his eye, and keep his mouth, and keep his
feet ; but above all keeping, he is to keep his heart. It is a duty incum-
bent upon every Christian to keep his own heart, 'Keep thy heart thyself.'
Thou mayest make another thy park-keeper, or thy house-keeper, or
thy shop-keeper, or thy cash-keeper, or thy horse-keeper, or thy nurse-
keeper;2 but thou must be thy own heart-keeper. ' Keep thy heart with
all diligence.' Some understand this of all kind of watchfulness. The
Hebrew word is applied to several sorts of keeping. As,
First, It is applied to those that are the keepers of a prison, where
dangerous felons or malefactors are to be looked to, that they do not
break away. 1 Kings xx. 39, ' Keep this man,' So Joseph was made
the keeper of the prison, Gen. xxxix. 21-23; so Job, vii. 12. The
Hebrew word is the same with that in Prov. iv. 23. Now, oh how
diligent, how vigilant are men in looking after their prisoners ! Even
so should we be in looking after our hearts, &c.
Secondly, It signifies to keep, as men would keep a besieged garrison,
or city, or castle, in time of war. So it is used in that Hab. ii. 1. Now
what strong guards, what watchful guards do men keep up at such a
time ! A gracious heart is Christ's fort-royal. Now, against this fort
Satan will employ the utmost of his strength, art, and craft ; and there-
fore how highly does it concern every Christian to keep a strong guard, a
constant guard about his heart ! But,
Thirdly, It signifies to keep, as the priests and Levites kept the sanc-
* Cato, Cicero, Seneca, Socrates, and others, have laid down excellent rules for the
government of the outward man ; but none for the government of the heart.
2 Qu. ' purse-keeper ' ? — Ed.
Chap. II.] A cabinet of jewels. 387
tuary of God, the temple of God, and all the holy things that were
committed to their charge ; so the word is often used by the prophet,
Ezek. xliv. 8, 15, 16, &c. The temple, and all the vessels of the temple,
were to be kept pure, and clean, and sweet. Our hearts are the temples
of God, the temples of the Holy Ghost ; and therefore we should always
keep a strong and diligent guard about them, that nothing may pass in or
out, that may be either displeasing, provoking, or grieving to them. But,
Fourthly, The word signifies to keep, as a man keeps his life. J ob x.
12, * Thy visitation hath preserved,' here is shamar, * my life.' Now
with what care, with what diligence, with what labour, with what
watchfulness do men labour to preserve their natural lives ! What a
guard, what a watch do men daily set about their lives ; the same they
should set about their hearts. But,
Fifthly, Men should keep their hearts, as they keep a rich treasure of
money, or jewels, or plate. Now, to preserve a rich treasure, what locks,
what bolts, what bars, what chains are made use of! Our hearts are jewels
more worth than all the kingdoms, crowns, and sceptres of this world.
There are few men that know how to value a God, a Christ, a gospel, a
covenant of grace, a heaven, or their own hearts as they should. What
are mountains of gold, and rocks of pearl, to the heart, the soul of man !
The heart is that pearl of price for which a man should venture his all,
and lay down his all. Oh then, what a guard, what a watch should a
man continually keep upon his heart ! The heart is camera omnipotentis
Regis, the presence-chamber of the King of heaven; and upon this
account it becomes a Christian always to keep a guard upon his heart.
He keeps his heart best who keeps it as his choicest treasure, &c.^ But,
Sixthly, Men sliould keep their hearts, as a fond father keeps his only
child. The fond father will still keep his child within doors, he will still
have him under his eye, and in his presence, that so no hurt, no harm
may befall him day or night. Our eye should be still upon our hearts,
or else they will give us the slip, and play the wanton with us. But,
Seventhly, Men should keep their hearts, as lovers keep the love-
tokens that are mutually sent one to another. They love to be often
a-looking upon them, and a- thinking of them, and a-talking of them ;
and will be sure to keep the strictest and the strongest guard upon them.
So a Christian should still be a-looking upon his heart, and a-thinking
upon his heart, and a-speaking of his heart, either of the badness of it, or
of the wants of it, and a-keeping of the strictest and strongest guard upon
his heart. But,
Eighthly, A man should keep his heart as a man keeps his house,
when he is afraid and in danger of being robbed by thieves in the night.
Oh how wakeful, and watchful, and active will a man now be ! But
what is a man's house to his heart ? A man's heart is in ten thousand
times more danger than his house, and accordingly his guard should be
most about liis heart. But,
Ninthly, A man should keep his heart, as men keep their gardens
that are full of choice, rich, rare, ripe fruits and flowers. Now, what care,
cost, and pains men are at to keep such gardens, you well know. And
oh that you did but every day more and more experimentally know
^ All our spiritual riches are in our hearts. A good man may say with Bias, Omnia
mea mecum porto, all my goods I carry about with me.
888 A CABINET OF JEWELS. [ChAP. IL
what it is to spend yom* greatest care and pains about your hearts,
which are Christ's garden, his bed of spices, where all graces flourish !
Cant. iv. \6.
Tenthly, and last, A man should keep his heart as spruce men and
women do their fine clothes. Oh they won't endure a speck, a spot
upon them ! It is your wisdom, and oh that you would more and more
make it your work, to keep your hearts from all sinful specks and spots !
Let not others be more careful to keep their outsides clean, than you
are to keep your insides clean ; for what are clean clothes to a clean
heart? It is better to go to heaven in ragged clothes with a clean
heart, than to go to hell in fine clothes with an unclean heart. Doubt-
less that man that makes it his business to keep his heart as men keep
dangerous felons or traitors, or as soldiers keep their garrisons or castles
when closely besieged, or as the priests and Levites kept the sanctuary
of God, or as a man keeps his natural life, or as a man keeps a rich
treasure, or as a fond father keeps an only child, or as lovers keep their
love-tokens, or as a man keeps his house when he is in danger to be
robbed, or as a man keeps his pleasant garden, or as spruce men and
women keep their fine clothes, that man is doubtless a true Nathanael,
a man that has a work of God passed in power upon his soul ; yea, that
man whose sincere desires, and whose gracious purposes, and fixed
resolutions, and faithful endeavours, is to guard and watch his heart,
according to the particulars we have now hinted, that man, without a
peradventure, is a gracious man, and one that has the root of the matter
in him, and shall be happy to all eternity. Look, as no man can hear as
he would and should, nor pray as he would and should, nor believe
as he would and should, nor repent as he would and should, nor walk as
he would and should, so no man can keep his heart as he would and
should ; but if a man makes it his great business and work to keep his
heart, to watch his heart, to reform his heart, to better his heart, he is
accepted of God, and shall be blessed for ever. It is one of the greatest
and clearest evidences of grace for a man to make it his greatest busi-
ness, work, and concernment in this world to keep his heart always in
a gracious frame, to keep his heart always in a wakeful frame, in a
watchful frame, in a tender frame, in a believing frame, in a repenting
frame, in an humble frame, in a patient frame, in a serious frame iti '*» j
heavenly frame, and in a jealous frame; for the more gracious the l^ea^^
is, the more suspicious it will be.^ Satan has a strong party, a nu.to:-
rous party, an old party, a subtle party, in all our hearts, and there.i^fre
it highly concerns us to watch our hearts with a holy jealousy. sirs!
God hath never said. Above all keepings, keep your shops; or above all
keepings, keep your estates ; or above all keepings, keep your flocks ;
or above all keepings, keep your bags ; or above all keepings, keep your
friends; or above all keepings, keep your bodies; or above all keepings,
keep your names ; or above all keepings, keep your conversations ; but
he hath said. Above all keepings, keep your hearts. Look, as the heart
is the fountain of natural life, and if it fail, life fails; and therefore it
is strongly secured with ribs about it, it is guarded in a castle of flesh
and bones ; so is the soul the fountain of spiritual life, and runs in-
' Cant. V. 2; 2 Kings xxii. 19; 2 Chron. xxxii. 26; James v. 11 ; Eccles. v. 1, 2; Col.
iii. 1,2; 2 Cor. vii. 11.
Chap. II.] a cabinet of jewels. 389
visibly through all the body. Fountains were to be kept pure, by the
Roman laws of the twelve tables/ and the heart, that is the spring and
fountain of all actions, is to be kept pure, by the laws of the great God,
2 Cor. vii. 1 ; 1 Thes. v. 23, &c. Men keep the heart principally from
hurt, because every wound there is mortal. Oh that men were as wise
for their souls ! God's eye is mainly upon the heart. The heart, well
guarded and watched, keeps all in security. Alexander was safe while
Antipater kept the watch, so all within that little world Man will be
safe while the heart is strongly guarded. The heart is the fountain,
the root, the store-house, the primum mobile, the great wheel that sets
all a-going, and therefore, above all keepings, keep your hearts. It is
a foolish thing to watch the outworks, and leave the fort-royal without
a guard ; so it is a foolish thing to watch the out-works, the eye, the ear,
the tongue, the hand, the feet, — though these must all be watched, —
and to leave the heart, which is a Christian's fort-royal, without a guard.
Omnia si perdas, animam servare memento.^
* If all things else must needs be lost,
Yet save thy soul, whate'er it cost.'
He that makes it his business to watch, and weep, and sigh, and
groan most over his own heart, he doubtless is in a gracious estate.
He that makes it his work, his daily work, his greatest work, his work
of w^orks, to keep a continual guard upon his heart, he certainly is in a
blessed estate. He that lamentingly cries out. Oh that my soul did but
prosper as my body ! Oh that my inward man were but in as good a
frame as my outward man ! Oh that this proud heart were but more
humble ! Oh that this hard heart were but more softened I Oh that this
carnal heart were but more spiritual ! Oh that this earthly heart were
but more heavenly ! Oh that this unbelieving heart were but more be-
lieving ! Oh that this passionate heart were but more meek ! Oh that
this slight heart were but more serious ! Oh that this blind heart were
but more enlightened ! Oh that this dull heart were but more quick-
ened ! Oh my heart, my heart ! when wilt thou be better ? Oh my God,
my God ! when shall my heart be better ? Oh bring it into a gracious
frame, and for ever keep it in a gracious frame ! He that thus lament-
ingly cries out of his heart, he certainly has an honest heart, and will be
happy for ever. O Lord, my memory is weak, and my utterance is bad,
and my understanding is dark, and my gifts are low, and my affections
are flat, and my temptations are strong, and my corruptions are preva-
lent, Ps. xxxix. 22-24 ; but thou, who art the great heart-searcher, thou
knowest that I would fain have my heart in a better temper ; I had
rather have my heart brought into a gracious frame, and kept in a
gracious frame, than to have all the riches of the Indies, than to be an
emperor, yea, than to be king over all the earth. If it be indeed thus
with thee, thou art blessed, and shalt be blessed for ever : 2 Cor. viii.
1 2, * For if there be first a willing mind, it is accepted according to that
a man hath, and not according to that he hath not.' I know the apostle
speaks this in point of alms, but it is applicable to the case in hand, and
to a hundred other cases. God measures his people not by their works,
' Fron., lib. ii.
2 Brooks substitutes * animam' for 'famam,' = good name, in the anonymous couplet,
* Omnia si perdas, famam servare memento
Qua semel amissa postea nuUus eris.' — G.
390 A CABINET OF JEWELS. [ChAP. III.
but by their wills. If their wills be to be more holy, humble, heavenly,
and to have their hearts always in a most gracious frame, then they
are accepted of God ; for every good man is as good in the eye of God,
in the judgment of God, and in the account of God, as he would be.
."Not long before famous Mr Baynes died, some friends that were with
him in his library, which was an excellent one, fell a-commending of it;
* Ay,' saith he, ' there stand my books, but the Lord knows that for
many years last past I have studied my heart more than books.^ Oh
no minister to him, no scholar to him, who studies his heart more than
his books ; nor no Christian to him who studies his heart more than
his day-books, or more than his shop books, or that studies his heart
more than his counting-house, or that studies his heart more than a
good bargain, &c. That man is for heaven, and heaven is for that man,
who makes it his greatest business in this world to watch his heart, to
guard his heart. The hypocrite looks most to externals, but the sincere
Christian looks most to internals. The hypocrite's main watch is about
his lips, but a sincere Christian's main watch is about his heart. The
hypocrite's main work lies without doors, but the sincere Christian's
main work lies within doors. All know, that know anything, that both
nature and grace begin at the heart, but art begins at the face. A
painter doth not begin a picture at the heart ; a picture hath but a face,
but an outside. And as nature begins at the heart, but art at the face,
so grace begins at the heart, but hypocrisy at the face, at the outside
of religion. Every man is that really that he is inwardly: * He is not
a Jew which is one outwardly, neither is that circumcision which is out-
ward in the flesh ; but he is a Jew which is one inwardly ; and circum-
cision is that of the heart, in the spirit, and not in the letter, whose
praise is not of men, but of God,' Rom, ii. 28, 29. Certainly that man
that makes it his great business to watch his heart, and to keep his
heart always in a gracious frame, that man is a gracious man. It is
true our hearts are like our watches, seldom got to go well ; and when
they do go well, how hard a work is it to keep them going well ! The
motions of our watches are not constant; sometimes they go faster,
and sometimes they go slower, and often they stand in need of mend-
ing. Though in these, and many other respects, our hearts are like
our watches, yet if we make it our grand work to keep a constant guard
upon our hearts, and our main design in this world to have our hearts
brought and kept in a gracious frame, our spiritual estate is good, and
we shall be happy for ever, &c.
In my other writings there are variety of special evidences, which the
Christian reader, if he please, and if need require, may make use of, in
order to the further clearing up of his gracious estate, and therefore let
these twenty suffice at this time. And thus much for this chapter, &c.
CHAPTER III.
Now, in this chapter I shall treat of sound, saving repentance, of
repentance unto life ; yea, of that evangelical repentance that hath
* Paul Bayne or Baynes, whose Exposition of Ephesians forms one of the reprinted
Commentaries of Mr JNichol's Series.— G.
Chap. III.] a cabinet of jewels. 891
the precious promises of remission of sin and salvation running
out unto it. My purpose at this time is not to handle the doctrine
of repentance at large, but only to speak so far of it as may speak
it out to be evidential of the goodness and happiness of a Chris-
tio.n's spiritual and eternal condition.
Now, before I come to open myself more particularly, give me leave
to premise this in the general, viz., that there is a repentance that does
accompany salvation : 2 Cor. vii. 10, ' For godly sorrow worketh
repentance to salvation not to be repented of : but the sorrow of the
world worketh death.' Jer. iv. 14, * O Jerusalem, wash thy heart from
wickedness, that thou mayest be saved.' Acts xi. 18, * When they
beard these things, they held their peace, and glorified God, saying,
Then hath God also to the Gentiles granted repentance unto life.'
Mat. xviii. 3, 'And Jesus said. Verily I say unto you, Except ye
be converted, and become as little children, ye shall not enter into the
kingdom of heaven.' Acts iii. 19, 'Repent ye, therefore, and be con-
verted, that your sins may be blotted out, when the times of refreshing
shall come from the presence of the Lord.'
Having premised thus much in the general, give me now leave to
say, That there are three parts of true, sound, saving repentance, unto
all which forgiveness of sin is promised. And the
1 . First, is contrition or grief of heart for sins committed. Now
this is called sometimes godly sorrow, 2 Cor. vii. 10 ; and sometimes a
contrite spirit, Isa. Ixvi. 2 ; and sometimes a broken and contrite heart,
Ps. li. 17 ; and sometimes the afflicting of our souls. Lev. xvi. 29 ; and
sometimes the humbling of the heart, 2 Chron. vii. 14, Lam. iii. 20 ;
and sometimes a mourning, Zech. xii. 10 ; and sometimes a weeping,
Mark xiv. 72. All repenting sinners are mourning sinners. David
repents, and waters his couch with his tears, Ps. vi. 6. Hezekiah
repents, and humbles himself for the pride of his heart, 2 Chron. xxxii. 26.
Ephraim repents, and Ephraim bemoans himself and smites upon his
thigh, and is even confounded, Jer. xxxi. 18, 19. Mary Magdalene
repents, and weeps, and washes Christ's feet with her tears, Luke vii. 38.
The Corinthians repented, and they were made sorry after a godly
manner, 2 Cor. vii. 9. Repentance in the Hebrew is called Dnj, an
irking of the soul ; and in Greek, jasra^sXe/a, after-grief, and /xsTdma,
after-wit ; and in the Latin, poenitentia ; all which do import, that
contrition or sorrow for sin is one part of true repentance. Oh the
sighs, the groans, the sobs, the tears, that are to be found among
repenting sinners, &c. Luther hit the mark when he said, * What are
all the palaces of the world to a contrite heart ; yea, heaven and earth,
seeing it is the seat of divine majesty ?'^
2. Secondly, It is very observable, that all mourning persons for
their sins, are within the compass of the promise of forgiveness of sins :
Zech. xii. 11, 'In that day there shall be a great mourning in Jeru-
salem, as the mouniing of Hadadrimmon in the valley of Megiddo.'
Zech. xiii. 1, ' In that day there shall be a fountain opened to the house
of David, and to the inhabitants of Jerusalem, for sin and for unclean-
ness.' Jer. xxxi. 18, ' I have surely heard Ephraim bemoaning of him-
' Luther, torn. iii. 457.
S92 A CABINET OF JEWELS. [ChAP. III.
self,' &c. Yer. 20, ' I will surely have mercy on him ;* or, as the Hebrew
has it, I will, having mercy, have mercy on him. As soon as Ephraim s
heart is troubled for his sins, God's bowels are troubled for Ephraim ;
as soon as Ephraim, like a penitent child, falls a-weeping at God's foot,
God, like a tender indulgent father, falls a-bemoaning of Ephraim.
Ephraim could not refrain from tears, and God could not refrain from
opening his bowels of mercy towards him. So Isa. Ivii, 15. And how
can the contrite heart be indeed revived and cheered without forgive-
ness of sins, without a pardon in the bosom? Melancthon makes mention
of a godly woman, who having upon her deathbed been in much conflict,
and afterwards much comforted, brake out into these words : Now, and
not till now, did I understand the meaning of these words, * Thy sins
are forgiven.' There is no comfort to that which arises from the sense
of forgiveness : Isa. xl. 1, 2, * Comfort ye, comfort ye my people, saith
your God ; speak ye comfortably to Jerusalem, and cry unto her that
her iniquities are pardoned.' And why is the mourning soul pro-
nounced the blessed soul : Mat. v. 4, * Blessed are they that mourn, for
they shall be comforted \ but because the mourning soul is the par-
doned soul ?
Quest But what is that sorrow or mourning for sin, that is a 'part
of true repentance ? The resolution of this question is very necessary
for the preventing of all soul-deceits and mistakes, and for the quiet-
ing, settling, and satisfying of souls truly penitent, and therefore I
shall give these eight following answers to it.
[1.] First, It is a sorrow or grief that is spiritual, that is, super-
natural. No man is born with godly sorrow in his heart, as he is born
with a tongue in his mouth. Godly sorrow is a plant of God's own
planting ; it is a seed of his own sowing ; it is a flower of his own set-
ting ; it is of a heavenly offspring ; it is from God, and God alone.
The spirit of mourning is from above ; it is from a supernatural power
and principle. There is nothing that can turn a heart of stone into
flesh, but the Spirit of God, Ezek. xxxvi. 25, 26. Godly sorrow is a gift
from God : Job xxiii. ] 6, ' God makes my heart soft.' No hand but a
divine hand can make the heart soft and tender under the sight and
sense of sin. Nature may easily work a man to mourn, and melt, and
weep, under worldly losses, crosses, and miseries, as it did David's men,
1 Sam. XXX. 4 ; but it must be grace, it must be a supernatural prin-
ciple, that must work the heart to mourn for sin.
[2.] Secondly, Godly sorrow is a sorrow for sin as sin, it is a mourn-
ing rather for sin than for smart ; it is not so much for loss of goods,
lands, wife, child, credit, name, &c., but for that a holy God is offended,
a righteous law violated, Christ dishonoured, the Spirit grieved, and the
gospel blemished, &c. Peter's sorrow was godly, but Judas his sorrow
was worldly ; Peter mourns over the evil of sin, but Judas mourns over
the evil of punishment. David mourns over his sin, ' Against thee,
thee only have I sinned, and done this evil in thy sight,' Ps. li. 4. And
so 2 Sam. xxiv. 10, ' And David's heart smote him after he had num-
bered the people; and David said unto the Lord, I have sinned greatly
in that I have done, and now I beseech thee, Lord ! take away the
iniquity of thy servant, for I have done foolishly.' David does not cry
out, Take away the threatened famine, but, Take away the iniquity of thy
Chap. III.] a cabinet of jewels. 393
servant ; nor he does not cry out, Take away the enemies of thy servant,
but, Take away the iniquity of thy servant ; nor he does not say, Take
away the pestilence from the land, but, Take away the iniquity of thy
servant. But now when Pharaoh was under judgments, he never cries
to the Lord to take away his sins, his pride, his hardness, his obdurate-
ness, his envy, his malice, his hatred, &c., but he cries out. Take away
the judgment, take away the judgment, take away the frogs, take away
the lice, take away the caterpillers, &c. But under all these dreadful
and amazing judgments that he was under, such a word as this never
fell from his lips. Take away my sin, Lord ! take away my sins ; thy
judgments do terrify me, but my sins will damn me, and therefore what-
ever becomes of my life, kingdom, and crown, take away my sins and
save my soul. David saw sin to be a greater evil than flying before his
enemies, or than famine or pestilence was; and therefore he desires
rather to be rid of his sins, than to be rid of the punishment that was
due to his sin ; but Pharaoh saw no such evil in sin, and therefore he
cries out. Take away the plague, take away the plague. And Job upon
the dunghill cries out, * I have sinned, what shall I do unto thee, O
thou preserver of men !' Job vii. 20. Job does not cry out. Oh, I have
lost all my substance, I am bereaved of all my children, I am set as
naked upon the dunghill as ever I was born ! My friends reproach me,
my wife tempts me to curse my God, which is ten thousand times worse
than to curse myself; Satan persecutes me, and God has not only for-
saken me, but is also become a severe enemy to me, &a Job cries out
of his sin, and not of his sufferings. A deep sense of his sins swallows
up as it were all sense of his sufferings.
And so that great apostle Paul does not cry out, wretched man that
I am ! that bonds attend me in every place, and that I have neither
house nor home to go to, and that I am despised, scorned, reproached,
and persecuted, and that I am accounted factious, seditious, rebellious,
erroneous, and that I am looked upon as the offscouring of the world,
&c. Oh no ! but he cries out of his sin : ' O wretched man that I am !
who shall deliver me from this body of death V Rom. vii. 23, 24.
So the prophet Micah, * I will bear the indignation of the Lord, be-
cause I have sinned,' Micah vii. 9. Though of all burdens the indigna-
tion of the Lord be the greatest burden, yet divine indignation is but a
light burden in comparison of sin. A gracious soul can better stand
under the burden of God's indignation for sin, than it can stand under
the burden of sin itself, which hath kindled that indignation, &c.
[3.] Thirdly, Godly sorrow is a great sorrow, it is a superlative
sorrow y it is a sad and serious sorrow. A sincere mourning is a deep
mourning, it springs from serious and deep apprehensions of the great
anger and deep displeasure of God, and of the woful nature, demerit,
burden, bitterness, vileness, and filthiness of sin, &c. The blessed Scrip-
ture seems to make godly sorrow a superlative sorrow, calling it a great
mourning, like the mourning of Hadadrimmon in the valley of Megiddo,
and a bitterness, as one is in for his first-bom, Zech. xii. 10, 11. And
so the church, ' My bowels are troubled within me, mine heart is turned
within me ; for I have grievously rebelled,' Lament, i. 20. And David
watered his couch with his tears, Ps. vi. 6. And Mary Magdalene wept
much, as well as she loved much, Luke vii. And Peter went out and
394 A CABINET OF JEWELS. [ChAP. III.
wept bitterly, Mat. xxvi. 15. Clement observes, that all the time that
Peter lived after this great fall, he would every night, when he heard
the cock crow, fall upon his knees and weep bitterly. Look, as shallow
brooks make the greatest noise, so hypocrites and formalists may howl,
and roar, and cry, and make more noise than the true penitent ; but
yet the sorrow of a true penitent is more inward, secret, solid, still, and
deep, Hosea vii. 1 4. As, you know, the deepest rivers run most silently,
and make least noise, so the deepest sorrow makes least noise. The
mourning of repenting souls, under the apprehensions of their sins, is
like the mourning of doves ; but the mourning of wicked men under
the apprehension of their sins, is like the bellowing of bulls and roar-
ing of bears, Ezek. vii. 16 ; Isa. li. 20, lix. 11.
[4.] Fourthly, A sincere mourning is an extensive mourning, it is
an universal mourning. Godly sorrow and grief extends itself, not
only to some sins, but to all sins, great and small. Look, as a holy heart
hates all sin, so a holy heart mourns over all sin that it sees and knows
to be sin. God hates one sin as well as another, and he has forbid one
sin as well as another, and he has revealed his wrath from heaven
against one sin as well as another, and he is provoked by one sin as
well as another, and Christ is crucified by one sin as well as another,
and the Spirit is grieved as well by one sin as by another, and the gospel
is reproached by one sin as well as another, and the conscience is wounded
by one sin as well as another, and Satan is gratified by one sin as well
as another, and wicked men's mouths are opened by one sin as well as
another, and young comers on in religion are stumbled, grieved, and
offended by one sin as well as another, and the soul is endangered by
one sin as well as another. An unsound heart may mourn for great
sins, that make great wounds in his conscience and credit, and that
leave a great blot upon his name, or that waste or rot his body, or de-
stroy his estate, or that expose him to public scorn and shame, &c., but
for sins of omission, for wandering thoughts, idle words, deadness, cold-
ness, slightness in religious duties and services, unbelief, secret pride,
self-confidence, and a thousand more, such gnats as these he can swallow
without any remorse, Prov. v. 8-14.
But now godly sorrow is of a general extent, it mourns as well for
small sins as for great. David's heart smote him, as well for cutting off
the lap of Saul's garment, as it did for killing of Uriah with the sword.
A gracious soul weeps over many sins that none can charge upon him but
God and his own conscience : Ps. xix. 12, ' Oh cleanse thou me from
secret faults.'
Yea, let me say that godly sorrow and grief extends not only to a
man's own sins, but also to the sins of others as well as his own, Ezek.
ix. 4, 5. And this you may see also in David, Ps. cxix. 53, 136, 158 ;
and in Jeremiah, Jer. ix. 1-3 ; and in Paul, Philip, iii. 18 ; and in
Lot, 2 Peter ii. 7, 8. And if you please to turn to my treatise on holi-
ness, you may see seven special arguments for this their practice, page
1 39 to page 145, and therefore a touch in this place may sufiice.^
[5.] Fifthly, Godly sorrow is a lasting sorrow, it is a durable sorrow.
As long as a Christian continues sinning, he cannot but continue mourn-
ing. David's sins were always before him, Ps. li. 3, though his Absalom
^ Vol. IV.— G.
Chap. III.] a cabinet of jewels. 395
nor his Bathsheba were not ever before him. Godly sorrow will every
day follow sin hard at heels. Look, as a wicked man, in respect of his
desire and will to sin, would sin for ever, if he should live for ever ; so
I may say, if a godly man should live for ever, he would sorrow for
ever. After Paul had been converted many years, some think fourteen,
you shall find him a-mourning and lamenting over his sins, Rom. vii.
An ingenuous child will never cease mourning, till he ceases from
offending an indulgent father. Though sin and godly sorrow were
never born together, yet whilst a believer lives in this world, they must
live together. And indeed holy joy and godly sorrow are no ways in-
consistent, Ps. ii. 11 ; yea, a godly man's eyes are always fullest of tears,
when his heart is fullest of holy joy, &c. A man may go joying and
mourning to his grave, yea, to heaven, at the same time.
But now the sorrow, the grief of wicked men for sin, it is like a
morning cloud, or the early dew, or the crackling of thorns under a pot,
or a post that quickly passeth by, or a dream that soon vanisheth, or
like a tale that is told, &a, their sorrowful hearts and mournful eyes
soon dry up together, as you may see in Esau, Ahab, Pharaoh, and
Judas ; but the streams of godly sorrow will last and run as long as sin
hangs upon us, and dwells in us : i Cor. xv. 9, * I am the least of the
apostles, that am not meet to be called an apostle, because I persecuted
the church of God.' Ps. xxv. 7, * Remember not the sins of my youth,
nor my transgressions.' David prayeth to the Lord, not only to forgive,
but also to forget, both the sins of his youth and the sins of his age.
David remembered all his faults, both of former and of later times.
David was well in years when he defiled himself with Bathsheba ; and
this he remembers and mourns over, Ps. H. And it is very observable,
that God charged his people for to remember old sins : Deut. ix. 7, ' Re-
member, and forget not, how thou provokedst the Lord thy God to wrath
in the wilderness.' Repentance is a grace, and must have its daily
operation as well as other graces ; witness the very covenant of grace
itself r Ezek. xvi. 62, 63, ' I will establish my covenant with thee ; and
thou shalt know that I am the Lord : that thou mayest remember, and
be confounded, and never open thy mouth any more because of thy
shame, when I am pacified towards thee for all that thou hast done.'
Certainly a true penitent can no more satisfy himself with one act of
repentance, than he can satisfy himself with one act of faith, or with one
act of hope, or with one act of love, or with one act of humility, or with
one act of patience, or with one act of self-denial. Godly sorrow is a
gospel grace that will live and last as well and as long as other graces ;
it is a spring that in this life can never be drawn dry.
[6.] Sixthly, Godly sorrow is a divorcing sorrow ; it divorces the
heart from sin, it breaks that ancient league that has been between the
heart and sin. There is a strong firm league between every sinner and
his sin, Isa. xxviii. 15, 18; but when godly sorrow enters, it dissolves
that league, it separates between a sinner and his sin, it sets the vsoul
at an everlasting distance from sin.* The union between the root and
the branches, the foundation and the building, the head and the mem-
bers, the father and the child, the husband and the wife, the body and
1 It is an excellent saying of Austin, He doth truly bewail the sins he hath committed
who never commits the sins he hath bewailed.
396 A CABINET OF JEWELS. [ChAP. III.
the soul, are all near, very near unions ; yet, that between a sinner and
his sin seems to be a nearer union, Observable is the story of Phaltiel.
You know when David had married Michal, Saul injuriously gave her
to another ; but when David came to the crown, and sent forth his
royal commands that his wife should be brought to him, her husband
dares not but obey, brings her on her journey, and then not without great
reluctancy of spirit takes his leave of her, 2 Sam. iii. 14-16. But what,
was Phaltiel weary of his wife, that he now forsakes her ? Oh no, he was
enforced, and though she was gone, yet he had many a sad thought
about parting with her, and he never leaves looking till he sees her as
far as Bahurim, weeping and bemoaning her absence. Just thus stands
the heart of every unregenerate man towards his sins, as Phaltiel's heart
stood towards his wife. But when the springs of godly sorrow rise in
the soul, the league, the friendship, the union that was between the
sinner and his sins, comes to be dissolved and broken in pieces, Hosea
xiv. 8. All godly sorrow sets the heart against sin. He that divinely
mourns over sin, cannot live in a course of sin. When of all bitters
God makes sin to be the greatest bitter to the soul, then the soul bids
an everlasting farewell to sin ; now the soul in good earnest bids adieu
to sin for ever. O sirs ! this is a most certain maxim, to live and die
with, that either a man's sins will make an end of his mourning, or else
his mourning will make an end of his sin ; for he that holds on sinning,
will certainly leave off mourning. No man can make a trade of sin,
and yet keep his heart in a mouraing frame. But he that holds on
mourning for sin, will certainly leave off the trade of sin. Holy grief
for sin will sooner or later break off all leagues and friendships with
sin. As sin hiakes a separation between God and a man's soul, so godly
sorrow makes a separation between a man's soul and his sin, Isa. lix. 1, 2.
All holy mournings over sin will by degrees issue in the wasting and
weakening of the strength and power of sin ; nothing below the death
and destruction of sin will satisfy that soul that truly mourns over sin.
But now, though you may find an unsound heart sometimes a-lamenting
over his sins, yet you shall never find him a-leaving of his sins. Pharaoh
lamented over his sin, crying out, ' I have sinned, the Lord is righteous,
and I and my people are wicked.' And again, ' Then Pharaoh called
for Moses and for Aaron in haste, and he said, I have sinned against the
Lord your God, and against you,' Exod. ix. 27, x. 16. But though you
find him here lamenting and complaining over his sin, yet you never
find him leaving or forsaking of his sin. So Saul could cry out, he had
sinned, but yet he still continued in his sin ; he acknowledged that he did
evil in persecuting of David, and yet he still held on persecuting of him.
An unsound heart mourns over sin, and yet he holds on in a course of
sin ; he sins and mourns, and mourns and sins, and commonl}'- all his
mourning for sin does but the more embolden him in a way of sin ; but
the gracious soul says with Job, * If I have done iniquity, I will do it no
more,' Job xxxiv. 32. He laments over sin and leaves it ; he confesses
it, and forsakes it, and he is as willing to forego it as he is willing that
God should forgive it.
[7.] Seventhly, A II, — and if you please I shall give you many things
in one, — godly sorrow is the fruit and effect of evangelical faith. It
flows from faith as the stream from the fountain, the branch from the
Chap. III.] a cabinet of jewels. 397
root, and the effect from the cause : Zech. xii. 10, * They shall look upon
him whom they have pierced, and shall mourn for him, as one mourneth
for his only son, and shall be in bitterness for him, as one that is in
bitterness for his first-born.' Look, as all legal sorrow flows from a legal
faith, as you may see in Ahab's and the Ninevites, so all evano-elical
sorrow flows from an evangelical faith : * They shall look upon him
whom they have pierced, and mourn.' All gracious mourning flows
from looking, from believing. Nothing breaks the heart of a sinner like
a look of faith. All tears of godly sorrow drop from the eye of faith.
Godly sorrow rises and falls, as faith rises and falls. Faith and godly
sorrow are like the fountain and the flood, which rise and fall together.
The more a man is able by faith to look upon a pierced Christ, the more
his heart will mourn over all the dishonours that he has done to Christ.
The more deep and wide the wounds are that faith shews me in the
heart and sides of Christ, the more my heart will be wounded for sinning
against Christ.
Again, godly sorrow is not an enemy, but a friend to holy joy. I have
read of a holy man, who lying upon his sick-bed, and being asked which
were his joyfullest days that ever he had, cried out, * Oh give me my
mourning days, give me my mourning days again, for they were the
joyfullest days that ever I had.' The higher the springs of godly sorrow
rise, the higher the tides of holy joy rise. His graces will flourish most,
who evangelically mourns most. Grace always thrives best in that
garden, that heart, that is watered most with the tears of godly sorrow.
He that grieves most for sin, will rejoice most in God ; and he that re-
joices most in God, will grieve most for sin.
Again, the more a man apprehends of the love of God, and of the love
of Christ, and the more a man tastes and is assured of the love of the
Father, and of the love of the Son, the more that person will grieve and
mourn that he has oflended, provoked, and grieved such a Father, and
such a Son. Remember this, as a man's assurance of peace and re-
conciliation with God rises, so his grief for sin rises. The more clear
and certain evidences a man has of the love and favour of God to his
soul, the more that man will grieve and mourn for sinning against such
a God. There is nothing that thaws and melts the heart, that softens
and breaks the heart, like the warm beams of divine love ; as you may
see in the case of Mary Magdalene, Luke vii. ; she loved much, and she
wept much, for much was forgiven her. A sight of the free grace and
love of Christ towards her, in an act of forgiveness, broke her heart all
in pieces. A man cannot stand under the shinings of divine love with
a frozen heart, nor yet with dry eyes. The more a man sees of the love of
Christ, and the more a man tastes and enjoys of the love of Christ, the
more that man will grieve and mourn for all the dishonours that he has
done to Christ. The more an ingenuous child sees, and tastes, and enjoys
of his father's love, the more he grieves and mourns that ever he should
offend such a father, or provoke such a father, who has been so loving
and indulgent towards him. Injuries done to a friend cut deep, and the
more near, and dear, and beloved a man's friend is to him, the more a
man is afllicted and troubled for any wrongs or injuries that are done
to him ; and just so it is between God and a gracious soul.
The free love and favour of God, and his unspeakable goodness and
398 A CABINET OF JEWELS. [ChAP. III.
mercy manifested in Jesus Christ to poor sinners, is the very spring and
fountain of all evangelical sorrow. Nothing breaks the heart of a poor
sinner like the sight of God's free love in a redeemer. A man cannot
seriously look upon the firstness, the freeness, the greatness, the un-
changeableness, the everlastingness, and the matchlessness of God's free
favour and love in Christ, with a hard heart, or with dry eyes : Ezek.
xxxvi. 31, compared with verses 25, 26. Oh ! who is there that has but
one spark of ingenuity, that can read over that heart-breaking scripture
with dry eyes ? Isa. xliii. 22-24, ' But thou hast not called upon me,
Jacob ; but thou hast been weary of me, O Israel. Thou hast not
brought me the small cattle of thy burnt-offerings, neither hast thou
honoured me with thy sacrifices : I have not caused thee to serve with
an offering, nor wearied thee with incense. Thou hast bought me no
sweet cane with money, neither hast thou filled me with the fat of thy
sacrifices ; but thou hast made me to serve with thy sins, thou hast
wearied me with thine iniquities,' see Isa. Ivii. 17-1 9. Now a man would
think, after all this horrid abuse put upon God, this would certainly follow ;
therefore I will plague and punish thee ; therefore my wrath shall smoke
against thee ; therefore my soul shall abhor thee ; therefore I will shut
up my loving-kindness in displeasure against thee ; therefore I will
shew no more mercy towards thee ; therefore I will hide my face for
ever from thee ; therefore I will take vengeance on thee ; therefore I
will rain hell out of heaven upon thee, &c. Oh ! but read and wonder,
read and admire, read and stand amazed and astonished, read and re-
frain from tears if thou canst : ver. 25, ' I, even I, am he that blotteth
out thy transgressions for mine own sake, and will not remember thy
sins.' The prophet's expression in that Zech. xii. 1 is very observable,
' They shall look upon him whom they have pierced, and they shall
mourn for him, as one that mourneth for his only son.' Now it is
observable in a father's mourning for an only son, there is nothing but
pure love, sincere love, hearty love ; but in a son's mourning for his
father, there may be, and often is a great deal of self-love, self-respect,
because the child may run and read in his father's death, his own loss,
his own ruin, his own undoing ; but in the father's mourning for an only
son, a man may run and read the integrity, purity, and ingenuity of the
father's love ; and it is only such a love as this as sets the soul a-mourn-
ing and a-lamenting over a crucified Christ, The thoughts and fears
of wrath, of hell, and of condemnation, works unsound hearts to mourn ;
but it is the sight of a bleeding, dying Saviour that sets ingenuous^
gracious souls a-mourning.
[8.] Eighthly, and lastly, Godly sorrow, grief, or mourning, may be
known hy the inseparable concomitants or companions that attend
it and wait on it, 2 Cor. vii. IJ ; and they are these seven :
First, 'What carefulness'' or study; the word cmubn notes the
serious intension of the mind, and the diligence and dexterity of the
soul in shunning and avoiding sin, and arming of the soul against all
occasions and temptations thereunto. The great care of the repenting
soul is to leave all sin, to shake off all sin, to avoid all sin, and to weaken
and subdue, and bring under all sin. Oh ! the care, the caution, the
circumspection, the vigilancy, the strivings and the strugglings of the
repenting soul against temptations and corruptions.
Chap. III.] a cabinet of jewels. 399
Secondly, Yea, ' what clearing of yourselves,' airckoyia, apology or
defence ; which is not done either by denying of sin, or by excusing of
sin committed, but by confession of sin, and disUking of sin, and bewail-
ing of sin, and by walking quite cross and contrary to the sin confessed,
disliked, and bewailed ; as Zaccheus did, Luke xix. 8 ; and as the jailor
did, Acts xvi. 13. The true penitent has no ways to clear himself, but
by arraigning, judging, and condemning of himself: 1 Cor. xi. 31, 'For
if we would judge ourselves, we should not be judged.' When men
judge themselves, and condemn themselves, God is prevented, and the
devil defeated, as having nothing to say against them but what they
have said before. When men acknowledge their sins, and aggravate
their sins, and pass the sentence of condemnation upon themselves for
their sins, they shall find their acquittance from them fairly drawn in
the blood of Christ. Kepentance for sin takes off the guilt of sin, and
sin bewailed is as if it had never been committed ; and this becomes the
soul's apology, Ezek. xviii. 21, 22.^
Thirdly, ' Yea, %uhat indignation' or stomach, uyavaTcrnGig, wrath
unto grief It notes the very rising of the stomach with rage, and a
being angry unto fretting, fuming, and sickness. Again, it notes the
very height of anger and rage. The true penitent is not so exceeding
angry with himself for anything, as he is angry with himself for his
sins. Indignation here imports the turning of all the passions of the
soul wholly against sin. There are no men in the world so hot and
angry against themselves for their sins as penitents are. Witness those
that polluted the idols that they had perfumed, Isa. xxx. 22 ; witness
David, Ps. Ixxiii. 22 ; witness Ephraim, Hosea xiv. 8 ; and witness Paul,
Rom. vii. 22, 23. There are none that fret, and fume, and chafe at
themselves for sin, as penitent souls do ; there are none that loathe
themselves, that abhor themselves, and that are weary of themselves,
upon the account of their sins, like penitent souls. It is not this thing
nor that, nor this enemy nor that, nor this party nor that, nor this
design nor that ; but sin that is the main, the grand object of a peni-
tent's hatred, scorn, wrath, rage, reproach, disgrace, and contempt, &c.
He that would be angry and sin not, must be angry at nothing but sin.
If some men would but spend more of their anger and indignation against
their sins, they would not be so angry as they are with their brethren,
that in disputable things differ from them.
Fourthly, ' Yea, what fear' of God's displeasure, and of doing any
more so wickedly before the Lord. Penitent souls are of all souls the
most trembling souls, the most timorous souls : Prov. xxviii. 14, * Blessed
is the man that feareth always.' The penitent Christian has still a
jealous eye upon his own heart, words, and ways. He is very apt to
suspect a snake under every flower, and to fear a snare in every creature-
comfort. The burnt child dreads the fire. He that has been once
stung hates a snake ; he that has been in danger of drowning, trembles
at the thoughts of going by water ; and he that has once broke his leg,
rides and walks with a fear of diligence and vigilancy all his life after.
I have read of the dove, that she is afraid of every feather that hath
• As the child makes his defence and apology to his father, not by denying or defend
ing his faults, but by confessing and disclaiming of them ; so does the penitent soul carry
it towards God.
400 A CABINET OF JEWELS. [ChAP. III.
grown upon a hawk ; the very sight of any of the hawk's feathers brings as
much terror upon her as if she had seen the hawk herself Such a native
dread is, it seems, implanted in her, that it detests and abhors the very
sight of any such feather. In every penitent, God implants such a holy
fear, such a filial fear, such a reverential fear, such a fear of diligence
and vigilancy, that the penitent Christian's heart rises, detests and ab-
hors, not only gross sins, but the least motions, inclinations, and temp-
tations to sin. They that have paid dear for past guilt, that have known
what an aching heart, a wounded conscience, and a bleeding soul means ;
that have experienced what the frowns of God, the threatenings of God,
and the wrath of God means, will certainly beware of sin, watch and
war against it, and fear to fall into it.
Fifthly, ' Yea, what vehement desire,* 'Emir6dri<sig. It signifies such a
desire of fervency that can admit of no delay ; it notes such a desire as
produces diligence, activity, and industry. The true penitent is full of
fervent and vehement desires to be rid of his sins. Rachel was never
more vehement and fervent in her desires after children, nor David after
the water of the well Bethlehem, nor the hunted hart after the water-
brooks, nor the betrothed virgin for her marriage-day, nor the appren-
tice for his freedom, nor the captive for his ransom, nor the soldier for
the conquest, nor the sick man for his cure, nor the condemned man for
his pardon, than the true penitent is vehement and fervent in his desires
to have his lusts subdued, mortified, and destroyed, Rom. vii. 22-24?.
Many a day have I sought death with tears, said blessed Cowper, not
out of distrust, impatience, or perturbation, but because I am weary of
sin, and fearful of falling into it.^ If you ask the penitent, Why do you
hear, pray, read, and apply yourself so seriously, so frequently, so un-
weariedly, and so constantly to all sin-subduing ministrations ? he will
tell you, it is out of a vehement and fervent desire that he has to be rid
of his sins. If you ask him again, why he is so much in complaining
against sin, in mourning over sin, and in warring against sin ? &c., he
will tell you, out of a vehement and earnest desire that he has to be
fully and finally delivered from sin.
Sixthly, ' Yea, what zeaL' Zeal is an extreme heat of all the affec-
tions set against sin, and working strongly towards God. David's zeal
did eat up his sin as well as himself And Paul was as zealous in pro-
pagating the gospel, as he had been furious in persecuting of it. Many
men's zeal is hot and burning, when scorns and reproaches are cast upon
them ; but the penitent man's zeal is most hot and burning, when
religion is scorned, saints persecuted, truth endangered, and the great
and dreadful name of God blasphemed, &c. The zeal of a true penitent
will carry him on in a course of godliness, and in a course of mortifica-
tion, in spite of all the diversions and oppositions that the world, the
flesh, and the devil can make. Holy zeal is a fire that will make its
way through all things that stands between God and the soul. The
true penitent is unchangeably resolved to be rid of his sins, whatever it
cost him. Whoever escapes, whoever lives, he is fully determined his
lusts shall die for it. Only remember this, though zeal should eat up
our sins, yet it must not eat up our wisdom, no more than policy should
eat up our zeal.
* See Index, *. n. for other references.— G.
Chap. III.] a cabinet of jewels. 401
Seventhly, ' Yea, what revenge.' The true penitent revenges himself
upon himself for his sins, not by whips and scourges, as the papists do,
but by buffeting the flesh, and bringing it into subjection by fasting
and prayer, and by crossing of his lusts, and loading of them with
chains, and by drawing the sword of mortification against them, and
by withholding from them that fuel that might feed them, and by the
use of all other holy exercises, whereby the old man, the body of sin and
death, may be subdued to the obedience and discipline of the Spirit of
God.i Holy revenge will shew itself by contradicting of corrupt self,
and by a severe chastising and punishing of all those instruments that
have been servants to the flesh ; as you may see by the daughters of
Israel in dedicating their looking-glasses, by which they had offended,
to the service of the sanctuary, Exod. xxxviii. 8 ; and as you may see
by the Ephesians' burning of their costly and curious books before all
men. Acts xix. 19 ; and by Mary Magdalene's wiping of Christ's feet
with her hair, wherewith formerly her fond and foolish lovers were
enticed and entangled, Luke vii. And the same spirit you may see
working in Zaccheus, Luke xix. 8, 9 ; and in the jailor. Acts xvi. 23-34.
And so blessed Cranmer thrust his right hand first into the fire, that
being the hand by which he subscribed the popish articles, revengefully
crying out, ' This unworthy right hand, this unworthy right hand,' as
long as he could speak.* The common language of holy revenge is this :
Lord, pour out all thy wrath, and all thy fierce anger, and all thy fiery
indignation, upon this lust and that lust ; Lord, bend thy bow, and
shoot all the arrows of thy displeasure, into the very heart of my strong
corruptions ; Lord, wh^en wilt thou rain hell out of heaven upon this
proud heart, this unbelieving heart, this unclean heart, this worldly
heart, this froward heart, this treacherous heart of mine, &c. I have
read of Hannibal, that when he saw a pit full of the blood of his ene-
mies, he cried out with much content and delight. Oh beautiful sight !
So when a penitent Christian sees his spiritual enemies, his strong cor-
ruptions, all in a gore-blood, oh how delightfully and rejoicingly does
he cry out. Oh beautiful sight ! Oh blessed sight, that ever I have seen !
When the children of Israel saw the Egyptians dead upon the sea-
shore, then they sang a song of praise, Exod. xv. The application is
easy. O sirs ! let no man deceive his own immortal soul ; for it is most
certain, that repentance to life hath all these lively companions attend-
ing of it. Sound repentance, and the companions of it, are born
together, and will live and continue together till the penitent soul
changes earth for heaven, grace for glory. And let this much suffice
for the first part of true repentance, &c.
2. The second part of true repentance lies in confession of sin, which
flows out of a contrite heart. I mean, not a bare, formal, empty con-
fession, such as is common amongst the worst of sinners, as that we are
all sinners, and stand in need of a Saviour, God help us ! God be mer-
ciful unto us ! &c. ; but of such a confession of sin as ariseth from a
true sight and full sense of sin, and from the due apprehensions of a
righteous law that is transgressed, and a holy God that is provoked,
* 1 Cor. ix. 27. A penitent sinner loathes the very scars of his sins after they are
haoXedi.— Gregory Nazianzen. * Foxe and Clarke, as before.— G.
VOL. III. C C
402 A' CABINET OF JEWELS. [ChAP. III.
&c. When tongue and heart goes together ; when the tongue speaks
out of the abundance of the heart ; when the tongue is the faithful
interpreter of the heart, freely, ingenuously and humbly acknowledg-
ing iniquity, transgression, and sin; and the penitent judging himself
worthy of death, of wrath, of hell, and unworthy of the least mercy and
favour from God, &c.
Now such a confession as this is you shall find in repenting sinners; and
if you look again, you shall find those persons so confessing, to be under
the capacity of the promise of the forgiveness of their sius, &c.
[1.] First, You shall find repenting sinners confessing their sins :
Ezra ix. 6, ' O my God, I am ashamed, and blush to lift up my face
unto thee, my God : for our iniquities are increased over our head, and
our trespass is grown up unto the heavens.' Ver. 10, 'And now, O
our God, what shall we say after this ? for we have forsaken thy com-
mandments,' &c. Ps. li. 3, * I. acknowledge my transgressions, and my
sin is ever before me." Yer. 4, * Against thee, thee only have I sinned,
and done this evil in thy sight." Dan. ix. 4, 5, 'I prayed unto the
Lord my God, and made my confession, and said, O Lord, the great
and dreadful God, &c. ; we have sinned and committed iniquity, and
have done wickedly, and have rebelled, even by departing from thy
precepts, and from thy judgments,' &c. Yer. 8, * O Lord, righteousness
belongeth unto thee, but unto us confusion of face, as at this day.'
Luke XV. 18, ' I will arise and go to my father, and will say unto him,
Father, I have sinned against heaven and before thee ;' ver. 19, 'And
am no more worthy to be called thy son,' &c. 1 Cor. xv. 9, * For 1 am
the least of all the apostles, that am not meet to be called an apostle,
because I persecuted the church of God.' 1 Tim. i. 13, ' Who was
before a blasphemer, and a persecutor, and injurious,' &c. Isa. liii. 6,
' All we like sheep have gone astray, we have turned every one to his
own way, and the Lord hath laid on him the iniquity of us all.' I
might easily produce a hundred other scriptures to prove that repent-
ing sinners are confessing sinners, but let these suffice, &c.
[2.] Secondly, If you please to cast your eyes upon other scriptures,
you shall find these penitent confessing sinners to be expressly under
the promises of the forgiveness of sins :^ 1 John i. 9, ' If we confess
our sins, he is faithful and just to forgive us our sins.' Ps. xxxii. 5, ' I
acknowledged my sin unto thee, and mine iniquity have I not hid. I
said, I will confess my transgressions unto the Lord ; and thou forgavest
the iniquity of my sin. Selah.' Lev. xxvi. 40-42, 'If they shall con-
fess their iniquity, and the iniquity of their fathers, with their trespass
which they trespassed against me, and that also they have walked con-
trary unto me ; and that I also have walked contrary unto them, and
have brought them into the land of their enemies ; if then their un-
circumcised hearts be humbled, and they then accept of the punish-
ment of their iniquity : then will I remember my covenant with Jacob,
and also my covenant with Isaac, and also my covenant with Abraham
will I remember.' Jer. iii. 12, 13, 'Return, thou backsliding Israel,
saith the Lord, and I will not cause mine anger to fall upon you : for
' Confessing penitents are under the promises of forgiveness, &c. Turn to that Job
xxxiii. 27, 28, and ponder upon it. Prov. xxviii. 13, ' He that covers his sins shall not
prosper ; but he that confesseth and forsaketh shall have mercy,' &c.
Chap. III.] a cabinet of jewels. 40S
I am merciful, saith the Lord. Only acknowledge thine iniquity.'
And observable is that prayer of Solomon, 1 Kings viii. 47-50, * If they
shall bethink themselves, and repent, and make supplication to thee,
saying, We have sinned, and have done perversely, we have committed
wickedness ; then hear thou their prayer, and forgive thy people that
have sinned against thee.'
Quest But what are the properties or qualifications of true peniten-
tial confession of sin 1
Ans. They are these eight that follow.
(1.) First, It is free, it is voluntary, not forced, not extorted. Ne-
hemiah, Ezra, Job, David, Daniel, Paul, &c., were free and voluntary
in the confession of their sins, as all know that have but read the
Scripture.^ The true penitent confesses his sins with much candour,
ingenuity, and freedom of spirit. He is- as free in his confession of sin,
as he has been free in the commission of sin. His confessions are like
water which runs out of a spring with a voluntary freeness, but the
confessions of wicked men are like water that is forced out of a still
with fire. Their confessions are forced and extracted merely from
sense of pain and smart, or from fear of punishments, &c. Pharaoh
never confessed his sin till God brought him to the rack, nor Saul till
he was in danger of losing his crown and kingdom, nor Balaam till he
sees the angel stand with his drawn sword ready to slay him, nor Judas
till horror of conscience and the pangs of hell had surprised him, and
taken fast hold on hirn.^ Wicked men cast out their sins by confession,
as mariners do their wares in a storm, wishing for them again in a
calm. The confessions of wicked men are commonly extorted or
squeezed out, either by some outward trouble, or by some inward dis-
tress ; but penitential confession is free and ingenuous, arising from an
inward detestation of sin, and from the contrariety of the heart to sin ;
and, therefore, were there no rod, no rack, no wrath, no hell, the true
penitent would very freely and readily confess his sins. When God is
most free in bestowing of mercies, then are they most free in confess-
ing their iniquities, Hosea xiv. 1-4. Look, as that is the best wine
that flows from the grape with least pressing, and as that is the best
honey which drops from the honeycomb without crushing ; so those are
the best confessions that flow, that drop freely, voluntarily from the
soul, &c.
(2.) Secondly, True penitential confession is fall as well as free.
That confession is not sincere that is not full. Lam. i. 18, 19. God
loves neither halting nor mincing confessions. These undid the phari-
see, Luke xviii. J 1. As penitential confessions are not extorted, so
tiiey are not straitened. Sin must be confessed in its particular species
and parts ; all known sins must be confessed fully, plainly, particularly,
as you may see by turning to these scriptures. Lev. xxvi. 40-42, and
xix. 21 ; Judges x. 10 ; Ps. li. ; 1 Sam. xii. 1.9 ; 1 Tim. i. 13 ; Acta
xxvi. 10, 11 ; Dan. ix. 5-17 ; Lev. xvi. 21, 22, &c. Some there be that;
deny their sins, with the harlot : Prov. xxx. 20, ' Such is the way of an
adulterous woman ; she eateth and wipeth her mouth, and saith, I have
done no wickedness.' And others there be that father their sins on
> Acts xxvi. 10, 11 ; Ezra ix. 9 : Neh. ix. ; Dan. ix. ; Ps. v. ; Job xl. 4, 5.
2 Exod. X. 16 ; 1 Sam. xv. 24 ; Num. xxii. 23-36 ; Mat. xxvii. 3-5.
UU A CABINET OF JEWELS. [ChAP. III.
others, as Adam did, Gen. iii. 12 ; and as Eve did, ver. 13 ; and as
Aaron did, Exod. xxxii. 22 ; and as Saul did, 1 Sam. xv. 22. And
many there are that hide their wickedness, that conceal their wicked-
ness, as that proud pharisee did, Luke xviii. 11, 12. That expression
of the prophet Hosea, chap. x. 13, ' You have ploughed wickedness,' is
rendered by the Septuagint, ' You have concealed wickedness ;' and,
indeed, there is nothing more common to a wicked heart, than to keep
close his sin, than to cover and hide his transgressions. And, certainly,
this is that sore disease that our first parents were sick to death of,
almost six thousand years ago ; and, therefore, it is no wonder if we
are all infected with it. Man by nature is a vain-glorious creature, apt
to boast and brag of the sins that he is free of, but unwilling to confess
the sins that he is guilty of. There are no men so prone to conceal
their own wickedness, as those that are most forward to proclaim their
own goodness. There are many that are not ashamed to act sin, who
yet are ashamed to confess sin ; but certainly of all shame, that is the
most shameful shame, that leads a man to hide his sins. But now the
true penitent, he makes conscience of confessing small sins as well
as great sins, secret sins as well as open sins, Ps. xc. 8, xix. 1 2. David
confesses not only his great sins of murder and adultery, but he confesses
also his self-revenge intended against Nabal, and of his knife being
so near Saul's throat, when he cut off the lap of Saul's garment.^ A
true penitent is much in confessing and lamenting over that secret
pride, that secret fleshliness, that secret worldliness, that secret hypo-
crisy, that secret vain glory, &c., that is only obvious to God and his
own soul. But it is quite otherwise with wicked men ; for they confess
their grosser sins, but never observe their lesser sins ; they confess their
open sins, but never lay open their secret sins. Cain confesses the
murdering of his brother, but never confesses his secret enmity, that
put him upon washing his hands in his brother's blood. Pharaoh con-
fesses his oppression of the children of Israel, but he does not confess
the pride of his heart, nor the hardness of his heart. Judas confesses
his betraying of innocent blood, but he never confesses his covetousness,
that put him upon betraying of the Lord of glory. And others have
confessed their apostasy, who have never confessed their hypocrisy that
hath led them to apostasy, &c. Well, this is certain, that those little
sins, those secret sins, that never break a sinner's sleep, do often break
a believer's heart.
(3.) Thirdly, As true penitential confession is full, so it is sincere, it is
cordial; it is not a feigned, nor a formal, nor a mere verbal confession,
but an affectionate confession. It is a confession that has the mind,
the heart, the soul, as well as the lip in it.'"^ The penitent man's confes-
sion springs from inward impressions of grace upon his soul, he feels
what he confesses, and his affections go along with his confessions.
The poor publican smote upon his breast and confessed. Look, as the
• Job xxxi, 33. "We are but flesh, and blood, says one ; it is my nature, says a second ;
I cannot help it, says a third ; I am not the first, says a fourth ; it was bad company
drew me, says a fifth ; if it be a sin, I am sorry for it, says a sixth ; if it be naught, I cry
God's mercy, says a seventh. And thus wicked men are as hypocritical in their confes-
sions as they are in their professions, &c.
2 Ps. li. 31 ; Jer. xviii. 19, 20 ; Isa. xxvi. 8, 9 ; Ezra ix. 6 ; Ps. xxxviii. 4 ; Job xlii, 6 ;
Luke xviii. 13.
Chap. III.] a cabinet of jewels. 405
sick man opens his disease to his physician, feelingly, affectionately ;
and as the client opeDS his case to his lawyer, feeUngly, affectionately ;
so the penitent opens his case, his heart to God, feelingly, affectionately.
Cold, careless, verbal, formal, customary confessions are no small abo-
minations in the eye of God, Jer. xii. 2. Such men's confessions will
be their condemnation at last, their tongues will one day cut their
throats. Though confession to men is a work of the voice, yet con-
fession to God must be the voice of the heart. Sometimes the heart
alone is sufficient without the voice, as you may see in Hannah, 1 Sam.
i. 13-15 ; but the voice is never sufficient without the heart, as you
may see in that Isa. xxix. 13. Such who make confession of sin to be
only a lip labour, su<jh, instead of offering the calves of their lips as the
prophet requires, Hosea xiv. 2, do but offer the lips of calves ! Heart-
confessions, without words, shall be effectual with God, and carry the
day in heaven, when all formal, verbal confessions, though they are
never so eloquent or excellent, shall be cast as dung in sinners' faces,
Isa. i. J 2-16. Mary Magdalene weeps, and sighs, and sobs, but speaks
never a word, Luke vii. 38 ; and yet by her heart-confessions she carries
it with Christ, as is evident by his answer to her : Luke vii. 48, ' He said
unto her. Thy sins are forgiven thee.' Penitent souls confess sins feel-
ingly, but wicked men's confessions make no impression upon them ;
their confessions run through them as water runs through a pipe, with^
out leaving any impression at all upon the pipe. Wicked men do no
more taste nor relish the evil of sin, the poison of sin, the bitterness of
sin in any of their confessions, than the pipe does taste or relish the
water that runs through it. Such who confess sin formally, or rhe-
torically, and yet love sin dearly, heartily, shall never get good by their
confessions. Certainly such confessions will never reach the heart of
God, that do not reach our own hearts ; nor such confessions will never
affect the heart of God, that do not first affect our own hearts. Such as
speak very ill of &in with their tongues, and yet secretly wish well to
sin in their hearts, will be found at last of all men the most miserablest.
But,
(4.) Fourthly, As penitential confession is sincere and cordial, so it is
distinct and not confused. The true penitent has his particular and
special bills of indictment, he knows his sins of omission, and his sins
of commission ; he remembers the sins that he hath most rejoiced and
delighted in ; he cannot forget the sins that have had most of his eye,
his ear, his head, his hand, his heart ; the by-paths in which he has most
walked, and the transgressions by which God has been most dishonoured,
his conscience most wounded, and his corrupt nature most pleased and
gratified, are always before him, Ezra x. 3. An implicit confession is
almost as bad as an implicit faith ; wicked men commonly confess their
sins by wholesale. We are all sinners ; but the true penitent confesses
his sins by retail, Ps. li. 3. Though it cannot be denied hut that in
some cases a general confession may be penitent, as you see in the
publican, ' God me merciful to me a sinner,' Luke xviii. 13 ; yet it must
be granted that a true penitent cannot content nor satisfy himself
with a general confession. And therefore David confesses his particular
sins of adultery and blood-guiltiness, and Paul particularizeth his sins
of blasphemy, and persecution, and injuriousness against the saints.
406 A CABINET OF JEWELS. [ChAP. III.
1 Tim. i. 13. And more you have of this in that Acts xxvi. 10, 11,
* Which thing I also did in Jerusalem, and many of the saints did I
shut up in prison, having received authority from the chief priests ; and
when they were put to death, I gave my voice against them ; and I
punished them oft in every synagogue, and compelled them to blas-
pheme ; and being exceedingly mad against them, I persecuted them
even unto strange cities.' So Judges x. 10, ' And the children of Israel
cried unto the Lord, saying. We have sinned against thee, both because
we have forsaken our God, and also served Baalim.' ' We have sinned,'
there is their general confession ; ' we have forsaken our God, and also
served Baalim,' there is their distinct and particular confession, both
of their apostasy and idolatry. And so 1 Sam. xii. 19, 'And all the
people said unto Samuel, Pray for thy servants unto the Lord thy God,
that we die not, for we have added unto all our sins this evil, to ask us
a king.' They were discontented with that government that the Lord
had set over them, and they would need be governed by a king, after
the mode of other nations ; and this sin they confess distinctly and
particularly before the Lord and Samuel. And so David, in that 1 Chron.
xxi. 17, ' And David said unto God, Is it not I that commanded the
people to be numbered ^ Even I it is that have sinned and done evil
indeed ; but as for these sheep, what have they done V Thus that
princely prophet confesses that particular sin that he then lay under
the guilt of And so Zaccheus makes a particular confession ; he does
as it were point with his finger at that wrong and injustice that he had
been guilty of : ' Behold, Lord, half my goods I give to the poor ; and if
I have taken anything from any man by false accusation, I restore him
fourfold.' Thus you see that true penitents make a particular confession
of their right-eye sins, and of their right-hand sins ; and indeed, what
is confession of sin but a setting our sins in order before the Lord ?
And how can this be done but by a distinct and particular enumeration
of them ? But to prevent mistakes, this must be taken with a grain
of salt, this must be understood with this limitation ; we are to confess
our sins distinctly, particularly, so far as we know them, so far as we are
acquainted with them. There are many thousand sins which we commit
that we know not to be sins, and there are many thousand sins com-
mitted by us that cannot be remembered by us. Now certainly it is
impossible for us to recount oi confess those sins that we know not, that
we remember not ; so that our particular confessions can only reach to
known sins, so far as we can call them to mind ; for indeed our particular
acts of sin are innumerable ; they are ' more in number than the hairs
of our head ;' and indeed we are as well able to tell the stars of heaven,
and to number the sands of the sea, and to recount all the sparing
mercies, the pitying mercies, the preventing mercies, the succouring
mercies, the supporting mercies, and the delivering mercies of God, as
we are able to tell, to number, to recount, the individual particular acts
of sin that we are guilty of; yet so far as the knowledge and memory of
a penitent Christian reaches, so far his confession reaches. But now,
A^cked men confess sin in the general, in the lump ; as Pharaoh, ' I have
sinned ;' and their confessions are commonly confused, and at random.
When and where do you find wicked men confessing their sins distinctly
or particularly before God or man ? This is none of the least of their
Chap. III.] A cabinet of jewels. 407
miseries, that they have not a clear, distinct, particular view of their own
corruptions and abominations. But,
(5.) Fifthly, The true penitent does not only distinctly and particu-
larly confess his sins, but he does very highly aggravate his sins, by
confessing not only the kinds and acts, so far as he knoius and remem-
bers them, but the circumstances of them also, Ps. xxxii. 5, Lev. xvi. 21 .
There are sometimes some circumstances that may somewhat lessen a
penitent man's sins. Now these he readily and easily passes over. But
then there are other circumstances which do exceedingly heighten and
aggravate his sins, and that makes them more heinous and dangerous ;
and these he carefully and faithfully acknowledges. The penitential
confessions recorded in the Old and New Testament are full of exagger-
ating expressions, as is evident in these instances : Ezra at once height-
ens and aggravates their sins by this circumstance, that they had been
committed against manifold experiments^ that they had had both of
the severity and also the mercy of the Lord, Ezra ix. ; and so does
Nehemiah also, Neh, ix. The like instance you have in Daniel, chap,
ix. 5, 6, * We have sinned, and have committed iniquity, and have done
wickedly, and have rebelled, even by departing from thy precepts, and
from thy judgments ; neither have we hearkened unto thy servants the
prophets, which spake in thy name, to our kings, our princes, and our
fathers, and to all'the people of the land.' In these words you have seven
circumstances that Daniel useth in confessing of his and the people's
sins, and all to heighten and to aggravate them. First, * We have
sinned ;' secondly, ' We have committed iniquity ;' thirdly, ' We have
done wickedly ; fourthly, ' We have rebelled against thee ; fifthly,
* We have departed from thy precepts; sixthly, * We have not hearkened
unto thy servants ; seventhly, ' Nor our pHnces, nor all the people of
the land.' These seven aggravations which Daniel reckons up in his
confession, are worthy of our most serious consideration. The same
spirit you may find working in Peter : Mark xiv. 72, ' When he thought
thereon he wept ;' or nearer the original, ' When he cast all these things
one upon another, he wept.' Ah wretch ! that ever I was born, that
ever I should deny the Lord that bought me ; that ever I should deny
him who hath not only externally, but also internally, called me ; that
ever I should deny him that made me an apostle, that fed me at his
table, that beautified me with his grace, and that in the mount shewed
me som6 glimpses of his glory ; that ever I should deny him who has
brought me out of a state of death and wrath, into a state of life
and love ; that ever I should deny him that has been the best, the
wisest, the holiest, the tenderest, the faithfullest, and the noblest
master that ever man served. Ah wretch that I am ! he forewarned
me of this sin beforehand, that I might be not only cautioned but armed
against it, and yet I denied him. 1 promised him beforehand, that I
would never deny him, that I would never forsake him, that I would
never turn my back upon him, and yet like a base coward, I have denied
the Captain of my salvation ; yea, this very night, and no longer ago,
did I say again and again, that I would not deny him, and yet now,
even now, I have most shamefully denied him ; yea, I told him, that
though all others should deny him, yet would not I deny him, and yet
* * Experiences.' — G.
408 A CABINET OF JEWELS. [ChAP. III.
in all the world there is Dot such another to be found, that has so sadly,
so desperately denied him, as I have denied him, and that before a silly
maid ; nay, more beast that I am ! to my denying of him, I have added
a most incredible lie, saying, I know not the man, when there was not a
man in all the world that I was so well acquainted with as I was with
Christ, feeding constantly at his table, and drinking constantly of his
cup, and living constantly upon his purse, and waiting constantly upon
his person, and being a constant eye-witness of all the famous miracles
that were wrought by him ;^ nay, yet more monster that I am, I did
not only lie, but I also bound that lie with a hideous oath ; I did not
only say that I knew not the man, but I also swore that I knew not
the man ; nay, yet more than all this, I did not only basely deny him,
I did not only tell an incredible lie against my own light and conscience,
I did not only bind a fearful lie with a hideous oath, but I also fell
a-cursing and damning of myself r — for so much the Greek word ava-
6f(LaTiliiv imports ; — I wished that the curse, the wrath, or vengeance of
God might fall upon me if I knew the man, I wished myself separated
from the presence and glory of God if I knew the man ; and woe and
alas to me ! all this I did when my Lord and Master was near me,
yea, when he was upon his trial ; yea, and yet more, when all the world
had forsaken him ;. yea, and yet more, when I had the greatest and
loudest call that ever I had to have stood by him, and to have given
my testimony for him. And thus Peter, casting up all these circum-
stances and aggravations together, and meditating seriously on them>
'he went out and wept bitterly.' Another famous instance of this you
have in Paul, Acts xxvi. 10, 11. In these two verses the apostle lays
down no less than eight aggravations of his sins, and all to greaten and
heighten them, that his soul might be the more ashamed and humbled
in him, &c.
First, That they were not the worst, but the best of men, viz., saints ;
that they were not sinners but saints ; that they were not drunkards,
swearers, adulterers, murderers, oppressors. Sabbath-breakers, but saints;
saints by calling, saints by their high and holy calling, saints by profes-
sion, saints by a gospel-conversation. ''The saints have I cast into
prison.'
Secondly, To cast a man into prison for theft, for murder,, for perjury,
is no iniquity. Ay, but says he, many have I cast into prison for '_^ro-
/essing the name of Jesus of Nazareth.' Oh ! it is dreadful to persecute
men merely for professing of Christ ! and yet this I did. Though their
profession and practice went together ; though they hved as they pro-
fessed ; though I had nothing against them, but in the matters of their
God, yet upon that very single account I did persecute them.
Thirdly, If it had been been but one, or two, or three, or five, or tea
saints that I had persecuted, the matter had not been much. Oh !
but they were a great number ; * many of the saints did I cast into
prison.' I have been a cruel ravening wolf, that have sucked the blood,
not of a few, but of many of the precious lambs of Christ ; I have neither
spared nor pitied any sex, but have broken into every house, haling and
dragging both men and women to prison. Acts viii. 3, ' As for Saul,
^ There was scarce any Jew which knew not Christ by sight, he being very famous
for the many miracles that were wrought by him.
Chap. III.] A cabinet of jewels. 409
he made havoc of the church, enteriDg into every house, and haling
men and women, committed them to prison.'
Fourthly, Though he had cast them into prison, yet if he had given
them but some liberty in a prison, as Joseph had, and as others have had,
and as himself once had when he begot Onesimus in his bonds, Philem.
10, and when Onesiphorus oft refreshed him, and was not ashamed of
his chain, 2 Tim. i. 16, &c., or as the primitive Christians had, the matter
had not been so great. Oh ! but I kept them close prisoners ; ' Many
of the saints did I shut up in prison.' I shut them up from friends,
from relations, and from all comfortable accommodations ; and thus he
further aggravates his sin, Acts ix. 1, 2.
Fifthly, If he had rested there, if he had proceeded no further, the
matter had not been so bad ; Oh I ' but / gave my voice against them
to put them to death.' My heart and my hand was not only against
them, but my tongue also. If I could not kill them with my hand, I
was ready and willing to kill them with my tongue ^ if the casting voice
fell upon me, I would be sure to give it against them ; I never wanted
a word to do them mischief If they wanted a word, instead of a knife,
to cut their throats, I would be sure to lend them one.
Sixthly, He rises yet higher, for he does not only severely punish
their bodies, but lie does what he can to damn their souls ; I compelled
them to blaspheme, like that Italian, who first made his enemy deny
God, and then stabbed him, and so at once murdered both body and
soul.^ As there is no love to soul love, so there is no cruelty to soul
cruelty ; and as there is no mischief to scwil mischief, so there is no
murder to soul murder ;, and yet in this murder had Paul a hand. It is
sad to compel a man to bear a burden beyond hi& strength, to lie in
chains, to forsake his own country, &c., but it is infinitely more sad to
compel a man to sin, to the least sin ; but saddest of all to compel a
man to blaspheme, ' And yet this I did,' says Paul, &c.
Seventhly, He yet further aggravates his &in by his madness, by his
exceeding madness against the saints, in those words : ' and I was
exceeding m.ad against them' He was mad with rage and wrath, he
was exceedingly mad with passion and fury against the dear saints o-f
God. Madmen think madly, and madmen speak madly, and madmen
act madly against those they are mad with ; and so did he against the
saints. The Alcoran saith, that God created the angels of light, and
the devils of flame. Certainly, as God's children are children of the
light, so Satan's children are furious children, wrathful children,
children of the flame, children of madness ; and such a one was Paul,
&c.
Eighthly, and lastly, * I did persecute them to strange cities ;' them
I did not kill I did scatter ; I forced them to leave both house and
home; them whom God had joined together I put asunder: I made the
husband run one way, and the wife and children another way,, and all
of them gkid to hide their heads in a corner.
And thus you see, that true penitents, in the confession of their sins,
do clothe their sins with the highest aggravations imaginable. A
penitent in his confession of sin cries out, Oh the sparing mercies, the
preventing mercies, the succouring mercies, the supporting mercies, the
1 Told in Wanley's Wonders, as before. See index s. n.— G.
410 A CABINET OF JEWELS. [ChAP. III.
renewed* mercies, the delivering mercies that I have with a high hand
sinned against ! Oh that clear light ! oh that free love ! oh that gospel
grace ! oh those bowels of mercy that I have sinned against ! Oh the
fatherly corrections, the dreadful warnings, the high resolutions, the
sferious protestations, the frequent vows and promises that I have
desperately sinned against ! Oh the checks of conscience, the rebukes of
conscience, the lashes of conscience, the wounds of conscience, and the
frequent motions of the Spirit, and strivings of the Spirit, that I have
sinned against ! &c. But now wicked men confess their sins slightly,
carelessly, triflingly. They are careful and skilful to hide their sins, to
cloak their sins, and to extenuate and lessen their sins ; and with the
unjust steward, for an hundred to set down fifty, Luke xvi, 6. All
wicked men do commonly flatter themselves, that either their sins are
not sins, when indeed they are, or that they are not great and grievous
sins, when indeed they are, or that they are not so great and grievous
as other men's sins are, when indeed they are more grievous and
heinous than other men's sins are ; so far are they from aggravating of
their sins. The truth is, wicked men are so far from aggravating of
their sins, that they are still extenuating of them, and that by fathering
of them, sometimes upon their constitutions, sometimes upon bad com-
pany, sometimes upon their callings, sometimes upon Satan, and some-
times upon chance, as they call it, &c. But no more of this ; enough is
as good as a feast.
(6.) Sixthly, The true penitent confesses his sins humbly, sorrowfidly.
In his confessions he appears before the Lord with ropes about his
neck, as Benhadad's servants, and with tears in his eyes. His confes-
sions savour of contrition of heart, and not of ostentation of spirit.
Contrition of heart, and confusion of face, is the common result of a
peniteotial confession, Lev. xxiii. 27, 28. David waters his couch with
his tears, Ps. vi. 6 ; and he mingles his meat with his tears, Ps. xlii. 8 ;
and Ezra and Daniel confess their sins with wet eyes and blushing
cheeks, Ezra ix., Daniel ix. Confession without contrition neither
pleaseth God nor profiteth man. Confession is the language of the
tongue, contrition is the language of the heart, and God looks for both.
The publican does not only confess his sins, but he smites also upon his
breast, as a man full of grief and sorrow, Luke xviii. 1 3. Lying in the
dust, and rending of garments, and putting on sackcloth and ashes, were
of old required of those that confessed their iniquities. The spirit of
repentance is a spirit of mourning. Penitential confessions are com-
monly attended with grief in the heart, and with shame in the face :
Ps. xxxviii. 18, ' For I will declare mine iniquity, I will be sorry for my
sin.^ He tells you not only that he will declare his iniquity, but he tells
you also, that he will be sorry for his sin. The same spirit you may
find working in Jacob, Hosea xii. 4 ; yea, he had * power over the angel
and prevailed, he wept and made supplication unto him.' The people
of God, in the day of their confession, do not only say. We have sinned,
but they also draw water and pour it out before the Lord in token of
contrition, 1 Sam. vii. 6. Every sin is as a sword in a penitent man's
^ Qu. 'renewing'? — Ed.
2 Compare these' scriptures together: Ps. li. 17 ; Isa. Ixi. 1, and Ivii. 15 ; Job xvi. 20 ;
Ps.cxix. 1, 36; Jer. ix. 1, xxxi, 18, 19.
Chap. III.] a cabinet of jewels. 411
bosom, and therefore whilst confessions are in his mouth, you shall
mostly find either tears in his eyes or sorrow in his heart. And indeed,
true confession ^of sin is many times rather a voice of mourning than a
voice of words. Sometimes a penitent man's eyes will in some sort
tell what his tongue can in no sort utter. Many times the penitent is
better at weeping than he is at speaking : Ps. xxxix. 12, * Hold not thy
peace at my tears.' Tears hath a voice as well as blood hath, and are
very prevalent orators with God : Ps. vi. 8, ' The Lord hath heard the
voice of my weeping.' Penitent tears are undeniable ambassadors, and
they never return from the throne of grace without an answer of grace.
Tears are a kind of silent prayers, which though they say nothing, yet
they obtain pardon ; they prevail for mercy, and they carry the day
with God, as you may see in that great and clear instance of Peter.
He said nothing, he confessed nothing that we read of, but 'went out and
wept bitterly,' and obtained mercy. That prescription that God gave
to the leper in the law is worthy of your most serious consideration ; it
is in that Lev. xiii. 45, 'And the leper in whom the plague is, his
clothes shall be rent, and his head bare, and he shall put a covering
upon his upper lip, and shall cry, Unclean, unclean.' In these words
the leper stands charged with four things : (1.) to go in rent or torn
garments, to note that there must be brokenness and sorrow of heart
joined with confession of sin; (2.) to go bareheaded, and that partly that
men might not mistake him, but mainly to shew his humility under his
present misery ; (3.) to put a covering upon his upper lip, some read it,
upon his mouchaches} The Jews in their mournings used this ceremony
among the rest, of covering their chin, mouth, mouchaches, all under
the nose. Now, the use of this ceremony in lepers, was partly to pre-
serve others from being infected by his loathsome breath, and partly to
shew that God takes no pleasure nor delight in the breathings, the
prayers of spiritual lepers, of wicked men, — God loves not to hear good
words drop from an ill mouth, — and partly to note that shame that must
be minded with his sorrow. (4.) Twice to proclaim his own unclean-
ness, ' Unclean, unclean.' And thus you see that there was to be a close
connection between the leper's confession and his contrition ; and thus
it is with the true penitent; he does not only cry out. Unclean, unclean,
but he also rents and tears his garments, that is, he joins contrition to
his confession.
But to prevent mistakes, and that I may not shoot an arrow, instead
of giving a cordial, to the weak and w^eary soul, let me only give you
this short hint, viz., that when the true penitent cannot pour out his soul
in heart-melting confessions before the Lord, yet then he can mourn over
his own hardness of heart. When he is at worst he can grieve that
he cannot grieve, and mourn that he cannot mourn, and melt that he
cannot melt, and break that he cannot break ; and he can bless God for
every rod, and every stroke, and every word, and every work, and every
ordinance, and every frown, and every reproof, and every cross, and
every comfort that has the least tendency to the melting and mollifying
of his soul. The true penitent always sets a very high price and value
upon a broken heart, though he has not the happiness always to have
his heart broken. I know that sometimes the penitent soul is so shut
^ Early form of ' moustaches.' — G.
412 A CABINET OF JEWELS. [ChAP. III.
up, that if he might have all the world he cannot mourn ; he can only
sit down and sigh, and groan ; nay, if all the joys and delights of heaven
were to be bought for one single tear, he cannot shed it; and yet all
this time he can grieve that he cannot grieve for sin. and he can be
sorry that he cannot be sorry for sin ; and without all peradventare
this is in a measure true godly gospel sorrow for sin, &c.
But now wicked men confess their sins, but they never grieve for
their sins. They confess their sins, but they are not ashamed of their
sins ;. they confess their sins, but they cannot blush for their sins.^
Though men of good names, and of good natures^ would be ashamed to
be found doing of base things, things that are below them, that are not
worthy of them^ yet the generality of sinners are so bold and base, so
ignorant, arrogant, and impudent, so frontless'^ and graceless, &c., that
they are no ways ashamed, no, not of those very sins that has put Christ
to an open shame, yea, that has put the sun and moon to a blush.
Most sinners in these days have brows of brasvs, and whores' foreheads,
that cannot blus-h. They are so far from being ashamed of their sins,
that they think it a shame and disgrace not to sin, not to swear, and
whore, and curse, and be drunk, and profane Sabbaths, and despise
ordinances ; yea, there are many that are so far from being ashamed of
their abominations, that they even glory in them, like those in that
Philip, iii. 19. They shew their sins as Sodom, they make both a sport
of acting, and a jest of confessing their sins. Thus Austin confesseth
that it was sometimes with himself befare the Lord wrought upan him;
I was stricken with such blindness, a^ that I thought it a shame unto
me to be less vile and wicked than my companions whom I heard boast
of their lewdness, and glory so much the more, by how much they were
the more filthy ; therefore, saith he, lest I should be of no account, I
was the more vicious ; and when I could nat otherwise match others, I
would feign that I had done those things which I never did, lest I should
seem so much the more abject, by how much I was the more innocent ;
and so much the^more vile, by how much I was the more chaste.^ But
for a close remember this, the true penitent knows, that the more God
has been displeased with the blackness of sin, the better he will be
pleased with the blushing of the sinner; and therefore he cannot but
blush when either he looks upon sin within him, or God above him.
But,
(7.) Seventhly, Penitential confession, it is believing and fiducial;
it is TTiixed with some faith, though not always with a strong faith,
Hosea xiv. 2. It is not like the confession of a malefactor to the judge,
but like the confession of a child to his father, or like the confession of
a sick man to his physician. As a penitent man has one eye of sorrow
upon his sin, so he has another eye of hope upon pardoning grace.
Thus David, though he had sinned greatly, yet he hangs upon free
mercy, and begs his pardon believingly, Ps. li. Thus Daniel, ' To the
Lord our God belongs mercies and forgivenesses, though we have re-
belled against him," Dan. ix. 9. Thus Shechaniah^ Ezra x. 2, ' And
Shechaniah the son of Jehiel, one of the sons of Elam, answered and
^ Compare these scriptures together, Jer. vi, 15, viii. 12; Zeph. iii. 5; Isa* iii. 9, xlii.
23 ; Heb. vi. 6. Caligula used to say of himself, that he loved nothing better in himself,
tlian that he could not be ashamed, &c.
^ = ' without shame.' Cf. Richardson s. v. — G. ^ Augustine, Confess, lib. ii. cap. 3.
Chap. Ill] a cabinet of jewels. 413
said unto Ezra, We have trespassed against our God, and have taken
strange wives of the people of the land ; yet now there is hope in Israel
concerning this thing/ If it were not for hope, the heart would break.
There was hope among them that Israel would repent, and there was
hope among them that God would have mercy upon their repentance.
And the same spirit was working in the prodigal: ' I will arise and o-q
to my father, and will say unto him, Father, I have sinned ao-ainst
heaven and before thee,' Luke xviii. 18. Though he was a prodio-al,
yet he would go to God as to a father, who knew how to pity and for-
give the mourning and repenting child. When confessions of sin are
mingled with hopes of mercy, and the soul draws near to God as a
father, then the heart breaks most and melts and mourns most. That
confession of sin that is not mixed with some hope of pardon, and with
some faith in the mercy of God, is not penitential, but desperate. Cain
in some sort confesses, but then he flies into the land of Nod, and there
he falls a-building and planting, partly in contempt of the dreadful
doom God had passed upon him, and partly to drown the noise of his
conscience, and despairing of ever obtaining pardon in this world, or en-
joying a house not made with hands in another world, Gen. iv. 16, 2 Cor.
V. 1, 2. Judas likewise confesses his most heinous sins, ' I have sinned
in betraying innocent blood,' Mat. xxvii. 3, 4 ; but having no hope of
pardon, no faith in that innocent blood he had shed, he goes out and
hangs himself Judas had no faith to mingle with his confession ; he
confesses despairingly, not belie vingly, and so goes forth and strangles
himself Since Adam fell in paradise, there has not been one wicked
man in the world, continuing in that state, that has ever mixed faith
with his sorrows, believing with his confessing. It is only the penitent
man that confesseth sin belie vingly, and that is pardoned graciously.
The confessing penitent reasons thus with God: liord, though I am a
sinful creature, yet thou art a merciful God ; though I am unworthy of
mercy, yet thou forgivest sins freely ; though my sins reach as high as
heaven, yet thy mercies reach above the heavens ; J am here ready and
willing to accuse and condemn myself, and therefore be thou as ready
and as willing to absolve me, and forgive me. O Lord I though my
sins are very many, yet thy mercies are exceeding more ; though I have
multiplied my sins, yet thou canst multiply thy pardons ; though I am
a sinner, a very great sinner, yet there is mercy with thee, that thou
mayest be feared and loved, served and trusted ; and therefore in the
face of all my sins, provocations, and unworthiness, I will look up for
mercy, and wait for mercy. But,
(8.) Eighthly, and lastly, True penitential confession is joined with
reformation. That confession of sin that carries forgivenness of sin
with it, is attended with serious desires, and earnest endeavours to re-
formation, Ps. li. 10 ; therefore forsaking of sin is annexed to confession
of sin : Prov. xxviii. 13, ' He that covereth his sins shall not prosper ; but
whoso confesseth and forsaketh them shall have mercy/ Confession of
sin must be joined with confusion of ^ sin, or all is lost. God will never
cross the book, he will never draw the red lines of Christ's blood over
the black lines of our transgressions, except confessing and forsaking go
hand in hand. He that does not forsake his sin, as well as confess it,
' Qu. ' for ' ?— Ed.
414 A CABINET OF JEWELS. [ChAP. III.
forsakes the benefit of his confession. And indeed, there is no real
confession of sin, where there is no real forsaking of sin. It is not
enough for us to confess the sins we have committed, but we must
peremptorily resolve against the committing again the sins we have con-
fessed. We must desire as freely to forego our sins, as we do desire God
to forgive us our sins. Confession of sin is a spiritual vomit. Now you
know, a man that is burdened in his stomach, is heartily willing to be
rid of that load on his stomach that doth oppress nature ; and so a man
that is real in his confession of sin, is as heartily willing to be rid of his
sin, that lies as a load upon his conscience, as any sick man can be
heartily willing to be rid of that load that lies upon his stomach. The
penitential confessor doth as heartily desire to be delivered from the
power of his sins, as he does desire to be delivered from the sting and
punishment of his sins. This is observable in the confession of good
Shechaniah : Ezra x. 2, 3, ' We have trespassed against our God, and
taken strange wives of the people of the land ; now therefore let us make
a covenant with our God to put away all the wives, and such as are born
of them, according to the counsel of my lord, and those that tremble
at the commandment of our God ; and let it be done according to the
law.' And this was the former practice of the children of Israel, who
joined reformation with their confession, as you may see in that Judges
X. 15, * We have sinned \ ver. 16, 'And they put away the strange gods
from among them, and served the Lord : and his soul was grieved for
the misery of Israel.' That Job xxxiv. 31, 32, is observable, ' Surely
it is meet to be said unto God, I have borne chastisement, I will not'
offend any more ; that which I see not, teach thou me ; if I have done
iniquity, I will do no more.' And the same spirit you may find work-
ing in those that were once given up to sorcery and witchcraft : Acts
xix. 18, ' And many that believed came, and confessed, and shewed their
deeds.' Ver. 19, * Many also of them which used curious arts, brought
their books together, and burned them before all men.' Penitential
confession leaves a holy awe and dread on the soul, to take heed of com-
mitting sins confessed. Though a godly man may, in an hour of
temptation, or in a day of desertion, or in a season of God's withholding
the gracious influences of heaven from falling upon his soul, commit a
sin which he has seriously confessed and sadly bewailed, yet he retains
in his course and practice such a holy fear and awe upon his heart, as
in some measure proves armour of proof against future commissions of
sin. But now wicked men are very ready, bold, and venturous to commit
the same sins they have confessed, as you may see in Saul : one while
you shall have him confessing his sinful injuries against David with
tears ; and soon after you shall find him pursuing of him in the wilderness
of Ziph with three thousand chosen men at his heels. The same evil
spirit was predominant in Pharaoh ; one day you shall have him con-
fessing his sin, and promising to let Israel go, and the next day you
shall find his heart hardened, and he peremptorily resolved that Israel
shall not go} And so the harlot made the confession of her sin to be
but a provocation to more sin, Prov. vii. 14. The wicked sometimes
confess their sins, but they never forsake their sins ; after confession
they commonly return with the dog to the vomit, as Fulgentius hath
1 Compare 1 Sam. xxiv. 16, 17, with chap, xxvi. 2-4 ; Exod. ix. 27-34.
Chap. III.] a cabinet of jewels. 415
worthily observed.^ * Many,' saith he, ' being pricked in conscience,
confess that they have done ill, and yet put no end to their ill deeds ;
they humbly accuse themselves in God's sight of the sins which oppress
them, and yet with a perverse heart rebelliously heap up those sins
whereof they accuse themselves. The very pardon which they beg with
mournful sighs, they impede with their wicked actions ; they ask help
of the physician, and still minister matter to the disease, thus in vain
endeavouring to appease him with penitent words, whom they go on to
provoke by an impenitent course.' Well, remember this, real con-
fession of sin is always attended with real endeavours of turning from
sin. Look, as the patient lays open his diseases to the physician for
this very purpose that he may be cured and healed, so the penitent
soul confesses his sins to the physician of souls on purpose to be cured
and healed. The daily language of the penitent soul is this. Lord, when
wilt thou heal the maladies of my soul? When wilt thou heal. my
unbelief, and heal my pride, and heal my vain-glory, and heal my
hypocrisy, and heal my impurity, and heal my hard-heartedness, and
heal my carnalness, and heal my worldliness, and heal my selfishness ?
&c. Lord ! I do as earnestly beg grace to heal my soul, as I do mercy
to pardon my soul. And let thus much suffice for the second part of
true evangelical repentance.
3. The third part of true repentance lies in turning from all sin to
God. That great and precious promise of forgiveness of sin is made over
to repenting and turning from sin. All who truly repent of their sins,
and turn from their sins, shall receive the forgiveness of their sins.
Pardon of sin is for that man, and that man is for pardon of sin, who
truly repents and returns from his sin. Four things speak out this, &c.
[1.] First, Scripture exhortations to repent, that so our sins may be
forgiven : Ezek. xviii. 30, * Repent, and turn yourselves from all your
transgressions ; so iniquity shall not be your ruin.' Acts ii. 38, ' Repent,
and be baptized every one of you in the name of Jesus Christ for the
remission of your sins.' Ver. 19, ' Repent, and be converted, that your
sins may be blotted out,' &c.
[2.] Secondly, Express promises that our sins shall be forgiven upon
our repentance : 2 Chron. vii. 14, 'If my people shall turn from their
evil way, then will I forgive their sin.' Pro v. xxviii. 13, * Whoso con-
fesseth and forsaketh his sin shall find mercy.' Ezek. xviii. 21, ' If the
wicked will turn from all his sins which he hath committed, and do that
which is lawful and right, he shall surely live, he shall not die ;' ver. 22,
' All his transgressions which he hath committed, they shall not be
mentioned unto him/
[3.] Thirdly, A most certain assurance of the forgiveness of sins,
upon repentance, though they have been never so great and heinous :
Isa. i. 16-18, * Wash ye, make you clean ; put away the evil of your
doings ; cease to do evil ; learn to do well. Come now, and let us reason
together, saith the Lord: though your sins be as scarlet, they shall be as
white as snow ; though they be red like crimson, they shall be as wool.'
[4.] Fourthly, Express records and instances of forgiveness unto such
as have repented and turned from their sins: 2 Sam. xii. 13, 'And
David said unto Nathan, I have sinned against the Lord ; and Nathan
• Fulgent, de Eem.pecat. lib. i. cap. 12.
416 A CABINET OF JEWELS. [ChAP. III.
said to David, The Lord hath also put away thy sin.' Jer. xxxi. 18-20,
'I have surely heard Ephraim bemoaning himself; turn thou me, and I
shall be turned,' &c. * Surely after that I was turned, I repented ; and
after that I was instructed, I smote upon my thigh ; I was ashamed, yea,
even confounded, because I did bear the reproach of my youth. Is Ephraim
my dear son 'i is he a pleasant child? for since I spake against him, I do
remember him still; therefore my bowels are troubled for him, I will
surely have mercy upon him,' saith the Lord.' Luke vii. 88, ' And she
stood at his feet behind him weeping, and began to wash his feet with
tears, and did wipe them with the hairs of her head ; and kissed his feet,
and anointed them with ointment.' Ver. 47, ' Wherefore, 1 say, her
sins, which were many, are forgiven.' Chap. xv. 18-20, ' I will arise and
go to my father, and will say to him, Father, I have sinned against
heaven and before thee, and am no more worthy to be called thy son.
And he arose, and came to his father; but when he was yet a great way
off, his father saw him, and had compassion, and ran and fell upon his
neck, and kissed him.'
Quest. Bid what are the properties or qualifications of that right
turning from sin, which brings poor sinners within the compass of
the promise of forgiveness of sins ? Now, to this great question I shall
give these four following answers :
Ans. 1. First, That turning from sin which brings a man within the
compass of the promise of forgiveness of sin, is a cordial turning from
sin: Joel ii. 12, ' Turn ye, even to me, with all your heart.' 2 Chron.
vi. 38, 39, * If they return to thee with all their heart, and with all their
soul, then hear thou from the heavens their prayer and their supplica-
tion, and forgive their sins.' Deut. xxx. 10, ' If thou turn unto the
Lord thy Ood, with all thine heart, and with a,ll thy soul,' &c. Jer.
iii. 10, ' And yet for all this her treacherous sister Judah hath not turned
unto me with her whole heart, but feignedly, saith the Lord.' Chap,
xxiv. 7, ' And I will give them an heart to know me, that I am the
Lord; and they shall be my people, and I will be their God ; for they
shall return unto me with their whole heart.' Wicked men are serious and
cordial in their sinning, and they must be as serious and cordial in their
returning, or they are lost and undone for ever. The true penitent turns
from sin with his heart, with all his heart, and with all his soul. He is
turned in good earnest from his sins, whose heart is turned from his sins.
If the heart turns not, all is naught, all is stark naught. He that turns
from sin, but not with his heart, turns but feignedly, partially, hypo-
critically, deceitfully. God is a jealous God, and he will never endure
co-rivals or co-partners in the throne, the heart of man ; a holy God will
never divide with an. unholy devil. The true God is a righteous God,
and he will never share his glory with another. The true God must be
served truly, heartily ; he loves neither halting nor halving. Such as
divide the rooms of their souls betwixt God and sin, God and Satan,
God and the world, that swear by God and Malcham, that sometimes
pray devoutly, and at other times curse most hideously, that halt
betwixt God and Baal, are mere heteroclites^ in religion, and such whom
God abhors. When a man's heart gives a bill of divorce to his sins,
1 • Irregular/ ' disorderly.' — G.
Chap. Ill] A cabinet of jewels. 417
when his heart breaks the league with sin, when his heart casts it off,
and casts it out as an abominable thing, then the heart is turned from
sin really, effectually, &c. If, notwithstanding all the professions that
a man makes against his sins, his heart still loves them, and delights in
them, and he will still retain them, and welcome them, and cleave to
them, and make provision for them, &c., his repentance is feigned and
not real, &c. But,
The second answer.
Ans. 2. Secondly, A true penitential turning is an universal turn-
ing, a turning not from some sins, hut from all sins : Ezek. xviii. 30,
* Repent, and turn yourselves from all your transgressions.' Ver. 31 ,
' Cast away from you all your transgressions.' 2 Cor. vii. 1, * Let us
cleanse ourselves from all filthiness, both of flesh and spirit.' Ps. cxix.
101, ' I have refrained my feet from every evil way/ Ver. 128, 'I hate
every false way.' Ezek. xiv. 14, ' Therefore say unto the house of
Israel, Thus saith the Lord God, Repent, and turn yourselves from your
idols ; and turn away your faces from all your abominations.'' Chap,
xviii. 28, * Because he considereth, and turneth a\^*ay from all his trans-
gressions that he hath committed, he shall surely live, he shall not die.'
True repentance is a turning from all sin, without any reservation or
exception. He never truly repented of any sin, whose heart is not
turned against every sin. The true penitent casts off all the rags of
old Adam ; he throws down every stone of the old building ; he will
not leave a horn nor a hoof behind. That which Nehemiah speaks of
himself in that Neh. xiii. 7, 8, is very observable to our purpose. ' And I
came to Jerusalem, and understood of the evil that Eliashib did for Tobiah,
in preparing him a chamber in the courts of the house of God. And it
grieved me sore' (but he rests not there; but goes further) ; 'therefore I
cast forth all the household-stuff of Tobiah out of the chamber.' What
should Tobiah do with a chamber ? therefore he not only outs Tobiah,
but out goes all his stuff too. Thus the true penitent, when he considers
all the evil that sin has done, how it has taken up not only one cham-
ber, but every chamber in the soul, and how it has for many years quite
shut out God, and Christ, and the Spirit, and everything that is good ;
he is grieved sore, and so falls upon the outing of every hist; being
highly resolved that neither Satan nor any of his retinue shall ever find
the least entertainment in his soul any more. Such as are resolved
against turning from any sin, are horribly profane ; such as turn from
some sins, but close with others, are hideous hypocrites ; such as turn
from one sin to another, or change their sins as men do their fashions,
are most sadly blinded, and desperately deluded by Satan ; but such
as turn not from some sins, but from every sin, are sincerely penitent.
And certainly there are very great reasons why the true penitent does
turn, and must turn from sin universally. As,
[1.] First, It is to no purpose for a man to turn from some sins, if
he does not turn from all ids sins : James i. 26, ' If any man seem to
be religious, and bridle not his tongue, but deceiveth his own heart, this
man's religion is in vain.' This at first sight may seem to be a hard
saying, that for one fault, for one fault in the tongue, all a man's reli-
gion should be counted vain ; and yet this you see the Holy Ghost does
VOL. IIL D d
418 A CABINET OF JEWELS. [ChAP. III.
peremptorily conclude.^ Let a man make never so glorious a profes-
sion of religion, yet if he gives himself liberty to live in the practice of
any known lust, yea, though it be but a sin of the tongue, his religion
is in vain, and that one lust will separate him from God for ever. If a
wife be never so officious^ to her husband in many things, and though
she gives him content several ways, yet if she entertains any other lover
into his bed besides himself, it will alienate his affections from her, and
for ever separate him from her. The application is easy. To turn
from one sin to another, is but to be tossed from one hand of the devil
to another ; it is but, with Benhadad, to recover of one disease and die
of another, it is but to take pains to go to hell. If a ship spring three
leaks, and only two be stopped, the third will sink the ship ; or if a man
have two grievous wounds in his body, and take order only to cure one,
that which is neglected will certainly kill him. It is so here ; if a man
that has divers lusts fighting against the life of his precious soul, shall
only mortify and slay some of them, the rest will certainly destroy him,
and all his pains in subduing some of them will be lost. I have read
of a devout man, who had amongst many other virtues the gift of
healing, unto whom divers made resort for cure ; among the rest, one
Chromatins being sick, sent for him. Being come, he told him of his sick-
ness, and desired that he might have the benefit of cure, as others had be-
fore him. I cannot do it, said the devout person, till thou hast beaten all
the idols and images in thy house to pieces. Oh that shall be done, said
Chromatins ; here take my keys, and where you find any images let them
be defaced, which was done accordingly. To prayer went the holy man,
but no cure was wrought. Oh, saith Chromatius, I am as sick as ever !
Oh I am very weak and sick ! It cannot be otherwise, replied the holy
man, nor can I help it ; for certainly there is one idol more in your
house undiscovered, and that must be defaced too. True, says Chroma-
tius, there is so indeed ; there is one all of beaten gold, it cost two hun-
dred pounds, I would fain have saved it ; but here take my keys again,
you shall find it locked up fast in my chest, take it and break it in
pieces ; which done, the holy man prayed, and Chromatius was healed.
The moral of this story is this : we are all spiritually sick, full of wounds
and putrefied sores ; Christ our spiritual physician tells us, that if we
will be cured, we must break off our sins by repentance. Now this we
are willing to do in part, but not in whole ; we would fain keep one
Delilah, one darling beloved sin, but it must not be ; there must not be
one sin unrepented of ; we must repent as well for our Achans as our
Absaloms, our Eimmons as our Mammons, our Davids as our Goliaths,
our covert as well as our open sins, our loved as well as our loathed
lusts, our heart abominations as well as our gross transgressions, our
babe iniquities as well as our giant-like provocations. Our repentance
must be universal, or it will be to no purpose.
Herod turned from many evils, but would not turn from his Herodias,
and that was his ruin. Mat. vi. 18-20. Judas his life was as fair and
as free from spots and blots as the lives of any of the apostles; no
scandalous sin was to be found upon him ; only that golden devil covet-
1 One stab at the heart kills ; one act of treason makes a traitor ; one spark of fire
sets the house on fire ; one flaw in a diamond spoils the price of it ; one puddle, if
we wallow in it, will defile us ; one head of garlic will poison a leopard, say the natu-
ralists. ^ = serviceable. — G.
Chap. III.] A cabinet of jewels. 419
ousness was liis sin, and his everlasting ruin. His apostleship, preach-
ing, working of miracles, hearing of- Christ, and conversing with him,
&c., was to no purpose, because of that serpent he kept in his bosom,
which at last stung him to death. If a man lives m the practice of any-
known sin, the union between sin and his soul is not dissolved \ and if
that union be not dissolved, Christ and his soul were never united, and
therefore such a person can never be saved. Saul spared Agag and the
witch of Endor, whom he should have destroyed, and so lost his crown,
his kingdom, and his soul, which was saddest of all, Gideon had seventy-
sons, and but one bastard, and yet that one bastard destroyed all the
rest. Judges viii. 13. The Jewish rabbins report, that the same night
that Israel departed out of Egypt towards Canaan, all the idols and
idolatrous temples in Egypt, by lightning and earthquakes,, were brokea
down ; so, when a man truly repents, all the- idols that were set up in
his soul are cast down. But,
[2.] Secondly, God has so connexed' the duties of his law one to an-
other, that if there he not a conscientious care to walk according to
all that the law requires, a man hecomes a tra7isgressor of the whole
law, according to that of St James, chapv ii. 10, ' Whosoever shall keep
the whole law, and yet offend in one point, is guilty of all.' ^ The bond
of all is broken, the authority of all is slighted, and that evil disposi-
tion, that sinful frame of heart, that works a man to venture upon the
breach of one command, would make him venture upon the breach of
any command, were it not for some infirmity of nature, or because his
purse will not hold out to maintain it ;. or for shame, or loss, or because
of the eye of friends, or the sword of the magistrate, or for some sinister
respects ; and might the breach of any other of the commands of God
serve his turn, and advance his ends, he stands as strongly pressed in
spirit to transgress them all, as to transgress any one of them. He that
gives himself liberty to live in the breach of any one command of God, is
qualified with a disposition of heart to break them all. Every single
sin contains virtually all sin in it. He that allows himself a liberty to
live in the breach of any one particular law of God, he casts contempt
and scorn upon the authority that made the whole law, and upon this
account breaks it all. And the apostle gives the reason of it in ver. 11,
* For he that said. Do not commit adultery, said also. Do not kill. Now,
if thou commit no adultery, yet if thou kill, thou art become a trans-
gressor of the law.' Not that he is guilty of all distributively, but col-
lectively ; for the law is copulative ; there is a chain of duties> and these
are all so linked one to another, that you cannot break one link of the
chain, but you break the whole chain. All the precepts of the law are,
as it were, a string of pearls strung by the authority of God. Now break
this string in any place, and all the pearls fall to the ground. No man
can live in the breach of any known command of God, but he wrongs
every command of God v and this at last he shall find to his cost,
without sound repentance on his side, and pardoning grace on God's.
But,
[3.] Thirdly, One sin never goes alone. Cain's anger is seconded
' He who prevaricates with God as to any one particular commandment of his, his
heart is naught, stark naught, and he is guilty of all. He hath no real regard to any
of the commandments of God, that hath not a regard to all the commandments of
God, &c.
420 A CABINET OF JEWELS. [ChAP. III.
with murder ; Ahab's covetousness is attended with bloody cruelty ;
and Jeroboam's rebellion with idolatry ; and Judas his thievery with
treason. I might give instances of this in Adam and Eve, and in Lot,
Abraham, Noah, Jacob, Joseph, Job, David, Solomon, and Peter, &c.,
but a touch on this string is enough. One sin commonly disposes the
heart to another sin. A small sin many times draws the heart to a
greater, and one great sin draws the heart to another great sin, and
that to a greater, till at last the soul comes to be drowned in all excess.
Augustine relates the story of Manicheus, who being tormented with
flies, was of opinion that the devil made them and not God. Why
then, said one that stood by, if the devil made flies, then the devil made
worms, and not God, for they are living creatures as well as flies. True,
said he, the devil did make worms. But said the other, if the devil did
make worms, then he did make birds, beasts, and man. He granted
all. And thus, saith that old father, by denying God in the fly, he
came to deny God in man, and so consequently the whole creation,^
And thus yielding to lesser sins, draws the soul to the commission of
greater, yea, often to the greatest of all. I have both heard and read a
story of a young man, who being often tempted by the devil and his
own wicked heart, to commit three sins, viz., to kill his father, to lie
with his mother, and to be drunk ; the two former his heart would not
yield to, as being things abhorrent to the light and law of nature, and
therefore to free himself from the temptation, he yielded to the last
and least ; but when he was drunk, he killed his father, and ravished
his mother. Thus these two abominable sins, murder and incest, were
ushered in by one that was not of so deep a dye.^ There is something
in sin, like the radical virtue that is in the seed of herbs and plants.
The seed is but a small inconsiderable thing in itself, yet let it be but
cast into the ground, and there rest quietly a time, and it will take
root, and grow up to a great stock, and bring forth many flourishing
branches ; like the grain of mustard-seed. Mat. xiii. 31, 32, which though
it be the least of seeds, yet being cast into the groimd, grows up to be
the greatest among herbs, and becometh a tree, so that the birds of the
air come and lodge in the branches thereof. Satan will be sure to nest
himself, to lodge himself in the least sins, as birds nest and lodge them-
selves in the smallest branches of a tree, and there he will hatch all
manner of wickedness. A sinful motion, if it be not rejected, will pro-
cure consent, and consent will break forth into act, and one act will
procure another act, until the multiplying of acts have begot a habit,
and that habit hath choked and stifled conscience ; and when once con-
sci-ence is stifled and benumbed, it will be ready upon all occasions to
lay the soul open, and to prostrate it to the basest and worst of sins.
Oh there is a prodigious evil in the least of sins ; it will quickly mul-
tiply itself into all manner of evils. Unless sin be cut off in the first
motion, it will proceed to action, and from action to delectation, and
from delight to custom, and from custom to a habit ; and so the soul
will be in eminent 'danger of being undone for ever. A little thief put
in at the window, may open the dooTS for stronger and greater to come
in, that may take away both life and treasure at once. A little wedge
1 Exposit. in Evang. St John, Tract, cap. i.
^ Told, with authority, iu Wanley's Wonders, as before. See Index sub nomine. — G.
Chap. III.] a cabinet of jewels. 421
raakes way for a greater, and so do little sins make way for greater.
Satan and our own hearts will be modest at first, and therefore they
are often in a combination, first to draw us to lesser sins and then to
greater, and so from sins less obnoxious to sins more scandalous, till we
come to be abominable to God, hateful to others, and a terror to our-
selves. Such as live in one sin, God will in justice give over to other
sins. The Gentiles gave up themselves to idolatry, Rom. i.- 23 ; * And
God gave them up to uncleanness,' ver. 24. It is impossible for any
man to take one sin into his bosom, and to shut all others out. He
that lives but in the allowance of himself in one sin, will find that sin
at last to shut the door of heaven against him, and therefore the true
penitent turns from sin universally.
[4.] Fourthly, The reasorhs^ of turrdng from sin, are universally
binding to a penitent soul} There are the same reasons and grounds
for a penitent miin's turning from every sin, as there is for his turning
from any one sin. Do you turn from this or that sin, because the Lord
has forbid it ? Why, upon, the same ground you must turn from every
sin, for God has forbid every sin as well as this or that particular sin.
There is the same authority forbidding or commanding in all ; and if the
authority of God awes a man from one sin, it will awe him. from all.
There is one and the same Lawgiver in respect of all the command-
ments. He that gave one commandment gave also another ; therefore,^
he that observes one commandment in obedience unto God, whose com-
mandment it is, will observe all, because all are his commandments ;
and he that slights one commandment is guilty of all, because he doth
contemn the authority and will of him. that gave them all. Even in
those commands which he doth observe, he hath no respect to the will
and authority of him that gave them. Therefore, there is no obedience
towards God, where there is not an uniform endeavour to please God,
as well in one thing as in another. The same God that hath inhibited
one smful act, hath inhibited every sinful act ; and, therefore, he that
out of conscience and respect to God's will, and word, and authority,
turns from any one sin, or abhors any one sin, he will out of conscience
of the same will, and word, and authority, turn from every sin, and
abhor every sin, because the sanie God in. his word hath alike for-
bidden all. sirs ! how is it possible for a man truly to repent of this
or that sin, because it is contrary to thue law, will, and authority of God,
but he must needs repent of whatsoever he knows to be contrary ta the
law, will, and authority of God? He that turns from any one sin
because it is a transgression of the holy and righteous law of Godv he
will turn from every sin upon the same account. He that turns from
any one sin, because it is a. dishonour to God, a reproach to Christ, a
grief to the Spirit, a wound to rehgion, &c., will upon the same grounds
turn from every sin. He that turns from any one sin, because of the
curse, the threatenings, thejudgments, the wrath, the hell that hangs, as
it were, over the head of that sin, he will turn from every sin, because
the curse, the threatenings, the judgments, the wrath, the hell, that
hangs over the head of that one sin, hangs over the head of every sin.
' As in a harp, to make the music good and harmonious, it is not enough that all the
strings be right tuned except one ; one string that jars will spoil the sweetest music. The
application is easy, &c.
422 A CABINET OF JEWELS. [ChAP. III.
By these hints it is most evident, that the reasons of turning from sin
are universally binding to a penitent soul ; and therefore he turns not
from some sins only, but from every sin. He says not to one, but to
all his idols, ' Get you hence, for what have I any more to do with you V
[5.] Fifthly, One sin allowed, tvallowed and tumbled in, is sufficient
to deprive a man for ever of the greatest good. Moses came within the
sight of Canaan ; but for one sin, viz., not sanctifying God's name at the
water of Meribah, he was shut out, Exod. xxii. ; for him to be so near
the holy land, and yet so far off from entering into it, was doubtless
of all strokes the hardest that ever he felt. In the law, the leper that
had the spot of leprosy in any one part of his body was accounted a
leper, although all the rest of his body were sound and whole, and ac-
cordingly he was to be shut up, and shut out from the society and
company of the people of God, Lev. xiii. ; so one sin, one leprous spot,
allowed and beloved, will for ever shut a man out from the glorious
presence of God, Christ, the Spirit, angels, and the ' spirits of just men
made perfect.' One sin wallowed in, will as certainly deprive a man of
the blessed vision of God, and of all the treasures, pleasures, and de-
lights that be at God's right hand, as a thousand. It was a sore vexation
to king Lysimachus, that he should lose his earthly kingdom for one
draught of water.^ O sirs ! it will be an everlasting vexation to such,
who for one lust shall at last lose not an earthly but a heavenly king-
dom. One sin stripped the fallen angels of all their glory -; and one sin
stripped our first parents of all their dignity and excellency. Gen. iii. 4, 5.
Satan, by one loud lie to Adam and Eve, made fruitless all that God had
preached to them immediately before. To turn from some sins, but not
from all, is gross hypocrisy. Job xx. 13. One sin set up in the love and
service of it, will keep Christ out of his throne. It speaks sin to be
rampant, and Satan to be victorious ; and what can be the issue of these
things but ruin and damnation? Rom. vi. 16. One fly in the box of
precious ointment spoils the whole box ; one thief may rob a man of
all his treasure ; one disease may deprive a man of all his health ; one
strong wind may blow down and blow away all a man's comforts ; and
so one sin delighted and wallowed in, will make a man miserable for
ever. Though this or that particular sin be very pleasant to the flesh,
and delightful to the fancy, yet he is the wisest man, and he is the best
man, and the only blessed man in all the world, that keeps furthest from
it ; and therefore the true penitent turns not merely from this or that
sin, but from every sin.
[6.] Sixthly, The principle of regeneration, and seed of grace, which
God lays into the soul of every penitent person at first conversion,
is a universal pHnciple, a principle that spreads itself over all the
faculties of the soul, and over all the m^emihers of the body, 1 Thes. v.
23 : Ps. xlv. 13, ' The king's daughter is all glorious within ; her cloth-
ing is of wrought gold.' In regeneration *there is infused the habits or
principles of all grace, which like a divine leaven spreads itself over the
whole man. Mat. xiii. 33. Look, as Absalom's beauty was spread all
over him, even from the crown of his head to the soles of his feet, 2 Sam.
xxiv. 25 ; so grace spreads itself over every faculty of the soul, and over
every member of the body. Look, as Solomon's temple was all glorious
' Plutarch, as before. See our Index under Lysimachus. — G.
Chap. Ill] A cabinet of jewels. 423
both within and without ; so that grace which a man receives at first
conversion, makes him all glorious both within and without. Look, as
Adam's sin spread itself over the whole man, so that grace which we
receive from the second Adam spreads itself over the whole man, John
i. 16. And as that grace which was in Christ did diffuse and spread
itself over all of Christ, so that grace which is in the true penitent
does diffuse and spread itself all over the penitent. Now look, as hea-
ven is contrary to all of hell, and as light is contrary to all darkness,
and heat to all cold, so that divine, that noble, that universal principle
of grace, which God at first conversion infuses into the penitent's soul,
is contrary to all sin ; and therefore the penitent turns from all sin. But,
[7.] Seventhly, The true 'penitent would have God to forgive him,
not only some of his sins, but all his sins ; and therefore it is hut just
and equal that he should turn fro'fn all his sins. ' If God be so faith-
ful and just to forgive us all our sins,' 1 John i. 9, we must be so faithful
and just as to turn from all our sins. The plaster must be as broad as
the sore, and the tent^ as long and as deep as the wound. It argues
horrid hypocrisy, damnable folly, and wonderful impudency, for a man
to beg the pardon of those very sins that he is resolved never to forsake.
Look, as he that hath any one sin forgiven hath all sins forgiven, so
he that hath sincerely turned from any one sin, he hath turned from
every sin ; and he that hath not repented him of all known sin, he hath
not yet sincerely repented of any known sin, nor as yet experienced the
sweetness of forgiveness of sin. He that will not renounce those sins
that he would have God to remit, shall be sure to have a hell of guilt
in his conscience. Of all fools there is none to him that is very
importunate with God to forgive those sins which he is resolved
beforehand to commit ; for what prince, in his wits, will pardon
his treasons that is resolved to continue a traitor ? or what judge will
forgive his thievery, that is peremptorily determined to continue a
thief ? or what husband will pardon his wife, that is resolved to defile
his bed with other lovers ? Such as continue in th-e practice of those
very sins, which they beg a pardon of, shall certainly go without their
pardon. Pardon of sin is for that man, and that man is for pardon of
sin, that is as truly willing to forsake his sins as he is to receive the par-
don of his sins. Who would not look upon that man as a madman, who
should earnestly beg his pardon, and yet before his pardon is sealed
should afresh cut purses, and murder persons before the eyes of the
judge ? The pardoned soul is the repenting soul, and the repenting soul
is the pardoned soul : Ps. xxxii. 2, ' Blessed is the man unto whom the
Lord imputeth not iniquity, and in whose spirit there is no guile.' He
that begs pardon of sin, and is resolved against turning from sin, shall
find no more sweetness in that grand promise of pardon, Prov. xxviii.
1 3, than devils or damned spirits do. Look, as one sin unforgiven will
as certainly undo a man as a thousand, so one sin unforsaken will as
certainly undo and damn a man as a thousand. The true penitent is
as willing to turn from all his sins, as he is willing that God should par-
don all his sins. But,
[8.] Eighthly and lastly, There is in evei^ penitent a sincere hatred
of sin, a universal Jtatred of sin : Ps. xcvii. 10, ' Ye that love the Lord,
1 ' Koll of liut,' for searching a wound. — G.
424 A CABINET OF JEWELS. [ChAP. Ill-
hate evil.' Prov. viii. 13, ' The fear of the Lord is to hate evil.' Amos
V. 15, ' Hate the evil and love the good.' Ps. cxix. 104, ' Through thy
precepts I get understanding, therefore I hate every false way/ Ver.
128, 'Therefore I esteem all thy precepts concerning all things to be
right ; and I hate every false way.' Ver. 113, 'I hate vain thoughts,
but thy law do I love.' Ver. 163, 'I hate and abhor lying, but thy law
do I love.' True hatred is universal ; it is of the whole kind.^ He who
hates a toad because it is a toad,^ hates every toad ; he that hates a
serpent because it is a serpent, hates every serpent ; he that hates a
wolf because it is a wolf, hates every wolf ; he that hates a man because
he is holy, hates every man that is holy ; and so he that hates sin be-
cause it is sin, hates every sin, and therefore he cannot but turn from
it, and labour to be the death and ruin of it. Holy hatred is an im-
placable and an irreconcilable affection. You shall as soon reconcile God
and Satan together, Christ and antichrist together, heaven and hell
together, as you shall be able to reconcile a penitent soul and his sin
together. A true penitent looks upon every sin as contrary to the law
of God, the nature of God, the being of God, the glory of God, and ac-
cordingly his heart rises against it. He looks upon every sin as poison,
as the vomit of a dog, as the mire of the street, as the mcDstruous cloth,
which of all things in the law was most unclean, defiling and polluting ;^
and this turns his heart against every sin. He looks upon every sin as
having a hand in apprehending, betraying, binding, scourging, condemn-
ing and murdering his Lord and Master Jesus Christ ; and this works
him not only to refrain from sin, but to forsake it, and not only to for-
sake it, but also to abhor it, and to loathe it more than hell itself. The
penitent soul will do all he can to be the death of every sin that has a
hand in the death of his Lord and Master. He looks upon the sins of his
body to be the tormentors of Christ's body, and the sins of his soul to
be the tormentors of Christ's soul, to be those that made his soul heavy
to the death, and that caused the withdrawings of his Father's love
from him, and that forced him in the anguish of his soul to cry out, * My
God, my God, why hast thou forsaken me V Mat. xxvii. 46. And this
raises up in him a universal hatred of sin ; and a universal hatred of
sin always issues in a universal turning from sin Now these eight argu-
ments do sufficiently prove, that a true penitential turning is a universal
turning ; a turning not from some sins, but from all sins.
Objection. But some may be ready to object, and say, Sir, this is a
hard saying, who can hear it, who can bear it, who shall then be
saved ? For if a man repents not unless he turns from every sin,
then there is not a man to be found in all the world that repents; for
there is not a man in all the world that turns from every sin, that
forsakes every sin, &c. : 1 Kings viii. 46, ' For there is no man that
sinneth not.' Prov. xx. 9, ' Who can say, I have made my heart clean,
I am pure from my sin V It is a question that implies a strong denial.
Who can say, and say it truly, that he is pure from his sin 1 Surely
none.^ He that shall say that he has made his heart clean, and that
' True hatred is to the whole kind — Aristotle.
2 Pliny saith, tliat the very trees, with touching of it, would become barren. [Nat.
Hist, sub voce. — G.]
•^ Job ix. 30, 31 ; Ps. cxxx. 3 ; 2 Chron. vi. 36 ; Job xiv. 4 ; Ps. li. 5 ; ponder upon
these scriptures, &c.
Chap. Ill] a cabinet of jewels. 425
he is pure from his sin, sins in so saying; and commonly there are none
more unclean than those that say they have made their hearts clean,
nor none more impure than they that say they are pure from their sin :
Eccles. vii. 20, ' For there is not a just man upon the earth, that doth
good and sinneth not.' These words, in their absolute sense, are a full
testimony of the imperfection of our inherent righteousness in this life,
and that even justified persons come very short of that exact and per-
fect obedience which the law requireth : James iii. 2, ' For in many
things we offend all ' ; or, as the Greek hath it, ' we stumble all' It is a
metaphor taken from travellers walking on stony or shppery ground,
who are very apt to stumble or slide. This apostle was worthily called
James the Just, and yet he numbers himself among the rest of the
sanctified ones, that in many things offend all. The apostle does not
say, in many things they offend all, but in many things we offend all.
We that have more gifts than others, we that have more grace than
others, we that have more assurance than others, we that have more
experiences than others, we that have more preservatives to keep us
from sin than others, even we in many things offend all. Nor the
apostle doth not say, in somne things we offend all, but in many things
we offend all ; the apostle speaking not of the singular individual acts
of sin, but of the divers sorts of sin. Nor the apostle does, not say, in
many things we Tnay offend all, but in many things we do offend all :
1 John i. 8, * If we say we have no sin, we deceive ourselves, and the
truth is not in us.' The apostle does not say, If thou sayest thou hast
no sin, thou deceivest thyself, as if he spake to some particular person
only; but if we say we have no si^n, we deceive ourselves. Nor the
apostle does not say. If ye say ye have no sin, ye deceive yourselves, as
if he intended weak or ordinary Christians alone, but if we say we have
no sin, ^^'e deceive ourselves ; we apostles, we that in all grace, and in
all holiness, and in all spiritual enjoyments exceed and excel all others,
even we sin as well as otkers. He that is so ignorant and so impudent,
so saucy and so silly, as to say he has no sin, sins in saying so, and has
no sincerity, no integrity, nor no ingenuity in him-: Ver. 10, 'If we say
we have not sinned, we make him a liar, and his word is not in us.' As
much as in us lies we make God a liar, if we say we have not sinned. He
that says he has no sin, he does no sin, he does by consequence charge
God with falsehood, who hath frequently told us in that word of grace,
that cannot deceive us, that all men are sinners, and that they have all
gone astray, and that they all need pardoning and purging grace, and
that upon these very accounts he sent his beloved Son to lay down his
dearest life, and to make himself an offering for sin, Isa. liii. 3, Rom. x. 23
and V. ] 2, &c. Now, from these scriptures these two things are most
evident : first, that sinful qualities do remain in the niost sanctified
persons ; secondly, that these sinful qualities are sometimes very pre-
valent over the most sanctified persons, and therefore I shall answer
the objection thus, viz. that a true penitential turning from all sin con-
sists in these six things :
Ans. 1. (1.) First, In the alienation and inward aversation and
drawing off of the soul from the love and liking of all sin, and from
all free and voluntary subjection unto sin, the heart being filled with a
426 A CABINET OF JEWELS. [ChAP. III.
loathing and detestation of all sin, Ps. cxix. 104, 128, as that which is
most contrary to all goodness and happiness.
(2.) Secondly, In the will's detestation and hatred of all sin. When
the very bent and inclination of the will is set against all sin, and opposes
and crosses all sin, and is set upon the ruin and destruction of all sin,
then the penitent is turned from all sin, Eom. vii. 15, 19, 21, 23 ; Isa.
XXX. 20, 'Thou shalt cast them away as a menstruous cloth; thou shalt
say unto it, Get thee hence.' Hosea xiv. 8, ' Ephraim shall say, What
have I to do any more with idols V When the will stands upon such
terms of defiance with all sin as that it will never enter into a league of
friendship with any sin, then is the soul turned away from every sin.
When the will is set upon avenging itself upon all sin, and upon daily
endeavours to mortify and crucify all sin, then is the penitent turned
from all his sins. When those sins that were once to the will as Delilah
to Samson, are now to the will as Tamar to Amnon, then is the soul
turned from sin with a witness.
(3.) Thirdly, In the judgment's turning away from all sin, by dis-
approving, disallowing, and condemning of it: Rom. vii. 15, 'For
that which I do, I allow not ; for what I would, that do I not ; but
what I hate, that do L' Oh, saith the judgment of a Christian, sin is
the greatest evil in all the world ; it is the only thing that God abhors,
and that brought Jesus Christ to the cross, that damns souls, that shuts
heaven, and that has laid the foundations of hell. Oh, it is the pricking .
thorn in my eye, the deadly arrow in my side, the two-edged sword that
hath wounded my conscience, and slain my comforts, and separated
between God and my soul. Oh, it is that which hath hindered my
prayers, and embittered my mercies, and put a sting into all my crosses ;
and therefore I cannot but disapprove of it, and disallow of it, and con-
demn it to death, yea, to hell, from whence it came. I thus preach and
thus think, saith Chrysostom, that it is more bitter to sin against
Christ, than to suffer the torments of hell. Plutarch reports of Marcus
Cato, that he never declared his opinion in any matter in the senate
but he would close it with this passage, Methinks still ' Carthage should
be destroyed.' So whenever a penitent looks upon his sins in his judg-
ment, he is still saying, Methinks these sins should be destroyed ; me-
thinks this pride, this unbelief, this earthly-mindedness, this hypocrisy,
this vainglory, &c., should be destroyed.
(4.) Fourthly, loi the purpose and resolution of the soul, the soul
sincerely purposing and resolving never willingly, wilfully, or
wickedly to transgress any more. Ps. xvii. 3, * I have purposed that
my mouth shall not transgress.' The general purpose and resolution of
my heart is not to transgress. Though particular failings may attend
me, yet my resolutions and purposes are firmly fixed against evil. Ps.
xxxix. 1, ' I said I will take heed to my ways, that I sin not with my
tongue : I will keep my mouth with a bridle, while the wicked are
before me.'^ David highly resolves so to bridle and muzzle up his
mouth, that he would not break out into any impatient or unbeseem-
ing speeches, that might give the wicked any advantage to reproach
J The true penitent holds up his purposes and resolutions to keep off from sin, and to
keep close with God, though he be not able in everything, and at all times, to make good
Lis purposes and resolutions, &c.
Chap. III.] a cabinet of jewels. 427
religion, or to blaspheme the Holy One of Israel, &c. Anselm was a
man of a holy resolution : * I had rather,' saith he, ' go to hell pure from
sin, than to heaven polluted with that filth /^ And saith another, * I
will rather leap into a bonfire, than wilfully to sin against God.' When
Valens the emperor threatened Basil with imprisonment, banishment,
death : ' Threaten,' says he, ' your boys with such fray-bugs, and your
purple gallants, that give themselves to their pleasures ; I am resolved
neither menaces nor flatteries shall silence me, or draw me to betray a
good cause, or a good conscience,' &c.
(5.) Fifthly, In the earnest and unfeigned desires, and careful endea-
vours of the soul to abandon all sin, to forsake all sin, to be rid of all
sin, Eom. vii. 22, 23. Now where God sees this frame of spirit, there
he will certainly pardon the failings, and pass by the imperfections of
his people ; and he ' wil] spare them as a man spareth his son that serveth
him,' Mai. iii. 17. Now you know, when a prudent, tender, indulgent
father sees his child to fail and come short in that which he enjoins him
to do, yet knowing that his desires and endeavours is to please him and
serve him, he will not be harsh, rigid, sour, or severe towards him, but
will spare him, and exercise much tenderness and indulgence towards
him ; and will God, will God whose mercies reach above the heavens, and
whose compassions are infinite, and whose love is like himself, carry it
worse towards his children than men do carry it towards theirs ? Surely
no. God's fatherly indulgence accepts of the will for the work, Heb.
xiii. 18, 2 Cor. viii. 12, as a father will accept in his child the desire for
the deed, and if there be a blemish in his child, he will pity it, and cast
a mantle of love over it. A sick man is not more desirous to be rid of
all his diseases, nor a prisoner to be freed from all his bolts and chains,
than the true penitent is desirous to be rid of all his sins, &c.
(6.) Sixthly and lastly, In the ordinary declining, shunning, and
avoiding of all known occasions, temptations, provocations, induce-
ments, and enticements to sin, &c. That royal law, 1 Thess. v. 22,
' Abstain from all appearance of evil,' is a law that is very precious in
a penitent man's eye, and commonly lies warm upon a penitent man's
heart ; so that take him in his ordinary course, and you shall find him
very ready to shun and be shy of the very appearances of sin, of the very
shows and shadows of sin.^ Job made a covenant with his eyes. Job
xxxi. 1 ; and Joseph would not hearken to his bold tempting mistress,
to lie with her, or to be with her, Gen. xxxix. 10 ; and David, when him-
self, would not sit with vain persons, Ps. xxvi. 3-5 ; and at another time
he refused to take the threshing-floor, oxen, and threshing instruments
of Araunah as a gift, but would buy them, because he would avoid the
very show of covetousness, as some conceive, 2 Sam. xxiv. 20, seq. Austin
being often ensnared in uncleanness in his younger days, before his con-
version, he was exceeding careful to avoid all occasions of it afterwards.
Now a true penitential turning from all sin lies in these six things,
and therefore you had need look about you ; for if there be any
one way of wickedness wherein you walk, and which you are resolved
you will not forsake, you are no true penitents, and you will certainly
lose your souls, and all <the great and glorious things of another world.
^ In ' Our Deus homo ?' — G.
2 See Judges xxiii. ; Exod. xxiii. 7 ; Prov. xxii. 3, and xxvii. 12 ; Prov. v. 8.
428 A CABINET OF JEWELS. [ChAP. III.
The third answer.
Ans. 3. Thirdly, A true penitential turning is a constant and con-
tinued turning frorn sin, 2 Chron. vii. 14. As it is total in respect
of the act, so it is final in respect of the time. True repentance takes
an everlasting farewell, an everlasting adieu of sin. It saith with the
spouse, Cant. v. 3, 'I have put off my coat, how shall I put it on ?' I
have found the smart of sin, I have put off the garments of the old man,
the rags of old Adam, and how shall I put them oa again ? The burnt
child will dread the fire. The man that hath smarted for suretyship
will by no means be persuaded to come into bonds. Though you urge
him to it never so frequently, never so strongly, never so rhetorically,
yet he will tell you he has smarted for it, he has paid dear for it, and there-
fore you must excuse him ; he has peremptorily resolved, nay, he hath
seriously vowed against it ; and though he be never so much entreated,
and by variety of arguments importuned, yet still he remains inexorable,
A Christian that hath truly repented, is so sensible of the freeness and
sweetness of the grace of God on the one hand, and of the weight of sin
and wrath of God on the other hand, that he is highly resolved never to
have any more to do with idols, never to meddle more with those burn-
ing coals, Ps. xl. 12, Hos. xiv. 8* True repentance is a continued act,
* a repentance never to be repented of.' The true penitent is every day
a-turning further and further from sin, and nearer and nearer to God.
There is nothing that fetches so many tears from a penitent man's eyes,
nor so- many sighs and groans from a penitent man's heart, as this, that
he can get no further off from sin, and that he can get no nearer nor no
closer to God. Repentance for sin, and a willing continuance in sin,
cannot consist in the same subject. A sincere penitent makes as much
conscience of repenting daily, as he doth of believing daily, and he can
as easily content himself with one act of faith, or love, or fear, or hope,
or joy, or obedience, as. he can content himself with one act of repent-
ance. * My sins are ever before me/ Ps» li. 3. This is the voice of
every true penitent : Oh that I might sin no more ! Oh that I might
never dishonour God more ! Oh that I might never walk contrary to
Jesus Christ more ! Oh that I might never grieve the Spirit of grace
more ! To sin is commjon to man, yea,, tothe best man in all the world ;
but to continue in a course of sin, is- only proper to a wicked man.^ To
err and fail, that is human ; but to maintain a league or friendship with
sin, that is diabolical. Though a true penitent dares not continue in a
trade, a path of sin, whilst he lives in this world, yet sin will continue
in him whilst he continues in this, world. Though sin and grace were
not bora together, and though sin and grace shall never die together,
yet whilst a penitent man lives in this world they must live together.
It is one thing for sin to continue in us, and it is another thing for us
to continue in sin. The apostle having closed the fifth chapter of his
Epistle to the Romans, in the triumph of gospel grace, that ' As sin
hath reigned unto death, so grace might reign through righteousness
unto eternal life by Jesus Christ our Lord,' begins the next with a pre-
vention of the abuse of this grace ; ' What shall we say then ? shall we
continue in sin, that grace may abound ? God forbid. How shall we,
that are dead to sin, live any longer therein ?' Rom. y\. 1, 2. To live
1 1 John i. 8, 10, v. 19 ; Isa. xxviii. 15, 18 ; Ps. cxxxix. 24 ; Rom. vii. 22, 23.
Chap. III.] a cabinet of jewels. 429
in sin, in the face of gospel grace, is most unreasonable, and to a gracious
and ingenuous nature impossible. The very question implies a kind of
impossibility. Such as were once dead in sin, and now by gospel orace
are dead to sin, such can no longer continue in sin. Look, as it is not
the mere falling into the water that drowns a man, but his lying and
continuing in it ; so it is not a mere falling into sin that damns a man,
that drowns a man, that everlastingly undoes a man, but his living in
it, his continuing in it. It is bad to sin, but it is infinitely worse to
continue in sin. The first best is not to sin, the next best is not to
continue in sin, no not for an hour, as Paul speaks in another case,
GaL ii. 5, 'To whom we gave place by subjection, no not for an hour.'
Certainly to argue from gospel mercy to sinful liberty, is the devil's
logic. The more a man lives in the sight of gospel grace, the more sin
will be discountenanced, resisted, hated, and totally displaced. A man
may as truly assert that the sea burns, or that the fire cools, or that the
sun darkens the air, as he may assert that the sight, sense, or sweet of
gospel grace will breed security or carnality, looseness or wickedness, in
a gracious heart. The true penitent never ceases repenting, till he
ceases living. He goes to heaven with the joyful tears of repentance
in his eyes ; he knows that his whole life is but a day of sowing tears,
that he may at last reap everlasting joys. True repentance makes a
final and everlasting separation betw-een sin and the soul. It makes
such an absolute and complete divorce between sin and the soul, and
casts them so far asunder, that no power nor policy can ever bring them
to meet as lovers together. The true penitent looks upon sin as an
enemy, and deals with it as Am-non dealt with Tamar: 2 Sam. xiii. 15,
* And Amnon hated her exceedingly, so that the hatred wherewith he
hated her, was greater than the love whereAvith he had loved her ; and
Amnon said unto her, Arise, be gone.' And just thus doth the penitent
soul carry it towards sin. He that truly repents, so turns from his sins,
that he never returns to the bondage and service of his sins any more,
Isa. XXX. 22, ' Ye shall defile also the covering of thy graven images of
silver, and the ornament of thy molten images of gold: thou shalt cast
them away as a menstruous cloth ; thou shalt say unto it, Get thee hence.'
Isa. i. 16, Ps. Ixxxv. 8.
But now the repentance of hypocrites is not -constant, but inconstant;
it is not stedfast, but unstedfast ; it is not permanent, but transient ; it
is quickly on, as 'quickly off. 'Come,' say they, in that Hosea vi. 1,
' and let us return unto the Lord.* But ver. 4, * O Ephraim ! what shall
I do unto thee ? O Judah, what shall I do unto thee ? for }?our good-
ness is as a morning oloud, and as the early dew it goeth away.' The
hypocrite's repentance is like Jonah's gourd, which came up in a night,
and perished m a night, Jonah iv. 1-0. An hypocrite's repentance
springs from mutable grounds, causes, considerations and circumstances ;
and therefore it is compared to a deceitful bow, Hosea vii. 16 ; it is as
variable as the wind. An hypocrite is only constant in inconstancy,
Ps. Ixxviii. 8, 'whose spirit was not stedfast with God.' Ver. 37,
' Neither were they stedfast in his covenant,' &c. An hypocrite puts off
his sins in the day of adversity, as he doth his garments when he goes
to bed, with an intent to put them on again in the morning of pros-
perity. Ver. 34J-36, * When he slew them, then they sought him ; and
430 A CABINET OF JEWELS. [ChAP. III.
they returned and inquired early after God : and they remembered that
God was their rock, and the high God their Redeemer. Nevertheless
they did flatter him with their mouth, and they lied unto him with their
tongues.' In the language of the blessed Scripture, he is a dog that
returns to his vomit again, and such a dog was Judas ; and he is a
swine that returns to the wallowing in the mire again, and such a swine
was Demas ; and such dogs and &wine are all hypocrites, 2 Peter ii.
20-22. It is an extraordinary vanity in some men to. lay aside their
sins for a time, but with a purpose to return to them again ; as they
fable it of the serpent that layeth aside his poison when he goeth to
drink, and when he hath drunk he returns to it again. It is a sad and
sore evil, when men say to their lusts, as Abraham said to his servants,
' Abide you here, and I will go and worship, and return again unto
you,' Gen. xxii. 5. Doubtless such souls are as far off from sound re-
pentance as light is from darkness, or as hell is from heaven, &c.
Quest. But in what respects is a true penitential turmng from sin
such a turning from sin as never to return to sin any more ? In
what respects is the penitent's turning from sim a continued and
stedfast turnvng from sin ? Ssc.
Ans. This is a very sober, serious, weighty question, and bespeaks
a very sober, serious, and satisfactory answer, and therefore I would
answer the question, (1.) negatively ; (2.) affirmatively, &c.
[1.] Negatively, It is not such a turning from sin as never to sin
nmore. 1 Kings viii. 46, * For there is no man that sinneth not.' Prov.
XX. 9, 'Who can say, I have made my heart clean? I am pure from
my sin ? ' Prov. xxiv. 1 6, ' A just man falleth seven times, and riseth
again.' Eccles. vii. 20, ' For there is not a just man upon the earth
that doth good, and sinneth not.' Luke xvii. 4, * If he trespass against
thee seven times in a day, and seven times in a day turn again unto
thee, saying, I repent, thou shalt forgive him.' Mat. xviii. 21, 22.
' Then came Peter to him, and said. Lord, how oft shall my brother sin
against me, and I forgive him ; till seven times ? Jesus saith unto him,
I say not unto thee, until seven times, but until seventy times seven.'
James iii. 2, ' For in many things we offend all ; ' or we stumble all, as
the Greek has it. 1 John i. 8, ' If we say we have no sin, we deceive
ourselves, and the truth is not in us.' Ver. 10, * If we say we have not
sinned, we make him a liar, and his word is not in us. And what did
the continual burnt-offering which was to be made day by day import,
but a daily sinning, and expiating of it ? &c.. Num. xxviii. 3. Such is
the universal corruption of human nature, that the souls of the best, of
the purest, and of the holiest men in the world,, do from day to day,
yea, from moment to moment, contract some filth and uncleanness.
The choicest saints can never acquit themselves from sins of infirmity,
such as do inevitably and inseparably cleave unto the best of men,
especially considering the state and condition wherein they are, carrying
still about them corrupt flesh and blood. Methodius^ compares the in-
bred corruptions of man's heart to a wild fig-tree, growing upon the
wall of some goodly temple or stately palace, whereof although the main
trunk of the stem be broke off, and stump of the root be plucked up,
yet the fibrous strings of it piercing into the joints of the stone-work,
1 The Martyr of Chalcis, a.d. 302-303.— G.
Chap. III.] a cabinet of jewels. 431
will not be utterly extracted, but will be ever and anon shooting and
sprouting out, until the whole frame of the building be dissolved, and
the stone work thereof be disjointed and pulled in pieces.
[2.] Secondly, It is not such a turning from sin, as that the true
penitent shall never relapse into the same kind of sin any more; for
a true penitent may fall into the same sin again and again. It was a
sin for the disciples to sleep when Christ had commanded them to watch
and pray, and yet they slept again and again, Mat. xxvi. 40-45. The
prophet Jonah was a holy man, and yet he relapsed into passion and
discontent with God again and again ; he was discontent with the work
God set him about ; therefore he flieth to Tarshish, Jonah i. 2, 3 ; and
sorrows for it, and confesseth that they that ' trust upon lying vanities
forsake their own mercies,' chap, il 8 ; and yet when God had shewed
mercy to Nineveh, he was exceedingly discontented with God again :
Jonah iv. 1, ' But it displeased Jonah exceedingly, and he was very
angry.' And when the Lord, who might have sent him to his grave,
or affrowned him to hell, reasons lovingly, sweetly, and mildly with him,
to take him off from his passion, chap. iv. 3, 4, and provides for him in
his extremity ; yet upon a very small occasion, viz., the taking away of
a gourd or shrub, which God did to convince him of his folly and. wasp-
ishness of spirit, he breaks out again into the same passion, or worse, as
if he had never seen the evil of it, or been humbled for it : Jonah iv.
8, 9, 'I am greatly angry,' or I do well to be angry, 'even unto death.' And
that is very considerable that Job speaks concerning his friends : Job
xix. 3, * These ten times have ye reproached me, yet are ye not ashamed.'
It is a sin to reproach any man ; it is a greater to reproach a godly
man; but yet greater to reproach a godly man under sad and sore
afflictions ; but yet greatest of all to reproach a godly man under his
sufferings, often, frequently ; yet, saith Job, ' These ten times have ye
reproached me ;' and yet Job's friends were not only godly, but emi-
nently godly. By this sad instance it is evident, that gracious men,
yea, that men eminently gracious, may fall into the same sin again and
again, yea, ten times, that is, often. Though Christ told his disciples
that his kingdom was not of this world, yet at three several times their
pride and ambitious humour put them upon striving for pre-eminence
and worldly greatness.^ King Jehoshaphat, though he was a godly
man, yet he joins affinity with that nonsuch wicked Ahab, for which he
was smartly reproved by the prophet : 2 Chron. xix. 2, * And Jehu went
out to meet him, and said to king Jehoshaphat, Shouldst thou help
the ungodly, and love them that hate the Lord ? therefore is wrath
upon thee from the Lord.' Now, though this gracious prince was thus
reproved and saved, even by a miracle of mercy, — 2 Chron. xviii. 1, 2, 3,
30, 31 compared ; — yet soon after he falls into the same sin again, and
joins himself with Ahaziah, king of Israel, who did very wickedly,
2 Chron. xx. 35, 36, and for which he is severely reproved in ver. 37.
' Then Eliezer, the son of Dodavah of Mareshah, prophesied against
Jehoshaphat, saying. Because thou hast joined thyself with Ahaziah,
the Lord hath broken thy works. And the ships were broken, that
they were not able to go to Tarshish.' Lot was twice overcome with
wine, &c., and Abraham, though the father of the faithful, yet falls once
1 John xviii. 36; Mat. xviii. 1-4 ; Mark ix. 34; Luke ix. 46, and xxii. 24, 26.
432 A CABINET OF JEWELS. [ChAP. III.
and again into the same sin: Gen. xii. 11-13, compared with chap. xx.
1, 2, 3, 4, 13. Peter falls once and again into the same sin ; and John
twice worshipped the angel ; and Samson, who is by the Spirit of the
Lord numbered amongst those worthies of whom this world was not
worthy, Heb. xi. 32, 33, 38, fell again and again into .the same gross
sin, as is evident in the 14th, 15th, and 16th chapters of the book of
Judges. And the church confesses, that their backslidings are many, Jer.
xiv. 7. By all which it is most evident, that good men may fall again
and again into the same sin ; and no wonder, for though their repent-
ance be never so sincere and sound, yet their graces are but weak,
and their mortification but imperfect in this life, and therefore it is pos-
sible for a gracious soul to fall again and again into the same sin. If
the fire be not wholly put out, who will think it impossible that it should
catch, and burn again and again ?
I readily grant that the Lord hath graciously promised to heal the
backslidings of his people : Hosea xiv. 4, and so Jer. iii. 22, ' Return, ye
backsliding children, and I will heal your backslidings : behold we come
unto thee, for thou art the Lord our God.' See Jer iii. 1, 4, 5, 6, 7, 8,
12, 14. But I can nowhere find in all the Scriptures, that God hath
engaged himself by any particular promise or promises, that Christians
truly converted, truly penitent, shall never fall again and again into
the same sins after their conversion. I cannot find in all the book of God,
where God has engaged himself to give such strength or power against
this sin or that, as that a Christian shall be for ever, in this life, put out
of all possibility of falling again and again into the same sins. No per-
son on earth can shew such a promise, that when a Christian has been
thus or thus troubled, grieved, humbled, or melted for his sins, that
then God will assuredly preserve him from ever falling into the same
sins again. The sight of such a promise under God's own hand, would
be as life from the dead to all real Christians, who fear nothing more
than the sin of backsliding. Certainly, there is no such power or infi-
nite virtue in the greatest horrors or terrors, troubles or sorrows, that
the soul can be under for sin, nor in the fullest, sweetest, or choicest
discoveries of God's rich grace and free love to the soul, as for ever to
fence and secure the soul from relapsing into the same sin again and
again. Though grace be a glorious creature, yet it is but a creature.
Grace is but a created habit, that may be prevailed against by Satan's
temptations, and by the strong, secret, and subtle workings of sin in
our hearts. But this must be carefully minded and remembered, that
though the saints may and do sometimes relapse, yet they do not re-
lapse in such a manner as wicked men do relapse. For,
(1.) First, They do not relaj^sevoluntarily, hut involuntarily. Involun-
tary relapses are when the resolution and full bent of the heart is against
sin, when the soul strives with all its might against sin, by sighs and
groans, by prayers and tears, and yet by some invincible weakness is
forced to fall back into sin again, because there is not spiritual strength
enough to overcome.
(2.) Secondly, They do not relapse out of choice, as wicked men do,
Isa. Ixvi. 3.
(3.) Thirdly, They do not relapse out of any delight that they take in
relapsing. Witness their sad complaints, their great lamentations, and
Chap. III.] A cabinet of jewels. 433
their bitter mournings over their relapses. Relapses into diseases, and
relapses into sins, are more troublesome and dangerous than they are
any ways delightful to all that are in their wits.
(4.) Fourthly, They do not relapse out of any settled ^purpose or resolu-
tion of heart to relapse, as wicked men do, Jer. ii. 25. All the relapses
of a saint are against the settled bent, bias, and resolution of his soul.
(5.) Fifthly, They do not relapse out of any love or longing to relapse,
as wicked men do, who long and love to return to the flesh-pots of Egypt.
(6.) Sixthly, They do not relapse into enormities, as wicked men do, for
it is not usual with God to leave his people frequently to relapse into
enormities ; for by his Spirit and grace, by his smiles and frowns, by
his word and rod, he doth commonly preserve his people from a com-
mon, a frequent relapsing into enormities, into gross wickednesses.
The common and ordinary relapses of the people of God are relapses
into infirmities, as idle words, passion, hastiness, rashness, vain thoughts,
&c., and th^se God pardons in course ; but the common and ordinary
relapses of wicked men are relapses into enormities, into gross impieties.
(7.) Seventhly, They do not relapse habvtually, constantly, as wicked men
do. Their relapses are transient, not permanent, they are not of course.
A sheep may fall into the mire, but a swine wallows in the mire, &c.
[2.] But, secondly, I answer afirmatively. That notwithstanding all
this, yet a true penitential turning from sin is a continued and sted-
fast turning from sin,^ and that in these five respects : —
(1.) First, In respect of his .habitual purpose and resolution not to
sin : Ps. xxxix. 1, * I said I will take heed to my ways, that I sin not
with my tongue ; I will keep my mouth with a bridle, while the wicked
is before me.' David resolves to lay a law of restraint upon his tongue,
and to clap a muzzle upon his mouth, whilst he was in the presence of
the wicked, who did lie at the catch to ensnare him and trepan him. Come
health, come sickness, come honour, come reproach, come poverty, come
plenty, come liberty, come restraint, come life, come death, the true
penitent is fixed in his purpose and resolution not to sin. Jerome writes
of a brave woman, that being upon the rack, told her persecutors that
they might do their worst, for she was firmly resolved rather to die
than lie.
(2.) Secondly, In respect of his hakitual desires, which are, that he
may not sin : Ps. cxix. ] 33, ' Order my steps in thy word, and let not
any iniquity have dominion over me.' David's great desire is that he
may walk as in a frame, that he may walk by line and rule, exactly,
accurately ; and that though sin did dwell in him, that yet it might not
reign in him ; and though it did rebel in him, that yet it might not
have dominion over him. He would have his sins to be like those beasts
in Daniel, whose d<Dminion was taken away, though their lives were pro-
longed for a season and a time, chap. vii. 1 2 ; Ps. cxix. 10, ' ! let me
not wander from thy commandments.' Ver. 36, ' Incline my heart unto
thy testimonies, and not to covetowsness.' Under the name of covet-
ousness all manner of viciousness is to be understood, that being the
root of all evil, 1 Tim. vi. 10.
(3.) Thirdly, In respect of his habitual endeavours, which still are
not to sin. The ordinary and habitual endeavours of a true penitent
» See my Treatise on Holiness, pp. 507-509.— [Vol. IV.— G.]
VOL. III. E e
434 A CABINET OF JEWELS. [ChAP. III.
are still set against sin. He ordinarily rows against the stream of sin,
though sometimes the stream proves too strong for him: Ps. cxix. 11,
' Thy word have I hid in my heart, that I might not sin against thee.'
He hides the word in his heart as a treasure, that he might not lose
it, and as a rule, that he might not transgress against it. The law of
God kept close in the heart is the best armour of proof against evil
lusts. David locks up the law of God in his heart, as in a chest or
cabinet, to secure him against Satan's ambushes and assaults on the one
hand, and to preserve him from sin on the other hand. So Ps. xviii.
23, ' I have kept myself from mine iniquity.'
(4.) Fourthly, In respect of his habitual hatred of sin. Although
the true penitent does sometimes sin, yet he always hates the evil he
does. There is a firm and fixed hatred in his soul against sin : Ps. cxix.
104, ' Therefore I hate every false way.' Ver. 113, ' I hate vain thoughts.'
Ver. 163, *I hate and abhor lying.' So Eom. vii. 15, ' The evil that I
hate, that I do.' A penitent heart usually rises and swells against the
toad in the bosom. Some say, that there is such a native dread and
terror of the hawk implanted in the dove, that she is afraid of every
feather, and that she detests and abhors the very sight of any feather
that hath grown upon a hawk ; so there is such a detestation and ab-
horrency of sin divinely implanted in every penitent man's heart, that he
cannot but hate everything that looks like it, or that belongs to it, or
that comes from it.
(5.) Fifthly, In respect of his constant path, or continued way, or
course of life, which is quite opposite and contrary to sin : Gal. v. 17,
Isa. xxvi. 7, 'The way of the just is uprightness.' Prov. xvi. 17, ' The
highway of the upright is to depart from evil.' It is as common and
ordinary for upright persons to depart from evil, as it is for passengers
to keep the king's highways. Though an upright man, through mis-
take or weakness of grace, or violence of temptation, may step out of a
way of holiness, yet walking in a way of wickedness cannot be charged
upon him : Ps. cxxxix. 23, 24, ' Search me, O God! and know my heart;
try me, and know my thoughts, and see if there be any wicked way in
me, and lead me in the way everlasting.' You know the path and
practice of penitent Zaccheus, of penitent Paul, and of the penitent
jailor, was quite contrary to those ways of wickedness that they had
formerly walked in.
The fourth answer.
Ans. 4. But fourthly and lastly. As a true penitential turning from
sin is a constant and continued turning from sin, so it is a returjiing
to God. Sin is an aversion from God, and repentance is a conversion
to God, Acts xxvi. 18. Sound repentance is not only a ceasing from
doing evil, but also a learning to do well, Isa. i. 16, 17. Repentance
and turning to God are joined together, as being one and the same
thing. Acts xxvi. 20. The prodigal's repenting was his returning to his
father : Luke xv. 17, * When he came to himself, he said, I will arise
and go to my father, and say. Father, I have sinned against heaven and
before thee.' &c. The Hebrew word for repentance is from y\'^, shoh,
which signifies to return, implying a going back from what a man had
done. It notes a returning or converting from one thing to another, as
from sin to God, from evil to good, from hell to heaven. The common
Chap. III.] a cabinet of jewels. 435
call of sinners to repentance is to turn from sin, and to return to God :
Isa. Iv. 7, ' Let the wicked forsake his way, and the unrighteous man
his thoughts, and let him return unto the Lord,' &c. Jer. i. 4, ' If thou
wilt return, O Israel, saith the Lord, return unto me ; and if thou wilt
put away thine abominations out of my sight, then shalt thou not re-
move.' And so chap, xviii. 11, 'Return ye now every one from his evil
way, and make your way and your doings good.' I Peter ii. 25, * For
ye were as sheep going astray, but are now returned unto the shepherd
and bishop of your souls.'^ It is not enough for a sinner to forsake his
sins, but he must also return to the Lord. The true penitent subjects
his heart to the power of divine grace, and his life to the blessed will
and w^ord of God. Look, as negative goodness can never satisfy a peni-
tent soul, so negative goodness can never save an impenitent soul. It
is not enough, O man, that thou art not thus and thus bad, but thou
must be thus and thus good, or thou wilt be miserable for ever : Ezek.
xviii. 21, * But if the wicked will turn from all his sins that he hath
committed, and keep all my statutes, and do that which is lawful and
right, he shall surely live, he shall not die.' Negative righteousness
and holiness is no righteousness, no holiness in the account of God. It
was not the pharisee's negative righteousness, nor his comparative
goodness, that could preveiLt his being rejected of God, or his being
shut out of heaven, or his being turned into hell, Luke xviii. 5^ Mat.
XX. 13, 14. It is not enough that the tree bears no ill fruit, but it
must bring forth good fruit, else it must be cut down and cast into the
fire ; that tree that is not for fruit, is for the fire : 'Every tree that
brings not forth good fruit,' says Christ, ' is hewn down, and cast into
the fire,' Mat. vii. 19. Heaven at last will be found too holy, and too hot,
to hold such as please themselves, as satisfy themselves with a negative
righteousness. All that negative righteousness and holiness can do, is
only to help a man to one of the coolest chambers and easiest beds in
hell. True repentance brings the heart and life, not only off from sin,
but on to God too ; it takes a man not only off from the ways of death,
but it engages him to walk in the paths of life : Ps. cxix. 3, 'They do
no iniquity, they walk in his ways.' Prov. xiii. 14, ' The law of the
wise is a fountain of life, to depart from the snares, of death.' Prov. xv.
24, * The way of life is above to the wise, that he may depart from hell
beneath.' Ps. xxxiv. 14, 'Depart from evil, and do good.' We read in
Scripture of God's returning to us, as well as of our returning to God ;
in both there is repentance. When God returns to us, he repents of
the evil of punishment that he hath brought upon us ; and when we
return to God, we repent of the evil of sin which we have committed
against him.^ The true penitent does not only sadly smite upon his
thigh, and say, What have I done? but he also speedily faces about and
cries out, I will do so no more, Jer. xxxi. 19. When God calls for true
repentance, it is with an ' If thou wilt return,' O Israel, * return unto
me,' Jer. iv. 1. And when the people of God do provoke and encourage
one another to repentance, it is with a ' Come let us return unto the
1 Consult these scriptures : Isa. xliv. 22, xix. 22, lix. 20 ; Hosea iii. 5, vi. 1, xiv. 1.
2 [Gregory] Nazianzen, speaking of true repentance, very aptly compares the soul to a
pair of writing tables, out of which must be washed whatsoever was written with sin,
and instead thereof the writing of grace must be writ upon the soul; both being
necessary to true repentance.
436 A CABINET OF JEWELS. [ChAP. IV.
Lord/ Hosea. vi. 1. Repentance unto life is not a turning from sin to
sin, nor it is not a turning from profaneness to civility, nor it is not a
turning from civility to formality; but it is a turning from darkness to
light, it is a turning from the ways of iniquity into the ways of piety,
it is a turning from sin to God, Acts xxvi. 18. In this respect Israel's
repentance was very defective. Witness that sad complaint of the
prophet : Hosea vii. 1*6, ' They return,' that is, they make a show of
repentance, 'but not to the most High.' So they in that Joel ii. 12
have the half-turn, but returned not to the Lord with all their hearts.
So Jehu went far, and gave many a half-turn, but never turned to the
Most High ; and that was his ruin at last. Such a repentance as brings
the soul never the nearer to God, is a repentance never the nearer ; but
that repentance that brings the soul nearer to God, is a repentance
never to be repented of. And let thus much suffice to have spoken
concerning that evangelical repentance that hath the precious promises
©f remission of sin and salivation running out unto it, &c.
CHAPTER IV.
Several have observed to my hand how far an hypocrite may go, hut
m,y design in this chapter is to shew how far an hypocrite cannot
go} Many ha.ve discovered at large what an hypocrite can do, hut
my scope in this chapter is to shew what an hypocrite cannot do.
Some have shewed what an hypocrite is, and I shall now shew what
he is not Some have shewed the several rounds in Jacoh's ladder,
that an hypocrite may climb up to ; but my business and work in
this chapter, is to shew you the several rounds in Jacob's ladder
that no hypocrite under heaven can climb up to?
[1.] First, An hypocrites inside is never answerable to his outside.
An hypocrite's inside is one thing, and his outside another thing ; an
hypocrite is outwardly clean, but inwardly unclean ; he is outwardly
glorious, but inwardly inglorious. Mat. xxiii. 25-2.7, Luke xii. 39. Hypo-
crites are like apothecaries' gally-pots, having without the titl^ of some
excellent preservative, but within they are full of some deadly poison.
They are like the Egyptian temples, that were beautiful without, but
within there was nothing to be found but serpents and crocodiles, and
other venomous creatures. Hypocrites trade more for a good name,
than for a good heart ; for a good report, than for a good conscience ;
they are like fiddlers, more careful in tuning their instruments than in
watching their spirits.^ Hypocrites are like white silver, but they draw
l)lack lines ; they have a seeming sanctified outside, but stuffed within
with malice, worldliness, pride, envy, &c. Like window cushions, made
up of velvet and richly embroidered, but stuffed within with hay. An
hypocrite may offer sacrifice with Cain, and fast with Jezebel, and
humble himself with Ahab, and lament with the tears of Esau, and kiss
C hrist with Judas, and follow Christ with Demas, and offer fair for the
* It is bettor that a hundred hypocrites should perish, than that one poor Christian
filiould want his portion. — \John] Cotton on the Covenant, p. 78.
* Torshell (1644), and Sydenham (1654), are probably referred to by Broolcs above. — G.
^ Erasmi SimUia.
Chap. IV.] a cabinet of jewels. 437
Holy Ghost with Simon Magus ; and yet for all this his inside as bad
as any of theirs. An hypocrite is a Cato without and a Nero within ;
a Jacob without and an Esau within ; a David without and a Saul
within ; a Peter without and a Judas within ; a saint without and a
Satan within ; an angel without and a devil within. An hypocrite is a
Jew outwardly, but an atheist, a pagan^ a Turk inwardly,. Rom. ii.
28, 29. I have read of certain images,, which on the outside were
covered with gold and pearl, resembling Jupiter and Neptune, but
within were nothing but spiders and cobwebs ;^ a fit resemblance of
hypocrites. Hypocrisy is- but an outside, like cloth of arrays, fair and
beautiful without ; but if you look to the inside, you shall find nothing
but rags and ends. That monk hit it, that said. To be a monk in out-
ward show was easy, but to be a monk in inward reality was hard. To
be a Chri&tian in outward show is easy, but to be a Christian inwardly
and really is very hard. An hypocrite's inside never echoes or answers
to his outside-; his inside is vicious, and his outside is religious. But
let all such hypocrites know,, that dissembled sanctity is double iniquity,
and accordingly at last they shall be dealt with. Mat. xxiv. 5. But,
[2.] Secondly, iVo hypocrite under heaven is totally divorced from,
the love and liking of every known sin. There is still some secret
lust or other, which as a sweet morsel he rolls under his tongue, and
will not spit it out, Job xx. 12-14. Every hypocrite tolerates some
evil or other in himself, and takes liberty to transgress. An hypocrite
will make hard shift to daub up his conscience, and to secure himself
from the checks thereof After once the bag was committed to Judas his
custody, after once he w-as chosen into that sweet office, he quickly put
conscience out of office, and never left stealing and licking his fingers,
whilst there was any money in his bag to finger.^ Herod knew much,
and heard John Baptist, and had some temporary affections, and did
many good things, Mark vi. 20. But yet (1.) he kept Herodias his
brother's wife,. Mark. vi. 17; (2.) he took away the life of John the
Baptist, Mark vi. 27 ; (3.) he sets Jesus Christ at naught, and rejected
him, Luke xxiii. 11. As fair as Herod seemed to- carry it, yet he lived
in a known notorious sin, and unjustly murdered the messenger of God,
and mocked and rejected Jesus Christ as a vile person. Some sin or
other always reigns without control in an hypocritical heart. As they
say of witches, that they have one familiar or another that still sucks
them, an hypocrite always reserves one nest-egg or another in his heart
or life, for Satan to sit and brood on. Jehu did many brave things,
but yet he kept up the worship of his golden calves. Naaman promises
high, but yet he is for bowing in the house of Rimmon. The pharisees
were very devout, but yet they loved the praises of men, and the upper-
most seats in the synagogues. There is never an hypocrite in the
world, but will do what he can to save the life of his sin, though it be
with the loss of his soul. sirs ! Satan can be contented that hypo-
^ Lucian.
2 It was a strange conceit of the Cerinthians, and those Caini or Cainiani, as they are
called by some, that honoured Judas the traitor as some divine and superhuman power,
and called his treason a blessed piece of service, and that he knowing how much the
death of Christ would profit mankind, did therefore betray him to death to save the race
of men, and to do a thing pleasing to God — Ircnceus, Ai'g. de hceresi.
438 A CABINET OF JEWELS. [ChAP. IV,
crites should yield to God in many things, provided they will be but
true to him in some one thing ; for he very well knows, that one sin
lived in and allowed, gives him as much advantage against the soul as
more. Satan can hold a man fast enough by one sin, as the fowler can
hold the bird fast enough by one claw. Satan knows, that one sin
lived in and allowed, will mar all a man's sweetest duties and services ;
as one dead fly will mar the whole box of precious ointment, Eccles. x. 1,
and as one jarring string will bring the sweetest music out of tune. It
is said of Naaman the Syrian, that he was a valiant man, and a vic-
torious man, and an honourable man, and a great favourite with his
prince, but a leper, 2 Kings v. 1. So it may be said of many hypo-
crites, they have such and such excellencies, and they perform such and
such glorious duties, but they live and allow themselves in this or that
sin, and that mars the beauty of all their services. Mat. vii. 21-23.
Satan knows, that one sin lived in and allowed, will as certainly damn
a man as many ; as one disease, one ulcerous part, may as certainly kill
a man as many. Satan knows, that one sin lived in and allowed, will
render a man as unclean in the eye of God as many. If the leper in the
law had the spot of leprosy in any one part of his body, he was accounted
a leper, although all the rest of his body were sound and whole. Lev.
xiv. So he who hath the spot of the leprosy of sin allowed in any one
part of his soul, he is a spiritual leper in the eye of God ; he is unclean,
though in other parts he may not be unclean. The schoolmen say, that
if a sow do but wallow^ in one miry or dirty hole, she is filthy ; and
certainly, that soul that doth but wallow in any one sin, he is filthy in
the eye of God. Satan knows, that one sin lived in and allowed, will
as effectually keep Christ and the soul asunder as many, as one
stone in the pipe will as effectually keep out the water as many.
Satan knows, that one sin lived in and allowed, will make way for
many, as one thief can open the door to let in many more. Satan
knows, that one sin lived in and allowed, will as certainly shut the
soul out of heaven as many. One enemy may shut the door upon
a man as well as many ; and what difference is there between that man
that is shut out of heaven for living in many sins, and he that is shut out
of heaven for living but in one sin ? One sin lived in and allowed, will
arm conscience against a man, as well as many. If there be but oiie
crack in the honey glass, there the wasps will be buzzing, One sin
allowed and countenanced, will spoil the music of conscience. One sin
" lived in and allowed, will make death as terrible and as formidable to the
soul as many. One handwriting upon the wall made King Nebuchad-
nezzar's countenance to change, and his thoughts to be troubled, and
the joints of his loins to be loosed, and his knees to be dashed one
against another, Daniel v. 5, 6. Now, all this Satan knows, and there-
fore he labours mightily to engage hypocrites to live in the allowance of
some one sin.^ O sirs ! remember that as one hole in a ship will sink
it, and as one stab at the heart will kill a man, and as one glass of
poison will poison a man, and as one act of treason will make a man a
traitor, so one sin lived in and allowed will damn a man for ever. One
* It is most true that the heathen man saith, Qui habet nnum vitium hahet omnia ; ho
that hath any one vice, viz., reigning, hath all others with it. — Seneca, de bene/., lib. v.
cap. XV.
Chap. IV.] a cabinet of jewels. 439
wound strikes Goliath dead, as well as three-and-twenty did Caesar ;^
one Delilah will do Samson as much mischief as all the Philistines ;
one wheel broken spoils all the whole clock ; one vein's bleeding will
let out all the vitals as well as more ; one bitter herb will spoil all the
pottage. By eating one apple, Adam lost paradise, Gen. iii. ; one lick
of honey endangered Jonathan's life, 1 Sam. xiv. 33 ; one Achan was a
trouble to all Israel, Joshua vii. ; one Jonah was lading too heavy for
a whole ship, Jonah i. ; so one sin lived in and allowed, is enough to
make a man miserable for ever. One millstone will sink a man to the
bottom of the sea as well as a hundred ; so one sin lived in and indulged
will sink a man to the bottom of hell as well as a hundred. I have
read of a great Roman captain, who, as he was riding in his triumphant
chariot through Rome, had his eyes never off a courtezan that walked
along the street, which made one say, Behold how* this great captain,
that hath conquered such and such armies, is himself conquered by one
silly woman ! There is never an hypocrite in the world, but lies under
the conquest of one base lust or another, but lives under the reign and
dominion of one sin or another. That soul that can in sincerity of
heart appeal to a heart-searching God, that it is otherwise with him,
viz., that he does not live nor allow himself in any one sinful way or
practice, that soul, I dare assure in the Lord's name, is no hypocrite,
Ps. cxxxix. 23, 24.
[3.] Thirdly, As an hypocrite's heart is never thoroughly subdued to a
willingness to part with every lust, so neither is his heart thoroughly
subdued to a willingness to perform all knoion duties. Sometimes he
is all for public duties, but makes no conscience of closet-duties, or of
family-duties ; sometimes he is all for the duties of the first table, but
makes no conscience of the duties of the second table ; and sometimes
he is all for the duties of the second table, but makes no conscience of
the duties of the first table. If he obeys one command, he willingly
lives in the neglect of another ; if he does one duty, he will be sure to
cast off another; as he is not willing to fall out with every sin, so he is not
willing to fall in with every duty. An hypocrite's obedience is always
partial, it is never universal ; he still baulks or boggles with those com-
mands that cross his lusts. The pharisees fasted, prayed, gave alms,
and paid tithes. Mat. xxiii. 23. Oh but they omitted ' the weightier
matters of the law, judgment, mercy, and faith,' chap vi. ; a,nd they were
unnatural to parents, and under a pretence of praying, they made a prey
of widows' houses. Mat. xv. 4-6 ; under a pretence of piety, they exer-
cised the greatest covetousness, unrighteousness, and cruelty, and that
upon widows, who are usually the greatest objects of pity and charity ;
they made no bones of robbing the widow, under a pretence of honouring
of God. So Judas, under a pretence of laying up for tlie poor, robbed
the poor ; he pretended to lay up for the poor, but he intended only to
lay up for himself, and to provide against a rainy day, John xii. 6. It
is probable that he had no great mind to stay long with his Lord, and
therefore he was resolved to make the best market he could for himself.
Judas being willing to set up for himself, under a cloak of holiness,
he practises the greatest unfaithfulness. Though the eagle soars high,
yet still her eye is upon her prey ; so though Judas did soar high in
' Suetonius [Julius Csesar. — G.]
440 A CABINET OF JEWELS. [ChAP. IV.
profession, yet his eye was still upon his prey, upon his bags ; and so he
might have it, he eared not who went without it ; so he might be rich,
he did not care though his Lord and his retinue grew never so poor.
Judas under all his shows and sanctity, had not so much as common
honesty in him.^ Counterfeit holiness is often made a stalking-horse
to much righteousness f but certainly it were better with the philosopher
to have honesty without religion, than to have religion without honesty.
An hypocrite may exercise himself in some outward, easy, ordinary duties
of religion ; but when shall you see an hypocrite laying the axe to the
root of the tree, or a-searching and trying his own heart, or severely
judging his bosom sins, or humbly mourning and lamenting over secret
corruptions, or doubling his guards about his own soial, or rejoicing in
the graces, services, or excellencies of others^ or striving or pressing
after the highest pitches of grace, holiness, and communion with God, or
endeavouring more to cast out the beam out of his own eye, than the
mote out of his brother's eye, or to- be more severe against his own sins
than against the sins of others ?. Alas ! an hypocrite is so far from prac-
tising these duties, that he thinks them either superfluous or impossible.
An hypocrite's obedience is always a limited and stinted obedience. It
is either limited to- such commands which are most suitable to his ease,
safety, honour, profit, pleasure, &c., or else it is limited to the outward
part of the command, and never extends itself to the inward and spiritual
part of the command ; as you may see in the scribes and pharisees.
Their obedience was all outward ; they had no regard at all to the
inward and spiritual part of any command ; as is evident in that high
charge that Christ gives in against them. Mat. vi. They did not murder,
they did not commit adultery,, they had an eye to the outward part of
the command; but Christ charges them with unjust and adulterous
thoughts, unchaste glances, contemplative wickedness, speculative un-
cleanness, &c., they having no regard at all to the inward and spiritual
part of any command. Common grace looks only to some particular
duties, but saying grace looks to all. Eenewing grace comes off to
positives as well as negatives ; it teacheth us to cease to do evil, and it
learns us also to do good, Isa. i. 16, 17. It teacheth us to deny all
ungodliness and worldly lusts, and also to live soberly, righteously, and
godly in this present world, Titus ii. 11-13; These words contain the
sum of a Christian's duty. To live soberly towards ourselves, righteously
towards our neighbours, and godly towards God, is true godliness indeed,
and the whole duty of man. There is never an hypocrite in the world
that can sincerely appeal to God, and say. Lord ! thou knowest that my
heart is subdued to a willingness to perform all known duties ; I would
willingly do the best I can to observe all thy royal laws : Lord ! I
unfeignedly desire, and really endeavour to have, an eye upon every
' command of thine, and to live up to every command of thine ; and it is
the real grief of my heart, and the daily burden of my soul, when I
violate any of thy blessed laws, Ps. cxix. 6 ; Luke i. 5, 6 ; Acts xiii. 22.
He that can in uprightness thus appeal to God, shall never miscarry
in that other world. But,
^ After some men have made a long and high profession, some one beloved lust or other,
which they would never let go. parts Christ and them for ever.
^ Qu. ' unrighteousness ' '? — Ed.
Chap. IV.] a cabinet of jewels. 441
[4.] Fourthly, There is never an hypocrite in the world that makes
God, or Christ, or holiness, or his doing or receiving good in his
station, relation, or generation, his grand end, his highest end, his
ultimate end of living in the world. Pleasures, profits, and honours,
are the hypocrite's all he aims at in this world ; they are his trinity
which he adores and serves, and sacrificeth himself unto, 1 John ii. 16.
An hypocrite's ends are corrupt and selfish. God may possibly be at
the higher end of his work, but self is at the further end ; for he that
was never truly cast out of himself, can have no higher end than himself.
An hypocrite is all for his own glory ; he acts for himself, and from
Bimself. So I may have the profit, the credit, the glory, the applause,
come of God's glory what will ! this is the language of an unsound
heart.-^ An hypocrite will seem to be very godly when he can make a
gain of godliness ; he will seem to be very holy when holiness is the
way to outward greatness and happiness ;, but his religious wickedness
will double-damn the hypocrite at last. Self-ends are the operative
ingredients in all an hypocrite dx)es ; self is the chief engine, self is the
great wheel, that sets- all an hypocrite's wheels a-going. "When hypo-
crites take up religion, it i& only to serve their own turns, to bring about
their own carnal ends ^ they serve not the Lord, but their own bellies, Rom.
xvi. 18 ; Phihp. iii. 19. They use religion only as a stream to turn about
their own mill, and the more neatly to effect their own carnal projects.
Simon Magu& will needs be baptized, and he is- very desirous to have
power to give the Holy Ghost to others ; but his aim being only to get a
name, and to get money,, Peter tells him to his face, that his heart was
not right in the sight of God, Acts viii. 21. No man can go higher than
his principles, and therefore an hypocrite having no higher principles
than himself, all he does must needs be terminated in himsel£ Look,
as all the rivers that come from the sea do return back again to the sea,
from whence they come, so all those duties which arise from a man's self,
must needs centre in a man's self. An hypocrite always makes himself the
end of all his service ; but let such hypocrites know, that though their
profession be never so gloriouSj and their duties never so abundant, yet
their ends being selfish and carnal, all their pretensions and perform-
ances are but beautiful abominations in the sight of God. An hypocrite
has always a squint eye, and squint-eyed aims and squint-eyed ends in
all he does. Balaam spake very religiously, and he multiplied altars
and sacrifices ; but the thing he had in his eye was the wages of un-
righteousness, Num. xxii. xxiii., 2 Pet. ii. 15. Jehu destroyed bloody
Ahab's house, he executed the vengeance of God upon that wicked
family ; he readily, resolutely,, and effectually destrayed all the wor-
shippers of Baal, but his ends were to secure the kingdom to him and
his, 2 Kings x. Ahab and the Ninevites fasted in saxkcloth, but it was
merely that they might not feel the heavy judgments that they feared
would overtake them, 1 Kings xxi., Jonah iii. The Jews in Babylon
fasted and mourned, and mourned and fasted seventy years, but it was
more to get off their chains than their sins, it was more to be rid of
their captivity than it was to be rid of their iniquity, Zech. vii. 5, 6.
Look, as the eagle hath an eye upon her prey when sh« flies highest, so ,
' John vi. 26 ; Mat. vi. 1, 5, 16 ; Gal. iv. 17 ; Isa. Iviii. 3 ; Mai. iii. 14 ; Zech. vii. 5-7 ;
Gen. xxxiv. 21, 22.
442 A CABINET OF JEWELS. [ChAP. IV.
these Jews in all their fasting, praying, mourning, they had only an eye
to their own ease, deliverance, freedom, &c. ; in all their religious duties
they were acted from evil principles, and carried on by self-respects ;
and therefore Daniel denies that in all that seventy years' captivity they
had prayed to any purpose. * All this has come upon us, yet made we
not our prayer before the Lord our God, that we might turn from our
iniquities, and understand thy truth,' Dan. ix. 1 3. It is the end that
dignifies or debaseth the action, that rectifies it or adulterates it, that
sets a crown of honour or a crown of shame upon the head of it. He
that commonly, habitually, in all his duties and services, proposes to
himself no higher ends than the praises of men, or rewards of men, or
the stopping the mouth of natural conscience, or only to avoid a smart-
ing rod, or merely to secure himself from wrath to come, he is an hypo-
crite. The ends of a man's actions are always a great discovery either
of sincerity or hypocrisy. Look, as great gifts, not sweetened with sin-
cerity, are no ornaments to us ; so great infirmities, not soured with
hypocrisy, are no great deformities to us. An hypocrite's ends are always
below God ; they are always below glorifying of God, exalting of God,
walking with God, and enjoying communion with God. An hypocrite,
in all he does, still proposes to himself some poor, ignoble, self-end or
other.
But now mark, a sincere Christian, if he prays or hears, or gives or
fasts, or repents or obeys, &c., God's glory is the main end of all. The
glory of God is his highest end, his ultimate end, Ps. cxv. 1 ; 1 Thess.
ii. 6. A sincere Christian can be content to be trampled upon and vili-
fied, so God's name be glorified. The bent of such a heart is for God
and his glory, nothing but sincerity can carry a soul so high, as in all
acts natural, civil and religious, to intend God's glory, Rev. iv. 9-11.
A sincere Christian ascribes the praise of all to God ; he sets the crown
on Christ's head alone ; he will set God upon the throne, and make all
things else his servants, or his footstool, Rom. xiv. 7, 8. All must bow
the knee to God, or be trodden in the dirt. He will love nothing, he
will embrace nothing but what sets God higher, or brings God nearer
to his heart. The glory of God is the mark, the white, that the sincere
Christian has in his eye. The sincere Christian lives not to himself,
but to him who lives for ever ; he lives not to his own wiU, or lusts, or
greatness, or glory in this world, but he lives to his glory, whose glory
is dearer to him than his own life, 1 Cor. x. 38 ; Rev. xii. 11. Look, as
bright shining golden vessels do not retain the beams of the sun which
they receive, but reflect them back again upon the sun ; so the sincere
Christian returns and reflects back again upon the Sun of righteousness
tlie praise and glory of all the gifts, graces, and virtues that they have
received from him. The daily language of sincere souls is this : Xon
nobis Bomine, non nobis X)omine, not unto us, Lord, not unto us,
Lord, but to thy name be all the glory, 1 Chron. xxix. 1 0, 1 8 ; Rom. xiii. 7.
A sincere Christian makes conscience of giving men their dues ; how
much more, then, does he make conscience of giving God his due, Ps.
xcvi. 7, 8. Now glory is God's due, and God stands upon nothing more
than that we give him the glory due unto his name, as you may see in
Ps. xxix. 1, 2. There are three gives in those two verses : 'Give unto
the Lord, give unto the Lord, give unto the Lord the glory that is due
Chap. IV.] a cabinet of jewels. 443
unto his name.'^ Glory is God's right, and he stands upon his right ;
and this the sincere Christian knows, and therefore he gives him his
right, he gives him the honour and the glory that is due unto his name.
But pray do not mistake me : I do not say that such as are really
sincere do actually eye the glory of Christ in all their actions. Oh no !
This is a happiness desirable on earth, but shall never be attained till
we come to heaven. Bye and base ends and aims will be still ready to
creep into the best hearts, but all sincere hearts sigh and groan under
them. They complain to God of them, and they cry out for justice,
justice upon them ; and it is the earnest desires and daily endeavours
of their souls to be rid of them ; and therefore they shall not be imputed
to them, nor keep good things from them. But now take a sincere Chris-
tian in his ordinary, usual, and habitual course, and you shall find that
his aims and ends in all his actions and undertakings are to glorify God,
to exalt God, and to lift up God in the world. If the hypocrite did in
good earnest aim at the glory of God in what he does, then the glory of
God would swallow up his bye-aims and carnal ends, as Aaron's rod
swallowed up the magicians' rods, Exod. vii. 10-12. Look, as the sun
puts out the light of the fire, so the glory of God, where it is aimed at,
will put out and consume all bye and base ends. This is most certain,
that which is a man s great end, that will work out all other ends. He
that sets up the glory of God as his chief end, will find that his chief
end will by degrees eat out all low and base ends. Look, as Pharaoh's
lean kine ate up the fat, Gen. xli. 4, so the glory of God will eat up all
those fat and worldly ends that crowd in upon the soul in religious work.
Where the glory of God is kept up as a man's greatest end, there all
bye and base ends will be kept at an under. By what has been said, it
is most evident that an hypocrite in all his transactions looks at himself,
and designs the advance and advantage of himself An hypocrite is as
well able to make a world, and to unmake himself, as he is able to make
the glory of God, the exaltation of God, his highest end, his utmost aim,
in what he does. But,
[5.] Fifthly, JS^o hypocrite can live wholly and only upon the
righteousness of Christ, the satisfaction of Christ, the merits of Christ,
for justification and salvation. The hypocritical scribes and phari-
sees prayed and fasted, and kept the Sabbath, and gave alms, &c., and
in this legal righteousness they rested and trusted, Mat. vi., Luke xviii.
11, 12. Ponder upon that Rev. iii. 16-18. Upon the performance of
these and such like duties they laid the weight of their souls and the
stress of their salvation, and so perished for ever. An hypocrite rests
upon what he doth, and never looks so high as the righteousness of
Christ. He looks upon his duties as so much good moneys laid out for
heaven ; he weaves a web of righteousness to clothe himself wdthal ; he
never looks out for a more glorious righteousness to be justified by than
his own, and so puts a slight upon the righteousness of Christ : Rom.
X. 3, ' For they, being ignorant of God's righteousness, and going about
to establish their own righteousness, have not submitted themselves
unto the righteousness of God.' The first step to salvation is to re-
nounce our own righteousness ; the next step is to embrace the right-
eousness of Christ, which is freely offered to sinners in the gospel ; but
I Propter te, Domine, propter te, was one's and is still every sincere Christian's motto.
444 A CABINET OF JEWELS. [ChAP. IV.
these things the hypocrite minds not, regards not. The righteousness of
an hypocrite is not only imperfect, bat impure, a rag, a filthy rag ; and
therefore he that rests upon such a righteousness must needs miscarry
to all eternity, Isa. Ixiv. 6. O sirs ! who will say that that man needs
a saviour, that can % to heaven upon the wings of his own duties and
services ? If a man's duties can pacify an infinite wrath, and satisfy an
infinite justice, then farewell Christ,. and welcome duties. He that will
rest upon his own righteousness for life and justification, must needs sit
down on. this side salvation ; he that rests upon his duties, and that
rests upon a gift of knowledge, a gift of utterance, a gift of memory, or
a gift of prayer, though he may come near to heaven,, and bid fair for
heaven, yet he will never be able to get into heaven. N-ow, how sad is
it for a man to lose himself and his soul in a wilderness of duties, when
he is upon the borders, yea, the very brink, of the holy land. He that
rests upon anything in him, or done by him, as a means to procure the
favour of God,, or the salvation, of his soul, will put such a cheat upon
himself as will imdo him. for ever. N-on-submiseion. to the righteous-
ness of Christ keeps Christ and the hypocrite asunder. Christ will
never love nor like to put the fine, clean, white linen of his own right-
eousness upon the old garment, the old rags of an hypocrite's duties-^ Rev.
xix. 7, 8 ; neither will Christ ever delight to put his new wine into such
old bottles. Mat. ix. 16j 1-7. An hypocrite's co-nfidence in his own
righteousness turns his righteousness into filthiness. Pro v. xxi. 27. But
now a sincere Christian, he renounces his own righteousness, he re-
nounces all confidence in the flesh, Philip, iii. 3 ; he looks upon; his own
righteousness as dung, yea, as dogs' meat, as some interpret the word
ffxu/3aXa in that Philip, iii. 8 ;^ he will say no more to his duties, to the
works of his hands, ' Ye are my gods,' Hosea xiv. 3. When they look
Tipon the holiness- of God's nature, the righteousness of his government,
the severity of his law, the terror of bis wrath, they see an absolute and
indispensable necessity of a more glorious righteousness than their own
to appear before God in. A sincere Christian sets the highest price and
value upon the righteousness -of Christ : Ps. Ixxi. 16, 'I will make men-
tion of thy righteousness, even of thine only.' Mark the- emphasis
doubled, * of thine,' and ' thine only.' A sincere Christian is convinced
of the nature, worth, and excellency of the righteousness of Christ, and
therefore he cries out, * I will make mention of thy righteousness, of
thine only.' The costly cloak of Alcisthenes, which Dionysius sold to
the Carthaginians for an hundred talents, was indieed a mean and
beggarly rag in a. sincere Christian's eye, to that embroidered mantle of
righteousness that Christ puts upon his. A sincere Christian rejoices
in the righteousness of Christ above all : Isa^ Ixi. 10^ *I will greatly re-
joice in the Lord, my soul sliall be joyful in my God ; for he hath
clothed me with the garments of salvation, he hath covered me with the
robe of righteousness, as a bridegroom decketh himself with ornaments,
and as a bride adorneth herself with her jewels.' It is matter of joy,
and a sign of great favour from the great Turk, when a rich garment
is cast upon any that comes into his presence.^ Oh then, what
matter of joy must it be to a sincere Christian to have the rich and
' 2jcy/3aXa, dicuntuT quasi, xu9-//3«Xa. Vide Bezam ; vide A-Lapide.
2 Kuolles' Hist, [as before.— G.]
Chap. IV.] a cabinet of jewels. 445
royal garment of Christ's righteousness cast upon him ! Isa. xxviii.
16. A sincere Christian rests on the righteousness of Christ as
on a sure foundation : Isa. xlv. 24, ' Surely shall one say, In the Lord
have I righteousness and strength/ It was a very sweet a/nd golden
expression of one, when he thought himself to be at the point of death*.
* I confess,' said he, ' I am not worthy ; I have no merits ©f mine own
to obtain heaven by ; but my Lord had a double right thereunto ; an
hereditary right as a Son, and a meritorious right as a sacrifice ; h^ was
contented with the one right himself, the other right he hath given
unto me, by the virtue of which gift I do rightly lay claim unto it, and
am not confounded.'^ A sincere Christian looks upon the righteous-
of Christ as that which renders him most splendid and glorious in the
eyes of God : Philip, iii. 9, ' And be found in him, not having mine own
righteousness, which is of the law, but that which is through the faith
of Christ, the righteousness which is of God by faith.' 'The church,'
saith Marloratus, * which puts on Chxist a^d his righteousness, is more
illustrious than the air is by the sun.' ^ A sincere Christian looks upon
the righteousness of Christ as his only security against wrath to come,
1 Thes. i. 10. Wrath to come is the greatest wrath, w-rath to come is
the purest wrath, wrath to come is infinite wrath, -wrath to come is ever-
lasting wrath. Now tb^ sincere Christian, he knows no way under
heaven to secure himself from wrath to come, but by putting on the robe
of Christ's righteousness, Rom. xiii. 14. The storytells us, if we may believe
it, that Pilate being called to Rome to give an account unto the emperor
for some misgovernment and mal-administration, he put on the seamless
coat of Christ, and all the .time he had that coat upon his back, Caesar's
fury was abated. There is nothing that ean abate the wrath and fury
of a sin-revenging God, but the seamless coat of God's righteousness.
Well, for a close remember this, there is never an hypocrite in the
world that is more pleased, satisfied, delig'hted and contented with the
righteousness of Christ, than with his own, &c. Though an h3^pocrite
may be much in duties, yet he never lives above his duties ; he works
for life, and he rests in his work, and this proves his mortal wound.
But,
[6.] Sixthly, An hypocrite never embraces a whole {Jhrist ; he can
never take up his full and everlasting rest, satisfaction, and content in
the person of Christ, in the merits of Christ, in the enjoyment of Christ
alone. No hypocrite did ever long and mourn after the enjoyment of
Christ, as the best thing in all the world. No hypocrite did ever prize
Christ for a Sanctifier as well as a Saviour. No hypocrite did ever look
upon Christ, or long for Christ to deliver him from the power of his
sins, as much or as well as to deliver him from wrath to come. No hypo-
crite can really love the person of Christ, or take satisfaction in the
person of Christ. The rays and beams of Christ's glory has never
warmed his heart ; he never knew what bosom communion with Christ
meant, 1 Thes. i. 10. An hypocrite may love to be healed by Christ,
and to be pardoned by Christ, and to be saved by Christ, &c.; but he
can never take any complacency in the person of Christ; his heart
never seriously works after union with Christ. The love of a sincere
Christian runs much out to the person of Christ. Heaven itself with-
* Guliel. Abbas in vita Bern. lib. i. cap. 12. ' Comment, in loco.—Q.
446 A CABINET OF JEWELS. [ChAP. IV.
out Christ would be to such a soul but a poor thing, a low thing, a
little thing, an uncomfortable thing, an empty thing. It is the person
of Christ that is the sparkling diamond in the ring of glory. Cant. v. 10 ;
Philip, i. 21, and iii. 7-10. No hypocrite in the world is sincerely
willing to receive Christ in all his offices, and to close with him upon
gospel terms. The terms upon which God offers Christ in the gospel
are these, viz., that we shall accept of a whole Christ with a whole
heart, 1 John xi. 13 ; Mat. xvi. 24. Now, mark, a whole Christ in-
cludes all his offices, and a whole heart includes all our faculties. Christ
as mediator is king, priest, and prophet ; and so God the Father in the
gospel offers him. Salvation was too great and too glorious a work to
be perfected and completed by any one office of Christ. Christ as a
prophet instructs us, and as a priest he redeems us and intercedes for
us, and as a king he sanctifies and saves us. The apostle hit it when
he said, * He is made to us of God, wisdom, righteousness, sanctifica-
tion, and redemption,' 1 Cor. i. 80. Consider Christ as our prophet,
and so he is made wisdom to us ; consider him as our priest, and so he
is made righteousness and redemption to us; consider him as our king,
and so he is made sanctification and holiness to us. An hypocrite
may be willing to embrace Christ as a priest to save him from wrath,
from the curse, from hell, from everlasting burning, but he is never
sincerely willing to embrace Christ as a prophet to teach and instruct
him, and as a king to rule and reign over him. Many hypocrites may
be willing to receive a Christ Jesus, that are not willing to receive a
Lord Jesus ; they may be willing to embrace a saving Christ, but they
are not willing to embrace a ruling Christ, a commanding Christ : ' This
man shall not rule over us,' Luke xix. 27. ' O Jerusalem, Jerusalem,
thou that killest the prophets, how often would I have gathered thy
children together, even as a hen gathereth her chickens under her wings,
and ye w^ould not !' ' And ye will not come to me that ye might have
life.' * He came to his own, and his own received him not.'^ An hypo-
crite is willing to receive Christ in one office, but not in every office ;
and this is that stumbling-stone at which hypocrites stumble and fall,
and are broken in pieces. Certainly Christ is as lovely and as comely,
as desirable and delightful, as eminent and excellent in one office as he
is in another ; and therefore it is a just and righteous thing with God,
that hypocrites that won't receive him in every office, should have no
benefit by any one of his offices. Christ and his offices may be distin-
guished, but Christ and his offices can never be divided, 1 Cor. i. 13.
Whilst many have been a-labouring to divide one office of Christ from
another, they have wholly stripped themselves of any advantage or
benefit by Christ. Hypocrites love to share with Christ in his happi-
ness, but they don't love to share with Christ in his holiness. They
are willing to be redeemed by Christ, but they are not cordially willing
to submit to the laws and government of Christ ; they are willing to
be saved by his blood, but they are not willing to submit to his sceptre.
Hypocrites love the privileges of the gospel, but they don't love the
services of the gospel, especially those that are most inward and spiritual.
But now a sincere Christian, he owns Christ in all his offices, he receives
Christ in all his offices, and he closes with Christ in all his offices. He
1 Mat. xxiii 37 ; Ps. ii. 2, 3 ; John v. 40, i. 11 ; Isa. viii. 14 ; 1 Peter ii. 7, 8.
Chap. IV.] a cabinet of jewels. 447
accepts of him, not only as a Christ Jesus, but also as a Lord Jesus ;
he embraces him, not only as a saving Christ, but also as a ruling
Christ.^ The Colossians received him as Christ Jesus the Lord, Col.
ii. 6 ; they received a Lord Christ as well as a saving Christ ; they re-
ceived Christ as a king upon his throne, as well as a sacrifice upon his
cross, 2 Cor. iv. 5. God the Father in the gospel tenders a whole Christ.
We preach Christ Jesus the Lord, and accordingly a sincere Christian
receives a whole Christ, he receives Christ Jesus the Lord, Acts v. 31 ;
he says with Thomas, * My Lord and my God,' John xx. 28 ; he takes
Christ for his wisdom as well as for his righteousness, and he takes him
for his sanctification as well as for his redemption. An hypocrite is all
for a saving Christ, for a sin-pardoning Christ, for a soul-glorifying
Christ, but regards not a ruling Christ, a reigning Christ, a command-
ing Christ, a sanctifying Christ, and this at last will prove his damnino-
sin, John iii. 19, 20. But,
[7.] Seventhly, An hypocrite cannot mourn for sin as sin, nor
grieve for sin as sin, nor hate sin as sin, nor make head against sin
as sin. Mark, to hate sin is not (1.) Merely to refrain from sin, for so
Balaam did, even then when he was tempted to it. Num. xxii. (2.) To
hate sin is not merely to confess sin, for so Pharaoh and Judas did,
Exod. x. 16, Mat. xxvii. 4. (3.) To hate sin is not merely to be afraid
to sin, for this may be where the hatred of sin is not. (4.) To hate sin
is not merely to mourn because of the dreadful effects and fruits that
sin may produce, for so Ahab did, and the Ninevites did, &c. He that
fears sin for hell, fears not to sin but to burn, but he hates sin indeed
whoso hates sin as hell itself.^ It was a saying of one of the ancients,
that if hell and sin were before him, he would rather fall into hell than
fall into sin.^ Here was a true hatred of sin indeed. An hj^ocrite
may be troubled for sin, as it blots his name, and wounds his conscience,
and brings a scourge, and destroys his soul, and shuts him out of heaven,
and throws him to hell ; but he is never troubled for sin, he never
mourns for sin, he never hates sin because it is contrary to the nature
of God, the being of God, the law of God, the glory of God, the design
of God, or because of the evil that is in the nature of sin, or because of
the defiling and polluting power of sin. True hatred of sin is universal;
it is of the whole kind. He who hates a toad because it is a toad, hates
every toad ; and he who hates a man because he is holy, hates every
holy man ; and so he who hates sin because it is sin, hates every sin :
Ps. cxix. 128, 'I hate every false way.' True hatred is ever against
the whole kind of a thing.* Every sincere Christian hath in him a ge-
neral hatred of every false way, and dares not allow himself in the least
sin. ' What I do I allow not,' Rom. vii. 15 : Rom. xii. 9, ' Abhor that which
is evil.' The Greek word dvoarv/ovvrsg is very significant. The simple verb
imports extreme detestation, which is aggravated by the composition. ^
The word signifies to hate evil as hell itself. Though an hypocrite may
hate some sins, — ' Thou abhorrest idols," Rom. ii. 22, — ^yet that is out of
some peculiar and particular indisposition to a particular sin ; but this
hatred of this or that particular sin, ariseth not from an inward nature
1 1 John i. 2 ; Mat. ii. 6 ; Heb. vii. 21, 26 ; Acts iii. 22 ; John xii. 46.
2 Augustine. ^ Auselm. [Cur. JDeus Homo ? as before. — G]
< T^oi rx yhn : Artst. Rhet. lib. ii. ^ Chrysostom.
448 A CABINET OF JEWELS. [ChAP. IV.
or gracious principle, as it doth in him that is a sincere Christian ; and
the reason is this, because that contrariety to sin which is in a real
Christian arising from this inward gracious nature, is to the whole
species or kind of sin, and is irreconcilable to any sin whatsoever. As
contrarieties of nature are to the whole kind, as light is contrary to all
darkness, and fire to all water ; so this contrariety to sin arising from
the inward man, is universal to all sin.^ Though a sincere Christian
has not a universal victory over all sin, yet there is in him a universal
contrariety to a;ll sin. Victory argues strength, contrariety argues
nature. Hence it is that an hypocrite may hate one sin and love an-
other, because theare is not a gracious nature in him which would be
contrary to all. The inward nature of a Christian is to be judged by
the universal contrariety of his inward man to all sin. Now this uni-
versal contrariety to a^llsin will beget a universal conflict with all sin.
O sirs ! remember this : universal contrariety to sin can be found in no
man but he that is sincere ; and this universal contrariety to sin argues
an inward nature of grace, and this is that which differences a real
Christian from an hypocrite, who may oppose some sins out of other
principles and reasons. An hypocrite may be angry with this sin and
that, which brings the smarting rod, and wounds his conscience, and
disturbs his peace, and embitters his mercies, and strangles his com-
forts, and that lays him open to wrath, and that brings him even to the
gates of hell, but he can never hate sin as sin. An hypocrite, he hates
some sins. but likes others, he loatbes some but loves others, he opposes
some but practises others, like the angel of the church of Ephesus, that
hated the deeds of the Nicolaita«is, but loved lukewarmness. Many men
detest theft that love covetousness, abhor whoredom that like irreligious-
ness, &c,, Rev. ii. 5, 6. There is no hypocrite under heaven that can
truly say, I hate every false way ; but a sincere Christian he hates all
sinful ways, but his own first and most. An upright heart leaves no
nest-egg for Satan to sit on, but the hypocrite always does. Mark, in
true hatred there are six things observable r
(1.) First, True hatred includes an extreme detestation. Every
dislike is not hatred, but true hatred is an extreme loathing: 'Thou
shalt cast them away as a menstruous cloth ; thou shalt say unto it.
Get thee hence,' Isa. xxx. 22 ; ^ In that day a man shall cast his idols of
silver, and his idok of gold, which they made each one for himself to
worship, to the moles and to the bats,' chap. ii. 20. Their detestation
should be so great that they should cast their most costlyidols of silver and
gold to the most dark, nasty, dusty corners. To testify th-e sincerity of
their conversion to God, they should hate and abhor, abandon and
abolish, their gold and silver idols which they valued above all others.
(2.) Secondly, True hatred includes earnest separation. He that
hates his sin would fain be separated from his sin ; * For we that are in
this tabernacle do groan being burdened,' 2 Cor. v. 4. A sincere Chris-
tian finds no burden to lie so heavy and weighty upon his spirit as sin,
and therefore he groans to be delivered from it. In the law, he that
hated his wife did sue out a bill of divorce from her, Deut. xxiv. 3. He
^ Doctor Sibbes, in his * Soul's Conflict,' makes the hatred of sin the surest and never
failing character of a good soul, page 340, — [Works, vol. i. page 235, seq. — G.]
Chap. IV.] a cabinet of jewels. 449
that truly hates sin, puts in many a bill into the court of heaven that he
may be for ever divorced from his sin.
(3.) Thirdly, Ti^e hatred includes an irreconcilable alienation. He
that hates sin has his heart for ever alienated from sin ; he who hates
sin can never be one with sin. Two angry men may be made friends ;
but if two men hate each other, all friendship is everlastingly broken
betwixt them. A man may be angry with sin, and yet made friends
with sin again ; but if once he comes to hate his sin, then all friendship
with sin is everlastingly broken. When Christ and the soul comes to
be really one, then sin and the soul comes to be everlastingly two, &c.^
(4.) Fourthly, True hatred includes a constant and perpetual con-
flict : ' The flesh will be still lusting against the spirit, and the spirit
against the flesh.' Though sin and grace were not born together, and
though sin and grace shall never die together, yet whilst a believer lives
in this vi^orld, they must live together ; and whilst sin and grace do
cohabit together, they will still be opposing and conflicting one with an-
other. Gal. V. 17, Rom, vii. 22, 23. That man that truly hates sin will ever-
lastingly conflict with sin. He will die fighting against his sins, as one
of the dukes of Venice died fighting against his enemies with his weapons
in his hand. Well, Christians, remember this, though to be kept from
sin brings most peace and comfort to us, yet for us to oppose sin, and
for God to pardon sin, that brings most glory to God, 2 Cor. xii. 7-9.
(5.) Fifthly. True hatred includes a deadly intention and destruc-
tion, for nothing satisfies hatred but death and ruin. Saul hated David,
and sought his life ; he hunted him up and down as a partridge in the
mountains ; he left no stone unturned, nor no means unattempted,
whereby he might revenge himself upon David, 1 Sam. xxvi. 19, 2U ;
1 Sam. xxiii. 22. Haman hated Mordecai, and nothing would satisfy
him but to bring him to a shameful death, to see him hanged on a
gallows fifty cubits high, Esth. v. 14, which was designed, saith Lyra, to
put Mordecai to the greater shame, for he hanging high, every one might
see him and point to him. Now when there was but one night betwixt
Mordecai and a shameful death, divine providence opportunely struck
in and saved him from Haman's malice, and caused the mischief which
he had plotted against Mordecai suddenly to fall upon his own pate ; for
he who was highly feasted with the king one day, was made a feast for
crows the next day. Absalom hated Amnon and killed him, 2 Sam.
xiii. 22-33. Julian the apostate hated the Christians with a deadly
hatred. He put many thousands of them to death, and threatened and
vowed that at his return from fighting against the Persians, he would
put all the Christians in his empire to the sword ; but God prevented
him by cutting him off in that expedition. A Christian that hates sin
can't be satisfied but in the death and destruction of it. In all his
duties the language of his soul is, Lord, let my sins be destroyed ; who-
ever escapes, let not my sins escape the hand of thy revenging justice.
And in all ordinances the language of his soul is, Lord ! when shall
my sins be subdued and mortified ? when shall my cursed corruptions
be brought to an under ? yea, when shall they all be drowned in the
Red Sea of my Saviour's blood ? &c.
^ Lawyers often fall out at the bar, but are very well agreed when they meet at the
tavern.
VOL. nL F f
450 A CABINET OF JEWELS. [ChAP. IY.
(6.) Sixthly, True hatred includes an impartial aversation ; true
hatred is of the whole kind. But of this before.
To wind up all, ask thy heart what is it that thou abhorrest as the
superlative evil ? "What is that which thou wouldest have separated as
far from thee as heaven is from hell ? What is that thy heart will
never renew league or friendship with any more ? What is that against
which thy soul doth rise, and with which, as Israel with Amalek, thou
wilt have war for ever ? Exodus xvii. 1 6. What is that which thou wilt
be avenged of, and daily dost endeavour the mortifying and crucifying
of? What is that which thou settest thy heart against in the compre-
hensive latitude thereof, whether great or little, open or secret ? If it
be sin, if it be thy sins, if it be all thy sins, then assuredly here is a
true hatred of sin, and assuredly here is a most distinguishing character
of a child of God, of a sound conversion, and of a saving change. It
was not wont to be thus with thee, nor is this findable in any hypocrite,
or in any unconverted person upon the face of the earth. Sin was
once to thee as Delilah to Samson, Judges xiv. 3, 7 ; but now it is to
thee as Tamar to Amnon, 2 Sam. xiii. 15. Once it was a sweet morsel
which thou heldest fast and wouldest not let it go. Job xx. 12, 13 ; but
now it is the menstruous cloth, Isa. xxx. 22, which thou castest away,
saying, 'Get thee hence.'' Now with Ephraim thou criest out, 'What have
I to do any more with idols V Hosea xiv. 8. Oh, if it be indeed thus
with thee, then thou hast cause for ever to be much in blessing and in
admiring of the Lord for his distinguishing grace and favour towards
thee. sirs ! the world is full of baits, snares, and temptations ; but
whilst the hatred of sin burns in your breasts, you may cast up your
caps, and throw the gauntlet to the world, the flesh, and the devil.
Well, remember this for ever, there are three things an hypocrite can
never do : (1.) He can never mourn for sin as sin. (2.) He can never
mourn for the sins of others as well as his own. Moses, Lot, David,
Jeremiah, Paul, and those in that Ezek. ix. 4, 6, mourned for others'
sins as well as their own ; but Pharaoh, Ahab, Judas, Demas, Simon
Magus never did. (3.) He can never hate sin as sin. But,
[8.] Eighthly, No hypocrite is habitually loiv or little in his own
eyes. No hypocrite has ordinarily mean thoughts of himself, or a poor
esteem of himself. No hypocrite loves to lessen himself to greaten
Christ, to debase himself to exalt Christ, 1 Cor. viii. 1, 2, John vii. 49
and ix. 34. No hypocrite loves to be outshined; all hypocrites love to
write an /, not a Christ, upon what they do. The pharisee stood
and prayed thus with himself: 'God, /thank thee that /am not as
other men are, extortioners, unjust, adulterers, or even as this publican;
1 fast twice in the week, / give tithes of all that I possess,' Luke xviii.
11, 12.^ All hypocrites stand not only upon their comparisons, but
also upon their disparisons : ' I am not as this publican.' All hypocrites
stand much upon their negative righteousness and their comparative
goodness. There is no hypocrite in the world but sets down his penny
for a pound, and always prizes himself above the market : 2 Kings x,
15, 16, 'And when he was departed thence, he lighted on Jehonadab
the son of Bechab, coming to meet him ; and he saluted him, and said
' Monday and Thursday were the pharisees' fasting days ; because Moses went up to
the mount on a Thursday and came down on a Monday, saith Drusius.
Chap. IV.] a cabinet of jewels. 451
to him, Is thine heart right, as my heart is with thy heart ? And Jeho-
nadab answered, It is. If it be, give me thine hand. And he gave him
his hand, and he took him up to him into his chariot ; and he said, Come
with me, and see my zeal for the Lord.' Come, make a greater blaze
than fixed stars : * Come, see my zeal for the Lord.' Jehu his words
were for the Lord, but his project was for the kingdom. The actor in
the comedy said with his mouth, codum, O heaven, but with his finger
he pointed to the earth. Lapidaries tell us of a stone called the chely-
donian stone,^ that it will retain its virtue no longer than it is enclosed
in gold ; a fit emblem of an hypocrite, of a Jehu. Jehu made a great
blaze, but he was but a comet. An hypocrite always loves the praise of
men more than the praise of- God, John xii. 43. He loves more to be
honoured by men than to be honoured by God : ' How can ye believe
which receive honour one of another, and seek not the honour which
Cometh from God only ?' John v. 44. Nothing below that power which
raised Christ from the grave can make an hypocrite purely nothing in
his own eyes. An hypocrite is always a great thing in his own eyes ;
and when he is nothing, a great nothing in others' eyes ; he cannot
bear it. An hypocrite cannot endure to be outshined in gifts, in graces,
in experiences, in duties, in communion with God, in spiritual enjoy-
ments. An hypocrite's heart is full of pride when his deportment is
most humble. He always thinks best of himself, and worst of others ;
he looks upon his own vices as graces, and he looks upon other men's
graces as vices, or at least as no true current coin.^ A proud spirit will
cast disgrace upon that excellency that himself wants ; as Licinius, who
was joined with Galerius in the empire, he was so ignorant that he was
not able to write his own name ; he was a bitter enemy to learning, and
as Eusebius reports of him, he called the liberal arts a public poison and
pestilence.^ The emptiest barrels make the loudest sound, the worst
metal the greatest noise, and the lightest ears of corn hold their heads
highest. An hypocrite may well lay his hand upon his heart, and say,
Is it not so with me, is it not just so with me ?
But now sincere Christians, they are men of another spirit, of another
temper, of another metal, of another mind ; their hearts lie low when
their gifts, and graces, and spiritual enjoyments are high. Abraham is
but dust and ashes in his own eyes. Gen. xviii. 27. The higher any man
is in his communion with God, the more low that man will be in his own
eyes. Dust and ashes are poor, base, vile, worthless things, and such
a thing as these was Abraham in his own eyes. So Jacob was a plain
man, an upright man, and lo ! what a low esteem had he of himself :
• I am not worthy of the least of all the mercies which thou hast shewed
unto thy servant,' Gen. xxxii. 10. In the Hebrew it is, ' I am little before
thy mercies ;' for the Hebrews have no comparative, and therefore they
are wont to express this by a positive and a preposition.* When Jacob
had to do with Laban, he pleads his merits ; but when he has to do with
God, he pleads nothing but grace, setting a very low esteem upon him-
* As before, see Index sub voce. — G.
2 Accius [or Attius] the poet, though he were a dwarf, yet would be pictured tall of
stature. [Cicero, Brutus, 28, et alibi.— G.'] The application to the hypocrite is easy.
3 Eusebius, Eccl. Hist. lib. iv. cap. xiii., as before.— G.
* Gen. xxxi. from ver. 38 to 41 : the least mercy, saith Jacob, is more worth than I,
and more weighty than I.
452 A CABINET OF JEWELS. [ChAP. IV.
self. He looks upon himself as less than the least of mercies, and as
worse than the worst of creatures. The least of my mercies are greater
than I deserve, and the greatest of my troubles are less than I deserve,
saith Jacob. The language of a plain-hearted Jacob is this : O Lord, I
might with Job have been stripped of all my comforts and enjoyments
at a clap, and set upon a dunghill ; I might with Lazarus have been
begging my bread from door to door ; or I might have been getting my
bread with the peril of my life, because of the sword of the wilderness,
Lam. V. 9 ; or I might have been with Dives in hell a-crying out for a
drop of water to cool my tongue, Luke xvi. 24. A sincere Christian
cannot tell how to speak good enough of God, nor ill enough of himself
Agur was one of the wisest and holiest men on earth, and see how
greatly he debases himself : * Surely I am more brutish than any man,
and have not the understanding of a man,' Pro v. xxx. 1, 2. Agur had
seen Ithiel, God with me, and JJcal, God almighty, and this made him
so vile and base in his own eyes ; this made him vilify, yea, nullify him-
self to the utmost. You know no man ever received a fairer or a more
valuable certificate under the hand of God or the broad seal of heaven,
for his being a soul famous in uprightness and holiness, than Job, as you
may see. Job i. 8, ' And the Lord said unto Satan, Hast thou considered
my servant Job, that there is none like him in the earth, a perfect and
an upright man, one that feareth God and escheweth evil.'^ Job was
high in worth and humble in heart : Job xlii. 5, 6, ' I have heard of thee
by the hearing of the ear, but now mine eye seeth thee, I abhor
myself in dust and ashes.' This expression is the deepest act of abhor-
rency. Abhorrency strictly taken is hatred wound up to the height :
' I abhor myself The Hebrew word that is rendered abhor signifies to
reject, to disdain, to contemn, to cast off. Ah ! says Job, I abhor myself,
I reject myself, I disdain myself, I cast off myself, I have a very vile
and base esteem of myself David was a man of great integrity, a man
after God's own heart, and yet Jie looks upon himself as a flea ; and
what is more contemptible than a flea ? 1 Kings xv. 5, 1 Sam. xxvi. 20.
And as he looks upon himself as a flea, so he looks upon himself as a
worm : ' I am a worm, and no man,' Ps. xxii. 6. The Hebrew word ny!?in,
tolagnath, that is here rendered a worm, signifies a very little worm
which breedeth in scarlet, a worm that is so little that a man can hardly
perceive it. A worm is the most despicable creature in the world,
trampled under foot by man and beasts. He who was in God's eye a
man after his own heart, is in his own eye but a despicable worm. A
sincere Christian is a little nothing in his own eyes.
So Paul, who had been caught up into the third heaven, and learned
his divinity among the angels, as one speaks [Chrysostom], and had
such glorious revelations as could not be uttered, yet he accounts him-
self less than the least of all saints : Eph. iii. 8, ' Unto me who am less
than the least of all saints.' The Greek is a comparative made of a
superlative : less than the least of all saints is a double diminutive, and
signifies lesser than the least, if lesser might be ; not that any thing can
be less than the least.^ Paul's rhetoric doth not cross Aristotle's philo-
^ Job was a nonsuch in regard of those perfections and degrees of grace, of integrity',
of sanctity, that he had attained to beyond any other saints in the world in his time and
day. 2 Vide Estium, Bezara, &c.
Chap. IV.] a cabinet of jewels. 45.3
sophy. The original word being a double diminutive, his meaning is
that he was as little as could be ; therefore he put himself down so little
as could not be less than the least. Here you have the greatest apostle
descending down to the lowest step of humility : great Paul is least of
saints, last of the apostles, and greatest of sinners, 1 Tim. i. 15.
So Peter, ' Depart from me, for I am a sinful man, O Lord,' Luke v.
8, or as the Greek runs, avrip a//,agrwXog, ' a man, a sinner,' a very mixture
and compound of dirt and sin ; a mere bundle of vice and vanity, of
folly and iniquity. So Luther, 'I have no other name than sinner,
sinner is my name, sinner is my surname ; this is the name by which I
shall be always known. I have sinned, I do sin, I shall sin in infinitum'
saith Luther, speaking vilely and basely of itself. Lord, I am hell and
thou art heaven, said blessed Hooper ; I am a most hypocritical wretch,
not worthy that the earth should bear me, said blessed Bradford. Thus
you see by these several instances that sincere Christians do as it were take
a holy pleasure and delight to debase, humble, and vilify themselves.
But this is a work hypocrites are mere strangers to. There is not an
hypocrite under heaven that loves to debase himself, or that makes it his
duty conscientiously to vilify and lessen himself that Christ may be set
up above all. Humility is a grace hardly attained unto. ' Many,' saith
one [Augustine], ' can more easily give all they have to the poor, than
themselves become poor in spirit' But,
[9.] Ninthly, No hypocrite will long hold out in the work and ways
of the Lord, in the want of outward encouragements, and in the face
of outward discouragements. An hypocrite is an apostate cased, and
an apostate is an hypocrite uncased : Job xxvii. 8, ' For what is the
hope of the hypocrite, though^he hath gained, when God shall take away
his soul ?' Ver. 10, ' Will he" delight himself in the Almighty ? Will
he always call upon God ?' Or, as the Hebrew runs, * Will he in every
time call upon God V It may be he may formally call on God in
time of prosperity ; but can he seriously do it in time of adversity ?
Sometimes when the rod is upon them, then they will pour out a prayer
to God : ' In their affliction they will seek me early,' Isa. xxvi. 16,
Hosea v. 15. * When he slew them, then they sought him, and they
returned and inquired after God,' Ps. Ixxviii. 34«. But this was not the
standing frame of their hearts : Ver. 36, ' Nevertheless, they did flatter
him with their mouth, and they lied unto him with their tongues.'
Ver. 37, ' For their heart was not right with him, neither were they sted-
fast in his covenant.' When Pharaoh was upon the rack, he could roar
a confession, and earnestly cry out for a prayer, Exod. x. 16, 17, 19, 20 ;
but when the judgment was removed, Pharaoh was as proud, and hard, and
blind as ever. When Adonijah was in danger of death, then he could
hang on the horns of the altar, 1 Kings i. 50, 51. When Ahab was threat-
ened with utter desolation, then he could fast and lie in sackcloth ;
and so did the Ninevites. But all this was but like Ephraim and
Judah's goodness, that as a morning cloud and as the early dew passeth
away. Will the hypocrite always, or in every time, call upon God ?
Will the hypocrite call upon God as often as providence calls him to call
upon God ? Will he call upon God as often as judgments call him to call
upon God ? Will he call upon God as often as conscience calls him to
call upon God ? Will he call upon God as often as it his duty to call
454 A CABINET OF JEWELS. [ChAP. IV.
upon God ? Will he call upon God as often as others call upon him to
call upon God ? Oh no ! The hypocrite will not always call upon
God ; he will not persevere in prayer ; he will not hold on nor hold out
in prayer ; he is short-spirited ; he cannot always pray and not faint,
or shrink back as sluggards do in work, or cowards in war, as the ori-
ginal word in Luke imports, Luke xviii. 1, sxxujisTv, An hypocrite, for
want of an inward principle, can neither delight in God, nor always
call upon God. If God comes not at his call, if he opens not as soon
as he knocks, he is out of patience, and ready to say with that proud
profane prince, ' Behold, this evil is of the Lord, and what should I
wait for him any longer ?' 2 Kings vi. 33. If an hypocrite obtains
the mercy he desires, then he will throw off prayer, as he said, ' Take
away the net, the fish is caught ;' if he obtains not the mercy, then he
will grow weary of his duty. ' Thou hast been weary of me,' O Israel,
Mai. i. 13, Isa. xliii. 22. Prayer is too hard and too high a work for an
unsound heart to hold on in. Prayer is heart-work, and that proves
heavy work to him. The soul of prayer lies in the pouring out of the
soul before God, and this is a work that an hypocrite has no skill in,
1 Sam. i. 15. It was a profane and blasphemous speech of that atheis-
tical wretch, that told God he was no common beggar, he never troubled
him before with prayer, and if he would but hear him that time, he
would never trouble him again.^ Even such a spirit and such prin-
ciples lie lurking in every hypocrite's breast. Doubtless he hit it who
said, ' How canst thou expect that God should hear thee, when thou wilt
not hear thyself ? or that God should give thee a return in prayer, when
thou art not mindful what thou askest in prayer ?'^ But now a sincere
Christian he will go on in prayer, speed or not speed. If he prevails,
he will love prayer the better all his days ; if he do not for the present
prevail, he will be so much the more importunate with God in prayer.^
It is as natural for a bird to live without air, and for a fish to live
without water, and for a man to live without food, as it is for a sincere
heart to live without prayer. ' Oh,' saith Chrysostom, ' it is more bitter
than death to be spoiled of prayer.' And hereupon, as he observes,
Daniel chose rather to run the hazard of his life, than to lose or give
over his private prayers, Dan. vi. Prayer is the key of heaven, and a
sincere Christian loves much to be a-handling of that key, though
he should die for it.* As that emperor said, Oportet miiMratorem
stanteTYh Tnori, It behoves an emperor to die standing ; so may I say,
Oportet Christianum mori precantem, it behoves a Christian to
die praying. An hypocrite will never hold out to the end. Let but
outward encouragements fail him, and his heart will quickly fail
him in a way of duty. Hypocrites are like blazing stars, which, so long
as they are fed with vapours, shine as if they were fixed stars ; but let
the vapours dry up, and presently they vanish and disappear. Let but
the eye, the ear, the applause of men, fail the hypocrite, and he will be
ready to throw up all. If an hypocrite cannot make some gain of his
godliness, some profit of his profession, some advantage of his religion,
he will be ready with Demas to turn his back upon all religious duties
* Hil. Mic, p. 376. [As before. — G.] ^ Cyprian, de Oratione Dominica.
3 Gfcn. xxxii. 24-29 ; Hosea xii. 3, 4 ; Mat. xv. 22-28.
* Prayer i^ porta cccii, clavis paradisic the gate of heaven, a key to let us into paradise.
Chap. IV.] A cabinet of jewels. 455
and services, 2 Peter ii. 20-22, 2 Tim. iv. 10. Look, as a lame horse,
when he is heated, will go well enough, but when he cools, will halt down-
right ; even so an hypocrite, though for a time he may go on fairly in
his way, yet in the end he will halt downright, and bid farewell, if not
defiance, to all religious duties and services. Profit and applause are
usually the baits that hypocrites bite at, and if they miss these baits,
then farewell profession, farewell religion, farewell all: John vi. 66.
* From that time many of his disciples went back, and walked no more
with him.' Many hypocrites who had given up their names to Christ,
and who for a time had been followers of Christ, at last deserted him
and turned their backs for ever upon him : Mat. xiii. 5, ' Some fell upon
stony places, where they had not much earth' (not much care to receive,
not much understanding to apprehend, not much faith to believe, not
much will to obey, or not much love to retain it), ' and forthwith they
sprung up, because they had no deepness of earth.' Ver. 6, 'And when
the sun was up they were scorched, and because they had no root they
withered away.' This second ground goes beyond the former : for (1.)
it receives the seed ; (2.) incontinently ; (3.) with joy ; (4.) it brings
up the seed sown. It sprung up to sundry degrees : [1.] to external
obedience and reformation in many things ; [2.] to an outward pro-
fession ; [3. J to a kind of faith ; but when the sun of persecution beat
hot upon them they withered and fell away ; not all at once, but by
little and little, as a leaf loseth his greenness and flourish, and withers
by degrees. In the Palatinate, when the sun of persecution began to
scorch them, scarce one professor of twenty stood out, but fell to popery
as fast as leaves in autumn. The crystal looks like pearl till it comes
to the hammering ; so an hypocrite looks like a Christian, and in many
things acts like a Christian, till he comes to be hammered by sufferings,
by persecutions, and then he discovers himself in his colours ; and with
Hymeneus and Alexander, he makes shipwreck of faith and a good con-
science, 1 Tim. i. 19, 20, Hosea v. 2. In suffering times, hypocrites
labour mightily to put out that light which shines in their bosoms, and
when they have quenched that light, then farewell faith, farewell pro-
fession, farewell a good conscience, farewell all. The wolf, though he often
dissembles and closely hides his nature, yet he cannot always do so ; for
at one time or other he will shew himself to be a wolf ; so though an
an hypocrite may carry it closely for a time, yet he will one time or
other discover himself to be an hypocrite. It is reported of the waters
of Nilus, that having run many hundred of miles a pure and clear water,
when it comes near the Mediterranean Sea, it begins to grow brackish
and salt, and at last it falls into the sea and loseth its name. Sooner
or later this will be the case of all hypocrites ; they won't retain their
spiritual fairness, clearness, and sweetness long, but by degrees will
grow brackish and salt, and lose their names, and all that seeming good-
ness and sweetness that once seemed to be in them.
But now a sincere Christian, he will hold on and hold out in the ways
of the Lord, in the want of all outward encouragements, and in the face
of all multiplied discouragements. When the eye of men, the favour
of men, the bounty of men, and all other encouragement from men fails,
yet then a sincere Christian will hold up, and hold on in his work and
way. ' The righteous shall hold on his way, and he that hath clean
456 A CABINET OF JEWELS. [ChAP. IV-
hands shall be stronger and stronger/ Job xvii. 9. The righteous man
shall go on in a way of righteous [ness] to the end ; no multiplied cala-
mities or miseries shall ever work him to decline the way of righteousness.
From this way a sincere Christian will never be withdrawn, either by
any hopes or advantages on the one hand, or by any fears or dangers
on the other. Sincere Christians have not taken up religion on such
slight grounds, as to be either flattered or frighted out of it. Sincere
Christians reckon upon afllictions, temptations, crosses, losses, reproaches
on the one hand, and they reckon upon a crown of life, a crown of right-
eousness, a crown of glory on the other hand, and hereupon they set up
their staff, fully resolving never to depart from the good old way wherein
they have found rest to their souls, John xvi. 33 ; Acts xiv. 22 ; 2 Tim.
iv. 8. Sincere Christians take Christ and his ways for better for worse,
for richer for poorer, in prosperity and adversity ; they resolve to stand
or fall, to suffer and reign, to live and die with him, Jer. vi. 16. When
all outward encouragements from God shall fail, yet a sincere Christian
will keep close to his God, and close to his duty. ' Although the fig-
tree shall not blossom, neither shall fruit be in the vines, the labour of
the olive shall fail, and the fields shall yield no meat, the flock shall be
cut off from the fold, and there shall be no herds in the stalls ; yet I
will rejoice in the Lord, I will joy in the God of my salvation.' Hab. iii.
17, 18. When all necessar}^ and delightful mercies fail, yet he will not
fail in his duty. Though God withhold his blessings, yet he will not with-
hold his service ; in the want of a livelihood, he will be lively in his duty ;
when he hath nothing to subsist by, yet then he will live upon his God, and
joy in his God, and keep close to his God. Though war and want come,
yet he will not be wanting in his duty. Mark, there are three things
in a sincere Christian that will strongly incline him to keep close to the
Lord, and close to his ways in the want of all outward encouragements,
and in the face of all outward discouragements. And the first is a for-
cible principle, divine love ; the second is a mighty aid, the Spirit of
God; and the third is a high aim, the glory of God, 2 Cor. v. 14; Philip,
iv. 12, 13 ; Rom. xiv. 7, 8. Look, as Ruth kept close to her mother in
the want of all outward encouragements, and in the face of all outward
discouragements,— 'And Ruth said. Whither thou goest 1 will go ; and
where thou lodgest I will lodge, and nothing but death shall part thee
and me,' Ruth i. 16, 17, —so saith a sincere Christian, I will take my
lot with Christ wherever it falls ; I will keep close to the Lord, and
close to my duty, in the want of all outward encouragements, and in the
face of all outward discouragements. Though outward encouragements
be sometimes as a side wind, or as oil, or as chariot wheels, means to
move a Christian to go on more sweetly, easily, and comfortably in the
ways of God, yet when this wind shall fail, and these chariot wheels
shall be knocked off, a sincere Christian will keep close to the Lord and
his ways. * All this is come upon us ; yet have we not forgotten thee,
neither have we dealt falsely in thy covenant. Our heart is not turned
back, neither have our steps declined from thy ways,' Ps. xliv. 17, 18.
But what do they mean by saying, ' All this is come upon us'? Why,
that you may see in the foregoing part of the psalm : ' Thou hast cast
us off, and put us to shame ; and goest not forth with our armies.
Thou makest us turn back from the enemy ; and they which hate us
Chap. IV.] a cabinet of jewels. 457
spoil for themselves. Thou hast given us like sheep appointed for meat ;
and hast scattered us among the heathen. Thou sellest thy people for
nought, and dost not increase thy wealth by their price. Thou makest
us a reproach to our neighbours, a scorn and derision to them that are
round about us. Thou makest us a by-word among the heathen, a
shaking of the head among the people/ vers. 9-14.^ Antiochus
Epiphanes looked upon the Jews' religion as superstition; his wrath and
rage was exceeding great, both against the Jews and against their
religion ; he practised all manner of cruelty upon the miserable Jews,
but yet there was a remnant among them who were faithful to the
Lord, and to his covenant, and to his laws, and to his ways, even to
the death. Though in the time of the Maccabees many revolted to
paganism, yet some maintained their constancy and integrity to the
last. That is a great word of the prophet Micah : ' For all people will
walk every one in the name of his god, and we will walk in the name
of the Lord our God for ever and ever,' Micah iv. 5. This absolute and
peremptory resolution to be really the Lord's, and for ever the Lord's,
is of the essence of true conversion. It is not the world's flatteries that
can bribe off a sincere Christian from the ways of God ; nor it is not
the world's frowns that can beat off a sincere Christian from the ways
of God ; but an hypocrite will never, an hypocrite can never hold it out
to the end. His ground tackle will never hold when the storm beats
strong upon him. An hypocrite is hot at hand, but soon tires and
gives in. But,
[10.] Tenthly, No hypocrite ever makes it his business, his work, to
bring his heart into religious duties and services. Mat. xv. 8, Mark
vii. 6. He never makes conscience of bringing his heart into his work.
An hypocrite is heartless in all he does : Ps. Ixxviii. 34, ' When he slew
them, then they sought him ; and they returned and inquired early
after God.' Ver. 36, ' Nevertheless they did flatter him with their
mouth, and they lied unto him with their tongues.' Ver. 37, 'For their
heart was not right with him, neither were they stedfast in his cove-
nant.' All lip-labour is but lost labour. When men's hearts are not in
their devotion, their devotion is mere dissimulation. These hypocrites
sought God, and inquired early after God, but it was still with old
hearts, which are no hearts in the account of God. They made lip
work of it, and head work of it, but their hearts not being in their work,
all was lost: their seeking lost, their inquiring lost, their God lost, their
souls lost, and eternity lost : Hosea vii. 14, * And they have not cried
unto me with their hearts, when they howled upon their beds.'^ When
men's hearts are not in their prayers, all their praying is but as an
hideous howling in the account of God.^ The cry of the heart is the
only cry that God likes, loves, and looks for. He accepts of no cry, he
delights in no cry, he rewards no cry, but the cry of the heart. Hypo-
crites are heartless in their cries, and therefore they cry and howl, and
howl and cry, and all to no purpose. They cry and murmur, and they
howl and repine ; they cry and blaspheme, and they howl and rebel ;
^ The Jews sold Christ for thirty pence, and the liomans sold thirty of them for a
penny, as Josephus relates.
2 The fox when caught in a gin, looks pitifully, but it is only to get out. They wor-
shipped the Lord as the Indians do the devil, that he may do them no hurt.
3 As dogs, brute beasts, and Indians do, when they are hunger-bit.
458 A CABINET OF JEWELS. [ChAP. IV.
and therefore they meet with nothing from heaven but frowns, and
blows, and disappointments : Isa. xxix. ] 3, ' Wherefore the Lord said,
Forasmuch as this people draw near me with their mouth, and with
their lips do honour me, but have removed their heart far from me.'
Ezek. xxxiii. 31, ' And they come unto thee as the people cometh, and
they sit before thee as my people, and they hear thy words, but they
will not do them : for with their mouth they shew much love, but their
heart goeth after their covetousness.' Though this people flocked to the
prophet in troops, as men and women do to places of pleasure ; and
though they carried it before the prophet as if they were saints, as if
they were the people of God, as if they were affected with what they
heard, as if they were resolved to live out what the prophet should
make out to them ; yet their hearts ran after their covetousness.
Though these hypocrites professed much love and kindness to the pro-
phet, and paid him home with smooth words, and seemed to be much
affected, delighted, ravished, and taken with his person, voice, and doc-
trine, yet they made no conscience of bringing their hearts into their
duties. An hypocrite may look at some outward, easy, ordinary duties
of religion, but he never makes conscience of bringing his heart into
any duties of religion. When did you ever see an hypocrite a-searching
of his heart, or sitting in judgment upon the corruptions of his soul, or
lamenting and mourning over the vileness and wickedness of his spirit 1
It is only the sincere Christian that is affected, afflicted, and wounded
with the corruptions of his heart. When one told blessed Bradford that
he did all out of hypocrisy, because he would have the people applaud
him, he answered. It is true, the seeds of hypocrisy and vain glory are
in thee and me too, and will be in us as long as we live in this world ;
but I thank God it is that I mourn under and strive against. How
seriously and deeply did good Hezekiah humble himself for the pride
of his heart ! ' Out of the eater came meat,' out of his pride he gat hu-
mility, 2 Chron. xxxii. 25.
O sirs ! a sincere Christian makes it his great business to get his
heart into all his religious duties and services, to get his heart into
every way and work of God, Cant. iii. 1-6. Jehoshaphat's heart was
lifted up in the ways of the Lord, 2 Chron. xvii. 6. So David, * I will
praise thee, O Lord, with all my heart,' Ps. xxxvi. 12. And so Ps.
cxix. 7, ' I will praise thee with uprightness of heart.' Ver. 10, ' With
my whole heart have I sought thee.' So Jehoshaphat he sought the
Lord with all his heart, 2 Chron. xxii. 9. Isa. xxvi. 8, ' The desire of
our soul is to thy name, and to the remembrance of thee.' Ver. 9,
* With my soul have I desired thee in the night ; yea, with my spirit
within me will I seek thee early.' Lam. iii. 41, ' Let us lift up our
heart with our hands unto God in the heavens.' Kom. i. 9, ' For God
is my witness, whom I serve with my spirit in the gospel of his Son.'
Paul's very spirit, his very soul, was in his service. Philip, iii. 3, ' For
we are the circumcision, which worship God in the spirit, and rejoice in
Christ Jesus, and have no confidence in the flesh.' Rom. vii. 22, ' I de-
light in the law of God after the inward man.' Ver. 25, ' With the
mind I myself serve the law of God.' A sincere Christian is always
best when his heart is in his work, and when he cannot get his heart
into his duties, oh ! how does he sigh, and groan, and complain, and
Chap. IV.] a cabinet of jewels. 459
mourn at the foot of God ! Lord, my tongue has been at work, and my
head has been at work, and my parts have been at work, and my eyes
and hands have been at work, but where has my heart been this day ?
Oh ! it is and must be for a sore and sad lamentation that I have had
so Httle of my heart in that service that I have tendered to thee ! ^ This
is the daily language of an upright heart. But now all the work of an
hypocrite is to get his golden parts into his duties, and his silver tongue
into his duties, and his nimble head into his duties ; but he never makes
conscience of getting his heart into his duties. If any beasts sacrificed
by heathens, who ever looked narrowly into the entrails, was found
without a heart, this was held ominous, and construed as very prodigious
to the person for whom it was offered, as it fell out in the case of Julian.
Hypocrites are always heartless in all the sacrifices they offer to God,
and this will one day prove ominous and prodigious to them. But,
[11.] Eleventhly, An hypocrite never performs religious duties
from spiritual principles, nor in a spiritual manner. An hypocrite
is never inclined, moved, and carried to God, to Christ, to holy duties,
by the power of a new and inward principle of grace working a suitable-
ness between his heart and the things of God. An hypocrite rests him-
self satisfied in the mere external acts of religion, though he never feels
anything of the power of religion in his own soul. An hypocrite looks
to his words in prayer, and to his voice in prayer, and to his gestures in
prayer, but he never looks to the frame of his heart in prayer. An
hypocrite's heart is never touched with the words his tongue utters ;
an hypocrite's soul is never divinely affected, delighted, or graciously
warmed with any duty he performs. An hypocrite's spiritual perform-
ances never flow from spiritual principles, nor from a heart universally
sanctified. Though his works may be new, yet his heart remains old ;
his new practices always spring from old principles ; and this will prove
the hypocrite's bane, as you may see in that Isa. i. 15, * When you
spread forth your hands to heaven, I will hide my eyes ; and when you
make many prayers, when you abound in duty,' adding prayer to prayer,
as the Hebrew runs, * I will not hear, your hands are full of blood.'
These were unsanctified ones ; their practices were new, but their hearts
were old still, Isa. i. 10-16. The same you may see in the scribes
and pharisees, who fasted, prayed, and gave alms, but their hearts were
not changed, renewed, sanctified, nor principled from above ; and this
proved their eternal bane. Mat. vi., xxiii, ; Luke xviii. Nicodemus was
a man of great note, name, and fame among the pharisees, and he
fasted, and prayed, and gave alms, and paid tithes, &c., and yet a mere
stranger to the new birth ; regeneration was a paradox to him. ' How
can a man be born when he is old ? can he enter the second time into
his mother's womb and be born ?'^ John iii. 4. This great doctor was
so great a dunce, that he understood no more of the doctrine of re-
generation, than a mere child does the darkest precepts of astronomy.
Look, as water can rise no higher than the spring from whence it came,
so the natural man can rise no higher than nature, 1 Cor. ii. 14. An
■ It is reported that when the tyrant Trajan commanded Ignatius to be ripped and un-
bowelled, they found Jesus Christ written upon his heart in characters of gold. Here
was a heart worth gold. That is the golden Christian indeed, whose heart is writ upon
all his duties and services.
^ No man can understand spiritual mysteries by carnal reason.
460 A CABINET OF JEWELS. [ChAP. IV.
hypocrite may know mucb, and pray, much, and hear much, and fast
much, and give much, and obey much, and all to no purpose, because
he never manages anything he does in a right manner ; he never
carries on his work from inward principles of faith, fervency, life, love,
delight, &c. Will the hypocrite delight himself in the Almighty ?
Arts. No ; he cannot delight himself in the Almighty.
(1.) To delight in God is one of the highest acts of grace ; and how
can an hypocrite put forth one of the highest acts of grace, who hath no
grace ? An hypocrite may know much of God, and talk much of God,
and make a great profession of God, and be verbally thankful to God ;
but he can never love God, nor trust in God, nor delight in God, nor
take up his rest in God, &c.*
(2.) An hypocrite knows not God; and how then can he delight
in that God whom he does not know ? An hypocrite has no inward,
saving, transforming, experimental, affectionate, practical knowledge
of God ; and therefore he can never take any pleasure or delight in
God.
(3.) There is no suitableness between an hypocrite and God ; and
how then can an hypocrite delight himself in God ? There is the great-
est contrariety imaginable betwixt God and an hypocrite. God is light,
and the hypocrite is darkness ; God is holiness, and he filthiness ; God
is righteousness, and he unrighteousness ; God is fulness, and he empti-
ness, 2 Cor. vi. 15, 16. Now what complacency can there be where
there is such an utter contrariety ?
(4.) Every hypocrite's heart is full of enmity against God ; and
how then can he delight himself in God ? ' The carnal mind is enmity
against God, for it is not subject to the law of God, neither indeed can
be,' E,om. viii. 7. The best part of an hypocrite is not only averse, but
utterly adverse to God and all goodness.^ The eagle, saith the philoso-
pher, hath a continual enmity with the dragon and the serpent. And
so an hypocrite's heart is still full of enmity against the Lord ; and
therefore he can never delight himself in the Lord.
(5.) The stream, cream, and strength of an hypocrite's delight runs
out to himself, and to this lust or that, or this relation or that, to this
creature-comfort or that, to this woridly enjoyment or that, or else to
arts, parts, gifts, privileges, &c., and therefore how can he delight him-
self in the Almighty ? An hypocrite always terminates his delight in
something on this side God, Christ, and heaven. Look, as the apricock
tree,^ though it leans against the wall, yet it is fast rooted in the earth ;
so though an hypocrite may lean towards God, and towards Christ, and
towards heaven, yet his delight is still rooted fast in one creature-com-
fort or another, &c. God nor Christ is never the adequate object of an
hypocrite's delight. An hypocrite is never principled to delight himself
in a holy God, neither can he cordially, divinely, habitually delight him-
self in holy duties. An hypocrite may reform many evil things, and he
may do many good duties, and yet all this while it is only his practices,
but not his heart or principles, that are changed and altered. Mark,
though an hypocrite hath nothing in him which is essential to a Christian
' Job xxvii. 10, Job speaks of the hypocrite, as is evident, ver. 8.
^ To delight in God, is Chris f.ianorum propria virtus, saith Jerome.
3 Early form of * apricot.' — G.
Chap. IV.] a cabinet of jewels. 461
as a Christian, yet he may be the complete resemblance of a Christian
in all those things which are not essential to him. An hypocrite, in all
the externals of religion, may be the complete picture of a sincere
Christian ; but then if you look to his principles, and the manner of his
managing of holy duties, there you will find him lame and defective,
and as much unlike a sincere Christian, as ever Michal's image was un-
like to David, 1 Sam. xix. 13-16 ; and this will prove the great crack,
the great break-neck of hypocrites at last.
sirs ! it is considerable, that outward motives and natural principles
have carried many heathens to do many great and glorious things in
the world. Did not Sisera do as great things as Gideon ? The dif-
ference did only lie here, that the great things which Gideon did, he did
from more spiritual principles and raised considerations, than any Sisera
was acted by. And did not Diogenes trample under his feet the great
and glorious things of this world, as well as Moses ? Heb. xi. 24. The
difference did only lie in this, that Moses trampled under his feet the gay
and gallant things of this world, from inward gracious principles, viz.,
faith, love, &c., and from high and glorious considerations, viz., heaven,
the glory of God, &c., whereas Diogenes did only trample upon them
from poor, low principles, and from mere outward, carnal, external
considerations. The favour of men, the eye of men, the commenda-
tions of men, the applause of men, and a great name among men, were
golden apples, great things among the philosophers. The application is
easy.
Mark, A sincere Christian, he looks to the manner as well as to the
matter of his duties ; he acts and performs duties, not only from strength
of parts and acquired qualifications, but from strength of grace and
infused habits ; he acts from God and for God ; he acts from a new heart ;
he acts from the law written in his heart ; he acts from the love of God
shed abroad in his heart ; he acts from the divine nature communicated
to him ; he acts from the Spirit's indwelling in his heart ; he acts from
the fear of God established in his heart. ^ These be the springs and princi-
ples of a sincere Christian's spiritual life and actions ; and where they act
and bear rule, it is no wonder if [there be] such motions and performances
as the world may admire but not imitate. Saul's life, after his conver-
sion, was a kind of constant miracle. So much he did, and so nmch he
suffered, and so much he denied himself, that if he lived in these days
his life would be a miracle ; but yet if w^e consider the principles that
he was acted by, the great wonder will be, not that he did so much, but
that he did no more : * For,' saith he, * Christ liveth in me, and the life
which I now live in the flesh, I live by the faith of the Son of God, who
loved me and gave himself for me,' Gal. ii. 20. It was a great saying of
blessed Bradford,^ that he could not leave a duty till he had found com-
munion with Christ in the duty, till he had brought his heart into
a duty-frame. He could not leave confession till he had found his
heart touched, broken, and humbled for sin, nor petition till he had
found his heart taken with the beauties of the things desired, and carried
out after them ; nor could he leave thanksgiving till he had found his
spirit enlarged and his soul quickened in the return of praises. And it
1 Rom. xi. 24 ; Ezek. xxxvi. 26 ; Jer. xxxi. 33 ; Rom. iii. 5 ; 2 Cor. v. 19 ; 2 Pet. i. 4 ;
Eph. iii. 17 ; 2 Cor. xiii. 6. » Foxe, Acts aud Monum. [5u6 nomine. — G.]
462 A CABINET OF JEWELS. [ChAP. IV.
was a great saying of another, * that he could never be quiet till he
found God in every duty, and enjoyed communion with God in every
prayer.' ' O Lord,' said he, ' I never come to thee but by thee, I never go
from thee without thee/^ A sincere Christian that is taken with Christ
above all, cannot be satisfied nor contented with duties or ordinances,
without he enjoys Christ in them, who is the life, soul, and substance of
them. But now hypocrites they do duties, but all they do is from com-
mon principles, from natural principles, and from an unsanctified heart ;
and that mars all. Remigius, a judge of Lorraine, tells this story, that
the devil in those parts did use to give money to witches, which did
appear to be good coin ; it seemed to be current at first, but being laid
up a while, it then appeared to be nothing but leaves.^ Hypocrites
they make a great profession, and are much in the outward actions of
religion ; they make a very fair show, they hear, they read, they pray,
they fast, they sing psalms, and they give alms ; but these duties being
not managed from a principle of divine love, nor from a principle of
spiritual life, nor from a sanctified frame of heart, turn all into leaves ;
they are all lost, and the authors of them cast and undone for ever
and ever. But,
[12.] Twelfthly, No hypocrite in the ivorld loves the word, or de-
lights in the word, or prizes the luord, as it is a holy word, a spiritual
word, a beautiful word, a pure word, a clean word : Ps. cxix. 140,
* Thy word is very pure, therefore thy servant loveth it.' There are no
hearts but men after God's own heart, that can love the word, and de-
light in the word, and embrace the word for its holiness, purity, and
spirituality.^ Witness Paul: Rom. vii. 12, ' Wherefore the law is holy,
and the commandment holy, and just, and good." Well, and what then?
Why, saith he, ver. 22, ' I delight in the law of God after the inward
man.'' But is this all ? No ; saith he, ver. 25, ' With the mind I my-
self serve the law of God.' Holy Paul delights in the law as holy, and
serves the law as holy, just, and good. A sincere heart is the only heart
that is taken with the word for its spirituality, purity, and heavenly
beauty. None can joy in the word as it is a holy word, nor none can
taste any sweetness in the word as it is a pure word, but sincere Christians :
Ps. xix. 8-10, ' The statutes of the Lord are right, rejoicing the heart.
The commandment of the Lord is pure, enlightening the eyes. The
fear of the Lord is clean' (that is, the doctrine of the word that teacheth
the true fear of God), ' enduring for ever. The judgments of the Lord
are true and righteous altogether : more to be desired are they than
gold, yea, than much fine gold ; sweeter also than honey and the honey-
comb ;' or, as the Hebrew hath it, ' sweeter than the droppings of honey-
combs.'* The word of God, as it is a pure word, a spiritual word, a
clean word, a holy word ; so it rejoices a sincere heart, and so it is sweeter
than the very droppings of honeycombs. The word, as it is a pure
word, a holy word, is more sweet to a sincere Christian than those drops
which drop immediately and naturally without any force or art, which
* Nunquam abs te absque te recede. — Bernard, Medltat.
2 Preston's Four Treatises. [1635, 4to.— G.]
3 Luther said he would not live in paradise if he might without the word, but with the
word he could live in hell itself.
* These several titles, law, statutes, testimony, commandments, judgments, are used
promiscuously for the whole word of God, commonly distinguished into law and gospel.
Chap. IV.] a cabinet of jewels. 463
is counted the purest and sweetest honey. There is no profit, nor
pleasure, nor joy to that which the purity of the word yields to a sin-
cere heart : Ps. cxix. 48, ' My hands will I lift up to thy commandments
which I have loved.' Sometimes the lifting up of hands betokens ad-
miration. When men are astonished and ravished, they lift up their
hands. ' I will lift up my hands to thy commandments ;' that is, I will
admire the goodness, spiritualness, holiness, righteousness, purity, and
excellency of thy commandments. Luther would not take all the world
for one leaf of the Bible, he took such sweet pleasure and excellent delight
in it. Kabbi Chiia, in the Jerusalem Talmud, says, * That in his
account all the world is not of equal value with one word out of the law.'
The martyrs would have given a load of hay for a few chapters of the
Bible in English. Some of them gave five merks for a Bible ; they
were so delighted and taken with the word, as it was a holy word, a
pure word, a spiritual word. Dolphins, they say, love music ; and so
do sincere Christians love the music of the word. It is upon record, that
Mary spent the third part of her time in reading the word, she was so
affected and delighted with the holiness and purity of it. King Edward
the Sixth being about to lay hold on something that was above the reach
of his short arm, one that stood by espying a bossed Bible lying on the
table, offered to lay that under his feet to heighten him ; but the good
young king disliked the notion, and instead of treading it under his
feet, he laid it to his heart, to express the joy and delight that he took
in the holy word/
But now never did any hypocrite, since there was one in the world,
ever love God as a holy God, or love his people as a holy people, or
love his ways as holy ways, or love his word as a holy word. There is
no hypocrite in the world that can truly say with David, ' Thy word is
very pure ; therefore thy servant loveth it.' Saul could never say so,
nor Ahab could never say so, nor Herod could never say so, nor Judas
could never say so, nor Demas could never say so, nor Simon Magus
could never say so, nor the scribes and pharisees could never say so,
nor the stony ground could never say so, nor Isaiah's hypocrites could
never say so, Isa. Iviii. It is true, some of these did rejoice in the word,
and delight in the word, but not as it was a holy word, a pure word ;
for then they would have rejoiced and delighted themselves in the whole
word of God, every part of God's word being pure and holy. Hypo-
crites are sometimes affected and delighted with the word, as it is
dressed up with fine high notions, which are but mysterious nothings ;
they are taken with the word, as it is clothed with arts, parts, and
elegancy of phrase ; they are pleased with the word, as it is apparelled
with a spruce wit, or with silken expressions, or with some delicate
elocution : Ezek. xxxiii. 32, * So thou art to them as a very lovely song
of one that hath a pleasant voice, and can play well on an mstrument ;'
or as the Hebrew may be read, * Thou art as one that breaks jests.'
These hypocrites looked upon the solemnity and majesty of the word
but as a dry jest. The prophet being eloquent, and having a pleasing
delivery, they were much taken with it, and it was as sweet and dehght-
ful to them as a fit of music ; but they were not at all taken or de-
lighted with the spirituahty, purity, and holiness of the word, as is
1 Sir John Hayward in vita. [1630 and 1636, 4to. 12mo.— G.]
464 A CABINET OF JEWELS. [ChAP. IV.
evident in ver. 31, ' And they come unto thee as the people cometh, and
they sit before thee as my people, and they hear thy words, but they
will not do them : for with their mouth they shew much love, but their
heart goeth after their covetousness.' It was a very smart reproof of
Chrysostom to his hearers : * This is that,' saith he, * which is like to
undo your souls ; you hear your ministers as so many minstrels, to
please the ear, not to pierce the conscience/ Augustine confesseth,
that the delight which he took before his conversion in St Ambrose's
sermons was more for the eloquence of the words than the substance of
the matter/ Hypocrites are taken more with the wit, eloquence of
speech, action, quickness of fancy, smoothness of style, neatness of ex-
pression, and rareness of notion, than they are with the spirituality,
purity, and holiness of the word, which they either hear or read.
These hypocrites are like those children who are more taken with the
fine flowers that are strewed about the dish, than they are with the
meat that is in the dish ; and that are more taken with the red weeds
and blue-bottles that grow in the field, than they are with the good
corn that grows there. But now look, as the prudent farmer is taken
more with a few handfuls of sound corn than he is with all the gay
weeds that be in the field, so a sincere Christian is more taken with a
few sound truths in a sermon than he is taken with all the strong lines,
and high strains, and flourishes of wit ; or than he is taken with some
new-coined phrases, or some quaint expressions, or some seraphical
notions, with which a sermon may be decked or dressed up. Some are
taken with the word as the profession of it brings in customers into
their shops, and keeps up their credits in the world ; others are taken
with the word as it seems to tickle their ears and please their fancies ;
some are affected with sermons because of the elegancy of the style,
delicacy of the words, smoothness of the language, and gracefulness of
the delivery. And these deal by sermons as many do by their nose-
gays, that are made up of many picked sweet flowers, who, after they
have smelt to them awhile, cast them into a corner, and never mind
them more ; so these, after they have commended a sermon, after they
have highly applauded a sermon, they cast away the sermon, they smell
to the sermon, if I may so speak, and say. It is sweet, it is sweet ; and
presently they throw it by, as a nosegay that is withered, and of no
further use. But now a sincere heart savours the word, and relishes
the word, and is affected and taken with the word, as it is a holy v/ord,
a spiritual word, a pure word, which the most refined hypocrite under
heaven never was affected or taken with, nor can be, whilst hypocrisy
keeps the throne in his soul. But,
[13.] Thirteenthly, and lastly. An hypocrite cannot endure to he
tried, and searched, and laid open. An hypocrite hates the light,
and had rather go to hell in the dark than come to be weighed in the
balance of the sanctuary, John iii. 20. A soul-searching ministry is to
an hypocrite a tormenting ministry. That is no man for his money
that will never let his conscience alone ; he knows he is like a velvet
saddle, velvet without and straw within ; he knows he is like a whited
sepulchre, glorious without and dead bones within. Mat. xxiii. 27, 28 ;
and therefore his heart rises and swells against such a man and such a
* Confessions, Book v. xiii. 23 ; xiv. 24,
Chap. IV.] a cabinet of jewels. 465
ministry, that is all for the anatomising and laying of him open to him-
self and to the world. But now look, as pure gold fears neither fire nor
furnace, neither test nor touchstone, neither one balance nor another,
so a sincere heart dares venture itself upon trial, yea, upon the very
trial of God himself : Ps. cxxxix. 23, ' Search me, O God, and know my
heart ; try me, and know my thoughts.' A sincere Christian prays his
friends to search him, and he prays soul-searching ministers to search
him ; but above all, he begs hard of God to search him : ' Search me,
O God.' The Hebrew word ^Jlpn, is imperat. hat; he commands God
to search him. The original word signifies a strict, curious, diligent
search : see Job xxxi. 5, 6. A sincere Christian is very willing and
desirous that God should thoroughly search him, that God should search
into every corner and cranny of his heart : Ps. xxvi. 2, ' Examine me,
O Lord, and prove me ; try my reins and my heart.' Every word here has
its weight : ' Examine me, Lord.' The Hebrew word nsnv signifies
to melt, and so to try which makes the most intrinsecal and exact dis-
covery. O Lord, let my heart and reins be melted, that . it may be
known what metal they are made of, whether gold or tin ; ' prove me.'
The Hebrew word *3Dnn signifies to view, as when a man gets upon some
high tower or hill to see all from thence. * Mount aloft, O Lord,'
take the high tower, take the hill, * that thou mayest see what is in
me ; try me, and know my thoughts.' The Hebrew word '»2D1, is from
riDJ, nasah, which properly signifies to take away, and is applied to
Abraham's taking away of his son. Gen. xxii. 1. Lord, saith the pro-
phet, if, upon searching and examining of me, thou shalt find any sin,
any creature, any comfort, any enjoyment that lies in thy room, take
it away, that thou mayest be all in all to me. A sincere Christian
knows that God never brings a pair of scales to weigh his graces, but
only a touchstone to try the truth of his graces ; he knows if his gold,
his grace, be true, though it be never so little, it will pass for current
with God, and therefore he is free to venture upon the closest search of
God, Mat. xii. 20. Now look, as bankrupts care not for casting up their
accounts, because they know all is naught, very naught, yea, stark
naught with them ; so hypocrites, they care not to come to the trial, to
the test, because they know all is naught, yea, worse than naught with
them. They have no mind to cast up their spiritual estates, because
at the foot of the account they must be put to read their neck verse,
* Undone, undone.'^ And therefore, as old deformed women cannot
endure to look into the looking-glass, lest their wrinkles and deformity
should be discovered, so hypocrites cannot endure to look into the glass
of the gospel, lest their deformities, impieties, and wickednesses should
be discovered and detected. I have read of the elephant, how unwill-
ing he is to go into the water, but when he is forced into it, he puddles it,
lest by the clearness of the stream he should discern his own deformity ;
so hypocrites they are very unwilling to look into their own hearts, or
into the clear streams of scriptures, lest their soul's deformity and ugli-
ness should appear, to their own terror and amazement. O sirs ! look,
as it is a hopeful evidence that the client's cause is good when he is
ready and willing to enter upon a trial, and as it is a hopeful sign that
' A false evidence is the fruit of a slight and superficial search. [See Glossary, s. v.
for ' neck-verse.' — G.]
VOL. IIL G S
466 A CABINET OF JEWELS, [ChAP. V.
a man's gold is true gold when lie is willing to bring it to the touch-
stone, and that a man thrives when he is willing to cast up his books,
so it is a hopeful evidence that a Christian is sincere with God when he
is ready and willing to venture upon the trial of God, when he is willing
to cast up his books, his accounts, that he may see what he is worth for
another world. Gal. vi. 4, 5. Augustine speaks of an acute person, who
was wont to say that he prized that little time which he constantly set
apart every day for the examination of his conscience, far more than
all the other part of the day, which he spent in his voluminous contro-
versies.^ Of all the duties of religion, an hypocrite dreads most that of
self-examination, and that of venturing himself upon the search and
trial of God. Well, for a close, though an h3rpocrite may deceive all
the world, like that counterfeit Alexander in Josephus his story, yet
Augustus will not be deceived, the great God will not be deceived ; for
his eyes are quick and piercing into all things, persons, and places.^
Look, as the eyes of a well drawn picture are fastened on thee which
way soever thou turnest, so are the eyes of the Lord fastened on thee,
O hypocrite, which way soever thou turnest. It was a worthy saying
of one, If thou canst not hide thyself from the sun, which is God's
minister of light, how impossible will it be to hide thyself from him
whose eyes are ten thousand times brighter than the sun f The eye
of God many times is very terrible to an hypocrite, which makes him
very shy of venturing upon the trial of God. No hypocrite since the
world stood, did ever love or delight to be searched and tried by God.
And thus I have shewed you the several rounds or steps in Jacob's
ladder, which no hypocrite under heaven can, whilst he remains an
hypocrite, climb up to. And so much for this chapter.
CHAPTER V.
I^ow in this fifth and last chapter, I shall lay down some propositions
and directions, that so you may see what a sober use and improve-
m^ent Christians ought to make of their evidences for heaven ; and
how, in the use of gracious evidences, they ought to live above their
gracious evidences, and how to exalt and lift up Christ above all
their graces, evidences, and performances.
[1.] First proposition. It is the wisdom, and ought to be the work of
every Christian to own the least Tneasure of grace that is in him, though
it be mixed and m^ingled with many weaknesses and infirmities. Sin
is Satan's work, and grace is Christ's work ; and therefore Christ's work
ought to be eyed and owned, though it be mingled with much of Satan's
work.'* That Christian is much clouded and benighted who hath two
eyes to behold his sins, but never an eye to see his graces. Christ gets
no glory, nor the soul gets no good, when a Christian is still a-poring
1 Aug. in Ps. xxxiii. Concl. 2.
^ Job xxxiv. 21, 22 ; 2 Chron. xvi. 9 ; Prov. v. 21, and xv. 3.
' Ambrose, offic. 1. i. c. xiv.
* Though our graces, like Gideon's army, are but a handful in comparison of our sins,
which, like the Midianites, are innumerable, yet a handful of grace is to be owned in the
midst of an host of sins.
Chap. V.] a cabinet of jewels. 467
upon his sins. How can that Christian prize a little grace, and bless
God for a little grace, and improve a little grace, who won't own a little
grace because it is mingled with many weaknesses ? Shall the husband-
man own a little wheat when mingled with a great deal of chaff? Shall
the goldsmith own a little filings of gold when mingled with a great
deal of dust ; and shall not a Christian own a little grace when
mingled with a great many failings ? David had a great many infir-
mities, 1 Sam. xxi. 13, 14, yet he owns his uprightness : Ps. xviii. 23,
' I was upright before him.' And Job had a great many weaknesses,
Job iii., yet he owns his integrity : Job xxvii. 5, ' Till I die I will not
remove my integrity from me.' Ver. 6, * My righteousness I hold fast,
and will not let it go ; my heart shall not reproach me so long as I live.'
The spouse was sensible of her blackness, yet owns her comeliness. Cant.
i. 5, ' I am black, but comely.' So Cant. v. 2, * I sleep, but my heart
waketh.' Jeremiah was a man of many failings, yet he owns his hope
in God, Jer. xvii. 17 : ' Thou art my hope in the day of evil,' Jer. xx.
1 4, seq. The poor man in the Gospel was very sensible of the sad relics
and remains of unbelief that was in him, and yet with a holy boldness
and confidence he pleads his faith : Mark ix. 24, * Lord, I believe, help
my unbelief.' Peter miscarried sadly, Mat xxvi. 69, seq., and yet he
owns his love to Christ : John xxi. 15, ' Lord, thou knowest that I love
thee.' Ver. 16, 'Lord, thou knowest that I love thee.' Ver. 17, 'Lord,
thou knowest all things, thou knowest that I love thee.' Paul had his
infirmities and weaknesses hanging upon him : witness that seventh of
the Romans : and yet how frequently and boldly does he own the grace
of God that was in him throughout his epistles. Nothing keeps grace
more at an under than men's not owning of a little grace because it is
mingled with many infirmities. The best way to be greatly good, is to
own a little, little good, though in the midst of much evil. But,
[2,] The second proposition is this, It is your wisdom, and should
he your tvork, to look upon all your graces and gracious evidences as
favours given you from above, as gifts dropped out of heaven into
your hearts, as flowers of paradise stuck in your bosoms by a
divine hand. A man should never look upon his graces or his gracious
evidences, but should be ready to say. These are the jewels of glory with
which God has bespangled my soul : 1 Cor. iv. 7, * What hast thou that
thou hast not received t What gift, what grace, what experience, what
evidence hast thou that thou hast not received ?^ All the light, and all
the life, and all the love, and all the joy, and all the fear, and all the
faith, and all the hope, and all the patience, and all the humility, &c.,
that thou hast, with all the evidences that arise from the discovery of
those graces, are all grace gifts, they are all from above. * Every good
gift and every perfect gift is from above, and cometh down from the
Father of lights,' James i. 17. Look, as all light flows from the sun,
and all water from the sea, so all temporal, spiritual, and eternal good
flows from heaven. All your graces, and the greatest excellencies that
are in you, do as much depend upon God and Christ, as the light doth
upon the sun, or as the rivers do upon the sea, or as the branches do upon
the root, John xv. 1-5. All my springs are in thee, Ps. Ixxxvii. 7 ; all
the springs of comfort that I have communicated to my soul, and all the
^ Of thine own, saith David, have we given thee. 1 Chron, xxix. 4.
468 A CABINET OF JEWELS. [ChAP. V.
springs of grace that I have to quicken me, and to evidence the good-
ness and happiness of my spiritual estate and condition to me, they are
all in thee. When a Christian looks upon his wisdom and knowledge,
it concerns him to say, Here is wisdom and knowledge, ay, but it is from
above ; here is some weak love working towards Christ, but it is from
above ; here is joy, and comfort, and peace, &c., but these are all such
flowers of paradise as never grew in nature's garden. Now, when a
Christian looks thus upon all those costly diamonds of grace, of glory,
with which his soul is bedecked, he keeps low, though his graces and
gracious evidences are high. Where this rule is neglected, the soul
will be endangered of being swelled and puffed.
It was a great saying of a very worthy man^ that is now with God,
viz.. That as he often got much good by his sins, so he often got much
hurt by his graces. Dear hearts, when you look upon the stream, re-
member the fountain ; when you look upon the flower, remember the
root ; when you look upon the stars, remember the sun ; and whenever
you look upon your graces, then be sure to remember Christ the foun-
tain of grace, eke Satan will certainly be too hard for you. Satan is so
subtle, so artificial,^ and so critical, that he can make your very graces
to serve him against your graces, conquenng joy by joy, sorrow by sor-
row, humility by humility, fear by fear, and love by love, if you don't
look upon all your graces as streams flowing from the fountain above,
and as fruits growing upon the tree of life that is in the midst of the
paradise of God. Therefore, when one of your eyes is fixed upon your
graces, let the other be always fixed upon Christ the fountain of grace.
* Of his fulness have all we received, and grace for grace,' John i. 16.
Here they eye their graces and the fountain of grace together. So Paul :
* I live ; yet not I, but Christ liveth in me : and the life which I now
live in the flesh I live by the faith of the Son of God, who loved me and
gave himself for me,' Gal. ii. 20. Paul eyes Christ and his graces to-
gether ; so Peter eyes Christ and his graces together : John xxi. 1 5,
* Lord, thou knowest that I love thee.' So those worthies of whom this
world was not worthy ; they eye Christ and their graces together : Heb.
xii. 2, ' Looking unto Jesus, the author and finisher of our faith.'
Though grace be a new creature, 2 Cor. v. 17, a noble creature, a
beautiful creature, an excellent creature, yet grace is but a creature, and
such a creature that is strengthened, maintained, cherished, and upheld
in your souls, Philip, iv. 12, 13 ; Cant. iv. ult., in life and power, in
beauty and glory, by nothing below the spiritual, internal, and glorious
operations of Christ : Col. i. 10, ' That ye might walk worthy of the
Lord unto all pleasing, being fruitful in every good work, and increas-
ing in the knowledge of God.' Ver. 11,' Strengthened with all might,
according to his glorious power, unto all patience and longsufl'ering with
joyfulness.' Now, whenever you look upon grace as a lovely, beautiful
creature, oh then remember that might and glorious power of Christ by
which this creature is preserved and strengthened. Christians, your
graces are holy and heavenly plants of Christ's own setting and water-
ing, and will you mind the plants more than that noble hand that set
them ? It is Christ alone that can cause the desires of his people to
bud, and their graces to blossom, and their souls to be like a watered
* Foxe [the Martyrologist, as be/ore.— G.]. ' ' Artful.' — G.
Chap. V.] a cabinet of jewels. 469
garden, green and flourishing, Isa. Iviii. 1 1, and xxxv. 6, 7 ; and there-
fore let the eye of your souls be firstly, mostly, and chiefly fixed upon
Christ. But,
[3.] The third proposition is this, When you look upon your graces
in the light of the Spirit, it highly concerns you to look narrowly to
it, that you do not renounce and reject [y]our graces as weak and worth-
less evidences of your interest in Christ, and of that eternal happiness
and blessedness that comes by Christ The works of grace, saith my
author,^ which consists in those divine qualities of holiness and right-
eousness, &c., Gal. V. 22, 23, is a sure mark, a blessed character, whereby
men may know whose children they are, even as the Spartans or Lace-
daemonians of old are said to know what stock and lineage they were of
by a mark that was made upon their bodies by the head of a lance or
spear. I readily grant that you must not trust in your graces, nor make
a saviour of your graces, but yet you ought to look upon your graces as
so many signs and testimonies of the love and favour of God to your
souls. What certainty can there be of election, remission of sin, justi-
fication, or glorification, if there be not a certainty of your sanctification
and renovation ? If that persuasion that is in you about your grace or
sanctification be false, then that persuasion that is in you concerning
remission of sin, predestination, justification, and eternal salvation is
false. This highly concerns all them to consider, that would not be
miserable in both worlds. I know many cry up revelations, impres-
sions, visions, yea, the visions of their own hearts, and speak lightly and
slightly of the graces of the Spirit, of sanctification, of holiness, as
evidences of the goodness and happiness of a Christian's condition.
There were some in James his time who cried up faith, and union and
communion with Christ, but were destitute of good works, James ii. 18.
Well, what saith the apostle ? ' Shew me thy faith without thy works,
and I will shew thee my faith by my works ; for as the body without the
spirit is dead, so faith without works is dead,' ver. 26. Look, as the
body without the spirit, or without breath,— as the Greek word crvsDyaa
primarily signifies,— is dead ; so that faith that is without works, which
are, as it were, the breathings of a lively faith, is a dead faith. Though
it be faith that justifieth the man, yet it is works that justifies a man's
faith to be right and real, saving and justifying. So there were some in
John's time, viz., the Gnostics, who talked high of fellowship and com-
munion with Christ, and yet walked in darkness ; they lived in all im-
purity, and yet would make the world believe that they were the only
people who knew God, and had fellowship with God, but John tells us
they were liars : ' If we say that we have fellowship with him, and walk
in darkness, we lie, and do not the truth. What fellowship hath light
with darkness V 2 Cor. vi. 14. Such walk in darkness who promise to
themselves the future vision of God's face, whilst they go on in the wil-
ful breach of God's royal law. Such who say they know him, and are
swallowed up in the enjoyments of him, and yet in the course of their
lives walk contrary to him, such are Hars : 'He that saith, I know
him, and keeps not his commandments, is a liar,' 1 John ii. 4. Sanc-
tification and justification are both of them benefits of the covenant
of grace, and therefore to evidence the one by the other can be no
1 Grotius, in Rom. viii. 16.
470 A CABINET OF JEWELS. [ChAP. V.
turning aside to the covenant of works, Jer. xxxiii. 8, 9 ; Heb. viii.
10, 12. You may run and read in the covenant of grace, that he that
is justified is also sanctified, and that he that is sanctified is also
justified; and therefore why may not he that knows himself to be
really sanctified, upon that very ground, safely and boldly conclude
that he is certainly justified ? O sirs ! the same Spirit that witnesses
to a Christian his j ustification can shine upon his graces, and witness
to him his sanctification as well as his justification ; and without all con-
troversy, it is as much the office of the Spirit to witness to a man his
sanctification as it is to witness to him his justification, 1 Cor. ii. 12,
1 John iv. 13, 14. But you will say, Sir, pray what should be the
reasons why many men have, and why some do still cry down marks
and signs, and deny sanctification to be an evidence of men's justifica-
tion, &c., and speak disgracefully of this practice that is now under con-
sideration ? I conjecture the reasons may be such as follow :
First, Many "professors take up in a great name, and in a great
profession, and in great parts and gifts, though they have never
found a thorough change, though they have never passed the pangs of
the new birth, though they have never experienced what it is to be a
new creature, a thorough Christian} And hence it comes to pass that
they make head against this way of evidencing the goodness and hap-
piness of a man's condition by inward gracious qualifications. Of all
men these are most apt to outrun the truth, and to run from one ex-
treme to another, and to be only constant in inconstancy. But,
Secondly, Many professors are given up to spiritual judgments,
which are the sorest of all judgments, viz., lukewarmness, dead-
heartedness, foi-mality, indiff'erency, apostasy, blindness, hardness, 'and to
' strong delusions, that they should believe a lie, because they received
not the love of the truth, that they might be saved,' 2 Thes. ii. 10-12.
Now, is it any wonder to see such men quarrel, and wrangle, and rail
against the way and method of evidencing the goodness and happiness
of a man's spiritual condition by inherent gracious qualifications ? But,
Thirdly, In some this ariseth froTn their lusts, which they indulge
and connive at, and which tliey have a mind to live quietly in. They
are desirous to keep their peace, and yet unwilling to forsake their lusts;
and hence they exclude this witness of water or sanctification to testify
in the court of conscience whether they are beloved of God, or whether
they are sincere-hearted or no, or whether they have the root of the
matter in them or no ; for the want of this witness, water or sanctifi-
cation, is a clear and full witness against them that they are yet in
their sins, under wrath, and in the way to eternal ruin ; and that they
have nothing to do with peace, or comfort, or the promises, or Christ, or
heaven, [or] to take God's name into their lips, seeing they secretly hate
to be reformed, Isa. Ivii. 20, Ps. 1. 16. There are many fair professors
that are foul sinners, and that have much of God, and Christ, and
heaven, and holiness in their lips, when they have nothing but sin and
hell in their hearts and lives. These men's convers[at]ions shame their
profession, and therefore they cry out against sanctification as a sure
and blessed evidence of a man's justification. Such sinners as live in a
course of sin, that make a trade of sin, that indulge their sins, that take
' 1 Thes. V. 23 ; John iii. 3, 5 ; 2 Cor. v. 17 ; Acts xxvi. 28.
Chap. V.] a cabinet of jewels. 471
up arms in defence of sin, that make provision for sin, that make a
sport of sin, that take pleasure in sin, and that have set their hearts
upon their sin, 1 Thes. ii. 11 ; such sinners cannot but look upon the
witness of sanctification as the handwriting upon the wall, Daniel v.
5, 6. But,
Fourthly, There are many who are great strangers to their own
hearts and the blessed Scrii^tures, and are ignorant of what may be
said from the blessed word to evidence the lawfulness of this practice
that is under our present consideration.^ And hence it comes to pass
that they cry down marks and signs, and deny sanctification to be a
sure and blessed evidence of mens justification. Ignorat sane im-
probus omnis, ignorance is the source of all sin, the very well-spring
from which all wickedness doth issue. Ignorance enslaves a soul to
Satan, it lets in sin by troops, locks them up in the heart, shuts out
the means of recovery, and so plasters up a man's eyes that he cannot
see the things that belongs to his own or to others' internal or eternal
peace. The Scripture sets ignorant persons below the ox and the ass.
Did men either see the deformity of sin, or the beauty and excellency
of holiness, they would never delight in the one nor cry down the other,
Isa. i. 3. Peter tells you of some that speak evil of the things that
they understood not ; they did reprehend that which they could not com-
prehend, 2 Peter ii. 12. Ignorance is a breeding sin, a mother sin ; all
sins are seminally in ignorance. Ignorance is the mother of all the
mistakes, and of all the misrule in the world. Christ told the Sad-
ducees that they did * err, not knowing the Scriptures,' Mat xxii. 29.
And so I may say, many err in crying down such signs and evidences of
grace which are bottomed upon Scripture, because they are ignorant of
what the Scripture saith in the case. But,
Fifthly, The generality of Christians are but lambs, babes, and
children in grace. The springs of grace runs low in them ; their fears
frequently overtop their faith ; and their strong passions and corrup-
tions do often raise such a dust and smoke in their souls, that if they
might have all the world, yea, if their salvation lay upon it, they were
not able to discern the least measure of grace in their own souls, Isa.
xl. 11 ; 2 Peter ii. 2, 3 ; 1 John ii. 1. A little grace is next to none.
Small things are hardly discerned. He had need to have a clear light
and good eyes that is to discern a hair, a mote, or an atom. A little
grace is not discoverable but by a shining light from above. There are
none so full of fears, and doubts, and questions, and disputes, about the
truth of their faith irf Christ, and the sincerity of their love to Christ,
as those that least believe and least love. The kingdom of God in most
Christians is but as a grain of mustard-seed, which is the least of all
seeds ; and therefore it is no wonder they see it not, Mark iv, 30-32.
The root of the matter in most Christians is but small, and that small
root is often covered over with many sinful infirmities and weaknesses ;
and therefore we are not to look upon it as a strange thing if we see
such Christians not sensible of the root of the matter that is in them.
Weak habits put forth such faint actions, and with so much interrup-
tion, that it is not an easy thing to discern whether they are the pro-
"^ It is sad to be a stranger at home, and to be least acquainted with a man's own heart.
— Aristotle. It is said of knowledge, non habet inimicum prater ignorantem.
472 A CABINET OF JEWELS. [ChAP. V.
ducts of special or of common grace. Now, most Christians having but
small measures of grace, holiness, and sanctification in them, and these
small measures being much obscured and buried under the prevalency
of fears, doubts, and unmortified lusts, can speak but weakly and darkly
for them ; and upon this ground they are not fond of bringing in this
witness of sanctification to speak for them. In civil courts, men are
not ambitious to bring such witnesses to the bar as can witness but
weakly and faintly in their case. It is so here.
Sixthly, Satan is a grand enemy to the peace, joy, comfort, assur-
ance, settlement, and satisfaction of every poor Christian ; and there-
fore he will leave no stone unturned, nor no means unattempted, whereby
he may keep them in a low, dark, unsettled, and uncomfortable condi-
tion, Ps. Ixxvii., Ixxxviii. When once a poor soul is brought over to
Christ, how does the devil bestir himself to keep such a soul so under
fears, doubts, and bondage, as that it may not in the least have an eye
to anything that may have a proper tendency to its comfort, joy, assur-
ance, peace, or quiet. The devil will do all he can to furnish such as
as are ' begotten again by the resurrection of Christ from the dead'
with all sorts of deadly weapons out of his armoury, to fight against
those arguments and evidences which make for the peace and comfort
of their own souls. He that shall look seriously and impartially upon
the subtle, close, strong, and rhetorical arguings of many distressed
Christians, above their own natural parts, against the peace, rest, com-
fort, and settlement of their own souls, may safely conclude that a hand
of Joab, a hand of Satan, yea, a strong hand of Satan, has been with
them, 2 Sam. xiv. 19. He that shall please to read the life of Francis
Spira, though he be no great philosopher, yet he may easily discern
with what subtlety and wonderful sophistry Satan helped him to argue
against the pardonableness of his sins, and the possibility of his salva-
tion. Satan knows how to transform himself into an angel of light,
2 Cor. xi. 14. Satan does not always appear in one and the same
fashion, but he appears in as many several shapes, fashions, and changes,
as Proteus did among the poets. To deceive some, he has assumed a
lightsome body, as if he were an angel of heaven, as if he had been a
holy one clothed with the brightness of celestial glory ; to deceive others,
he has appeared as an angel ol" light, suggesting such things to them,
and injecting such things into them, under fair and specious shows and
pretences of religion, piety, zeal, and holiness, which have had a direct
tendency to the dishonour of God, the wounding of Christ, the grieving
of the Spirit, the clouding or denying their evMences for heaven, the
strangUng of their hopes, and the death of all their comforts and joy.
But,
Seventhly and lastly. Some Christians live under high enjoyments
and singular manifestations of God's love to them, ; they have God
every day a-shedding abroad of his love into their hearts by the Holy
Ghost, Rom. v. 5. God is every day a-filling their souls with life, light,
love, glory, and liberty, Ps. Ixiii. 2-4. Christ every day takes them up
into the mount. Mat. xvii. 4, and makes such discoveries of himself and
his glory to them, that they are ready frequently to cry out, Bonum est
esse hie, it is good to be here. Christ often whispers them in the ear
with an * O man, woman, greatly beloved,' Dan. ix. 22, 23 ; Christ's
Chap. V.] a cabinet of jewels. 473
' left hand is every day under their heads, and his right hand doth
embrace them/ Cant. ii. 6 ; they sit down every day ' under his shadow
with great delight, and his fruit is sweet unto their taste ' he makes
out every day such sweet and clear manifestations of his admirable
favour to their hearts, that their souls are daily satisfied as with marrow
and fatness, Ps. Ixiii. 2-5. There are some precious Christians, — I say
not all, I say not most, — who live daily under singular glances of divine
glory, and who are daily under the sensible embracements of God, and
who daily lie in the bosom of the Father, and who every night have
Christ as a bundle of myrrh lying betwixt their breasts. Cant. i. 13.
Now these choice souls who live daily in the glorious manifestations of
the Spirit, and enjoy a little heaven on this side heaven, these many
times are so taken up with their high communion with God, with their
spiritual enjoyments, and with their tastes of the glory of that other
world, that they do not much mind such evidences as we have had under
our consideration. And thus much for the reasons why some cry down
Scripture marks, signs, and evidences of grace, of holiness, of sanctifica-
tion, and why others don't much mind them, or take any great notice
of them. But,
[4.] The fourth proposition is this, If this way of trying our spiri-
tual estates by holy and gracious qualifications, were not both lawful
and useful, then certainly the Holy Sjpirit would never have 'prescribed
it, nor never have pressed men so earnestly upon it, as we find he has
done in the blessed Scripture. Take a taste : 2 Cor. xiii. 5, * Examine
yourselves, whether ye be in the faith ; prove your own selves.' The
precept is doubled, to teach us to redouble our diligence in this most
needful but much neglected duty of self-examination.^ The final trial
of our eternal estates doth immediately and solely belong to the court
of heaven, but the disquisitive part belongs to us. Here are two em-
phatical words in the Greek : first, ^s/^a^gr?, « examine yourselves.'
The word in the general signifies to take an experimental knowledge of
anything, that is either uncertain, unknown, or hidden. Most men are
great strangers to God, to Christ, to Scripture, and to themselves ; and
therefore saith the apostle, ' Examine yourselves.' Now, if there were
not sure marks and infallible signs whereby men may certainly know
what their present estate is, and how it is like to go with them in
another world, the redoubled command of the apostle would be in vain.
The second Greek word is doTHfidt^srs, 'prove yourselves.' The original
word signifies a severe and diligent inquisition into ourselves, so as to
have a full experience of what is in us. Doubtless the apostle would
never call again and again upon us, to try and examine ourselves
whether we be in the faith, if it were not lawful to come to the know-
ledge of our faith, or of our being in the state of faithful Christians, in
a discursive way, arguing from the effect to the cause. So in that
2 Peter i 10, ' Wherefore the rather, brethren, give all diligence to
make your calling and election sure.' The Greek word di6 //.uXXov,
ttdiXipot, a'jrovbdaa.Ts, translated 'give diligence,' is very emphatical. It
signifies to do a thing, not in an overly, lazy, careless way, but to do a
thing with industry, vigilancy, and unweariedness of spirit. Now, it is
granted on all hands, that election cannot be made more sure in respect
' Ps. iv. 4. Vide Chrysostom 6n the words. Gal. "vi. 3, 4 ; 1 Tim. vi. 17-lQ.
474i A CABINET OF JEWELS. [ChAP. Y.
of God or itself, but only in respect of us, that we may be more persuaded
of it. Election cannot be made more sure than it is already, for those
whom God hath elected shall be certainly glorified ; but we must make
it sure on our parts ; that is, we must labour to have a real bottom and
grounded assurance that we are elected by God in his eternal decree,
to obtain life and glory by Jesus Christ, Eom. viii. 29, 30. There is a
double certainty: (1.) There is certitudo objecti, a certainty of the object;
so our election is sure with God, for with him both it and all things are
unchangeable. (2.) There is certitudo suhjecti, the certainty of the
subject; and so we must make our election sure to ourselves in our
own hearts and consciences. Now, the means whereby we are to come
to this assurance, is by adding grace to grace, and by causing those
several graces to abound in us. This is the way of ways to make all
sure to us. Now, by these scriptures it is most evident that we stand
engaged to make our election sure by holy signs and marks. But,
[5.] The fifth proposition is this. That other precious saints that are
now triumphing in glory, have pleaded their interest in God's love, and
iheir hopes of a better life, from graces inherent} I will only point at
some of those scriptures among many others, that clearly speak out
this truth : the first epistle of John ; James ii. 17, seq.; Job xxiii. 10-
12 ; and the whole 31st chapter of Job; Ps. cxix. 6 ; Isa. xxxviii. 2, 3 ;
Neh. i. ] , seq., and xiii. 1 4, &c. Now, all these scriptures do evidently
prove, that the precious servants of the Lord did take their graces for
precious signs and testimonies of God's love, of their interest in Christ,
and thereby received much comfort, peace, and satisfaction. And truly,
to deny the fruit growing upon the tree to be an evidence that the tree
is alive, is to me as unreasonable as it is absurd. Certainly, it is one
thing to judge by our graces, and another thing to trust in our graces,
to make a saviour of our graces. There is a great deal of difference
betwixt declaring and deserving Christians. They may doubtless look
to their graces as evidences of their part in Christ and salvation, — and
the clearer and stronger they are, the greater will be their comfort and
assurance, — but not as causes. No man advanced free grace like Paul ;
no man debased his own righteousness like Paul — he counted it but
dung and dross, Philip, iii. 6-9 ; and no man exalted the righteousness
of Christ like Paul, and yet by this way of signs he gathered much
comfort and assurance : 2 Tim. iv. 7, 8, * I have fought a good fight, I
have finished my course, I have kept the faith : henceforth is laid up
for me a crown of righteousness." How plainly, how fully doth he here
conclude his right to the crown of life, from his fighting a good fight,
his finishing his course, in a way of grace and holiness, and his keeping
the faith. By this great instance you may clearly see, that a Christian
may greatly exalt Christ, lift up free grace, tread upon his own right-
eousness, as to justification, and at the very same time take comfort in
his graces, and in his gracious actings. So in that 2 Cor. i. 12, 'Our
rejoicing is this, the testimony of a good conscience, that in godly sin-
cerity we have had our conversation in the world.^ His joy was
' Grace, in the working of it, is often compared to life. Now, look as natural life is
discerned by the actions thereof, as by so many signs, so also is supernatural life.
2 Kavpf^yiffi; is boasting ; they boasted in the testimony of their consciences. Oh the quiet
and tranquillity that arises from the testimony of [a] man's sincerity, both in heart and life.
Chap. V.] a cabinet of jewels. 475
founded on the testimony of his conscience ; but from what did
his conscience testify? from his sincere conversation. Again, take
that memorable instance of Job ; God hid his face from him ; the
arrows of the almighty stuck fast in him ; Satan was let loose
upon him ; the wife of his bosom proved a tempter to him, a tormentor
of him ; his most inward acquaintance deserted him, reproached him,
and condemned him as a hypocrite ; God writ bitter things against
him, and made him 'to possess the iniquities of his youth :' all was
clouded above him, and he stripped of all the outward comforts that did
once surround him, Job. i. 8, and ii. 3, so that he had nothing left to stay
him, to refresh him, to support him, and to be a comfort and joy to him,
but the sense of his integrity, and the evidence he had of his own up-
rightness, his own righteousness : Job xxvii. 5, * Till I die I will not
remove my integrity from me ;' ver. 6, ' My righteousness I hold fast,
and will not let it go : my heart shall not reproach me so long as I live.'
Job was under great afflictions, sore temptations, and deep desertions.
Now that which was his cordial, his bulwark, in those sad times, was
the sense and feeling of his own uprightness, his own righteousness.
The sense and feeling of the grace of God in him kept him from fainting
and sinking under all his troubles. So in 1 John ii. 3, ' Hereby we know
that we know him, if we keep his commandments,' &c. In these words
two things are observable : Firsts that where there is a true knowledge
of Christ, there is an observation of his commandments. Secondly, that
by this observation of his royal law, we may know that our knowledge
is sound and sincere. He speaks not of a legal, but of an evangelical,
keeping of his commandments. A conscionable and serious endeavour
to walk in a holy course of life, according to God's will revealed in his
word, is a most certain mark or evidence that we have a saving know-
ledge of God, and that we are his children, and heirs of glory. Such
who sincerely desire, and unfeignedly purpose, and firmly resolve, and
faithfully endeavour, to keep the commandments of God, these do keep
the commandments of God evangelically and acceptably in the eye of
God, the account of God. So ver. 6, * He that saith he abideth in him
ought himself also so to walk even as he walked.' Here you may ob-
serve two things : First, that by faith we are implanted into Christ ;
secondly, that we discover our implantation into Christ by our imitation
of Christ. Such as plead for sanctification as an evidence of justification
don't make their graces causes of their implantation into Christ, or of
their justification before the throne of Christ, but they make them testi-
monies and witnesses to declare the truth of their real implantation into
Christ, and of their being justified before the throne of Christ. So
1 John iii. 14, ' We know we are translated from death to life, because
we love the brethren.' The apostle makes this a great sign of godliness,
to love another godly man for godUness's sake, and the more godly he is,
the more to love him, and to delight in him. Now mark, this love of
our brethren is not a cause of our translation from death to life, for the
very word translated supposeth such a grace, such a favour of God as is
without us, but a sign of our translation from death to life. But of
this I have said enough already, as you may see if you will but read
from page 189 to page 200 of this book.^ But,
1 That is, of our text pp. 372-380— G.
476 A CABINET OF JEWELS. [ChAP. V.
[6.] The sia^/i proposition is this: There are many scores of precious
^promises made over to them that believe, to them that trust in the Lord,
to thcTTi that set him up as the great object of their fear, to them that
love him, to them that delight in him, to them that obey him., to them
that walk with him, to them that thirst after him., to them that suffer
for him, to them that follow after him, &c} Now all these scores of
promises are made for the support, comfort, and encouragement of all
such Christians whose souls are bespangled with grace. But now if we
may not lawfully come to the knowledge of our faith, love, fear, delight,
obedience, &c., in a discursive way, arguing from the effect to the cause,
what support, what comfort, what advantage shall a sincere Christian
have by all those scores of promissory places of Scripture ? Doubt-
less all those scores of promises would be as so many suns without
light, as so many springs without water, as so many breasts without
milk, and as so many bodies without souls, to all gracious Christians,
were it not lawful for them to form up such a practical syllogism
as this is, viz. the Scripture doth plainly and fully declare that he
that believeth, feareth, loveth, obeyeth, &c., is blessed, and shall be
happy for ever ; But I am such a one that doth believe, fear, love,
obey, &c. ; Therefore I am blessed, and shall be happy for ever. Now,
although it must be granted that the major of this proposition is Scrip-
ture, yet the assumption is from experience ; and therefore a godly man,
being assisted therein by the Holy Ghost, may safely draw the conclu-
sion as undeniable. Oh that you would seriously consider how little
would be the difference, should you shut out this discursive way, be-
twixt a man and a beast : if a man should assent to a thing unknown
through an instinct and impression, and should to one who asks him a
reason of his persuasion be able to return no other answer but this, I
am persuaded because I am persuaded. But,
[7.] The seventh proposition is this, That the Scripture giveth many
signs and symptoms of grace ; so that if a m.an cannot find all, yet
if he discover some, yea, but one, he Tnay safely conclude that all the
rest are there. He who hath but one in truth of the fore-mentioned
characters in this book, hath seminally all ; he who hath one link of
the golden chain, hath the whole chain. Look, as he who hath one
grace in truth, hath every grace in truth, though he doth not see every
grace shining in his soul ; so he that hath in truth any one evidence of
grace in his soul, he hath virtually all. And oh that all weak, dark,
doubting Christians would seriously and frequently ponder upon this
proposition ; for it may be a staff to uphold them, and a cordial to com-
fort them under all their fears and faintings. But,
[8.] The eighth proposition is this. Without the light of the Holy
Ghost our graces shine not Our graces are only the means by which
our condition is known to us, Rom. ix. 2. The efficient cause of this
knowledge is the Spirit illustrating our graces and making them visible,
and so helping us to conclude from them, &c. : 1 Cor. ii. 12, *Now we
have received not the spirit of the world, but the Spirit which is of
^ The most ordinary and safe way of coming to assurance is the discursive way in
which a believer, from the fruits and eifects of grace, infers he hath the habit, and from
the habit concludes his justification and adoption ; and as this is a way least subject to
delusion, so it is also most suited to a rational creature, whose way of acting is by dis-
course and argumentation.
Chap. V.] A cabinet of jewels. 477
God, that we might know the things that are freely given to us of God.'
Our graces, our sanctification, as well as our election, vocation, justifi-
cation, and glorification, are freely given to us of God; and the Spirit of
God is given as well to discover the one as the other to us. Mark, the
things freely given us may be received by us, and yet the receipt of
them not known to us ; therefore the Spirit for our further consolation
doth, as it were, put his hand and seal to our receipts, whence he is said
to * seal us up unto the day of redemption,' Eph. iv. 30. The graces of
the Spirit are a real * earnest' of the Spirit, yet they are not always an
evidential earnest ; therefore an earnest is often superadded to our
graces. For ever remember these few hints : (1 .) that it is the work of
the Spirit to plant grace in the soul ; (2.) that it is the work of the
Spirit to act and exercise the graces that he has planted there ; (3.) that
it is the work of the Spirit to shine upon those graces that he has planted
in the soul, and to cause the soul to see and feel what he has wrote;
(4.) that it is the work of the Spirit to raise springs of comfort and joy
in the soul, upon the discovery of that grace which he has wrought in
the soul. Christians ! till the Spirit of the Lord shine upon your
graces, you will still be in the dark. It is only God's own interpreter
that must shew a man his righteousness, Job xxxiii. 23. When the Holy
Ghost shines upon a Christian's graces, then a Christian finds the springs
of comfort to rise in his soul, and then he finds the greatest serenity and
calmness in his spirit. sirs ! no man can, by any natural light or
evidence in him, come to be assured of the grace wrought in his soul.
Look, as no man can see the sun but in the light of the sun, so no man
can see the graces of the Spirit but in the light of the Spirit, 1 John v.
13. A man may have grace and not see it ; he may be in a state of
grace and not know it ; as the child lives in the womb but don't per-
ceive it, is heir to a crown but don't know it. Oh ! till the Spirit shines
upon his own work, a child of light may walk in darkness and see no
light, Isa. L 10. Look, as no man can subdue his sins but by the power
of the Spirit ; so no man can see his graces but in the light of the Spirit,
Bom. viii. 13. The confidence that a believer hath of the truth of grace
wrought in him, springs more from the Spirit's removing his slavish
fears, and answering his doubts, and shining upon his graces, and sup-
porting his soul, than it does from that excellency and beauty of grace
which shines in him. A man may read the promises over and over a
thousand times, and yet never be affected, delighted, or taken with
them, till the Spirit of the Lord set them home upon his soul. And a
man may read the threatenings over and over a thousand times, and
yet never startle nor tremble, though he knows himself guilty of those
very sins against which the threatenings are denounced, till the Spirit
of the Lord sets home the threatenings in power upon his conscience ;
and then every threatening will be like the hand-writing upon the
wall, which will cause his countenance to be changed, and his thoughts
to be troubled, and his joints to be loosed, and his knees to be dashed
one against another, Dan. v. 6, 7. It is just so in the matter of our
graces and gracious evidences ; till the Holy Spirit shine upon them, till
in the light of the Spirit we come to see them, they won't be witnessing,
comforting, and refreshing to us ; and therefore let not the pious reader
think that, by the strength of his natural light, he shall ever attain to
478 A CABINET OF JEWELS. [ChAP. V.
know the certainty of that grace which is in his soul; but let him rather
beg hard of God for his Holy Spirit, and that his Spifit niay shine upon
that good work which he hath begun in him, that so he may be per-
suaded, assured, and comforted. Without the light of the Spirit, the
work of the Spirit cannot be seen, no more than a book written in the
fairest hand or print can be seen without light to see it or read it by.
But,
[9.] The ninth proposition is this. Sincere Christians may safely
and groundedly rejoice, delight, and take comfort in those graces,
or in those divine qualities, which in the light of the Spirit they see
and know are wrought in their souls} I do not say that a Christian
should build the comfort of his justification upon his graces, or that he
should rest on his graces, or trust to his graces, or make a saviour of
his graces ; for this would be such a piece of pharisaical popery, as
is justly to be detested and abhorred by all that love Christ, or are look-
ing towards heaven. But this I say, -a Christian may make several
uses of his graces ; he may safely look upon his graces as so many evi-
dences of Christ's dwelling in him, and he may look upon his graces as
so many heavenly bracelets, or as so many love-tokens from God, in
which he may safely rejoice. The gracious evidences that I have laid
down in this treatise are blessed symptoms of salvation ; and therefore
to rejoice in them can be no transgression of any royal law of heaven.
He that can experimentally subscribe to any of the gracious evidences
that are laid down in this book, has such a fair certificate to shew for
heaven, that no wicked man or hypocrite under heaven has the like to
shew ; and why such a man should not rejoice in such a certificate, I
cannot at present see. I may and ought to rejoice in the works of crea-
tion. Oh how much more then ought I to rejoice in the work of reno-
vation, in the work of sanctification, which does so infinitely transcend
the work of creation ? I may, and ought to rejoice in my natural life,
health, strength, beauty ; and why then should I not rejoice in grace
and holiness, which is the life, health, strength, and beauty of my soul ?
Christ delights in the graces of his people. ' Thou hast ravished my
heart' (or thou hast behearted me, as the Hebrew runs), ' my sister, my
spouse ; thou hast ravished my heart with one of thine eyes' (or with
one glance of thine eyes, as some read it), ' with one chain of thy neck,'
Cant. iv. 9. The eye of faith, say some ; the eye of love, say others ;
the chain of obedience, say some ; the chain of spiritual graces, say
others, ravished Christ's heart. The one eye of faith, the one chain
of obedience, unhearted Christ, wounded Christ ; this one eye, this
one chain, robbed Christ of his heart, and laid the spouse in the
room of it. Now, shall Christ's heart be ravished with his children's
graces, and shall not their hearts be ravished and delighted with those
very graces that ravish Christ's own heart ? I may, yea, 1 ought to
rejoice in the graces of others, and why then not in my own ? I may,
yea I ought to rejoice in others' outward mercies, and in my own out-
ward mercies, 1 Thes. i. 2-5, 2 Thes. i. 3, 4. Oh how much more then
ought I to rejoice in the saving and distinguishing graces of the Spirit,
* Most Christians by experience find that their assurance and joy rises and falls as
grace and holiness, and as the evidences of grace and holiness rise and fail in their
souls.
Chap. V.] a cabinet of jewels. 479
especially when I consider, that the least dram of grace is more worth than
tcD thousand thousand worlds, as every awakened conscience will tell you
when they come to die, Hab. iii. 18, GaL vi. 14, PhiHp. iii. 3. Mark,
firstly, mostly, and chiefly, a Christian is to rejoice in God and Christ ;
but secondarily and subordinately, he may rejoice in those graces, and
in those gracious evidences that God has given into his soul. Firstly,
mostly, and chiefly, a wife is to rejoice in the person of her husband ;
but secondarily, subordinately she may rejoice in the bracelets, in the
ear-rings, in the jewels, in the gold chains that are given her by her
husband. But,
[10.] The tenth proposition is this, viz., That that assurance that the
people of God may rise to hy^ sight of their graces, and upon the sight
of their gracious evidences in the light of the Spiint, is not so clear,
and bright, and high, and fuU, as that it utterly excludes all fears,
douhtings, conflicts, or spiritual agonies, ] Cor. xiii. 12 ; Philip, iii.
12-14. Our knowledge of God, of Christ, of ourselves, and of the
blessed Scripture, which is the rule of trial, is imperfect in this life.
And how then can our assurance be perfect ? David, a man eminent in
grace and holiness, had his up-hills and his down-hills, his summer days
and his winter nights. Now you shall have him upon the mountain
singing and saying, * The Lord is my portion,' Ps. Ixxiii 25 ; and pre-
sently you shall have him in the valleys, sighing and saying, * Why art
thou cast down, O my soul ; why art thou disquieted within me f Ps.
xlii. 5, 11. The same is evident in Job, Heman, and Asaph, Job iii. ;
Ps. Ixxvii. ; Ps. Lxxxviii. Such an assurance as shall exclude all fears,
doubts, conflicts, agonies, is very desirable on earth, but shall never be
obtained till we come to heaven. The grievous assaults of Satan, the
power of unbelief, and the prevalency of other corruptions in a Chris-
tian's heart, may be such as may shake, I do not say overturn, that
assurance which a Christian may gather from the sight and evidence of
his graces in the light of the Spirit. ' The flesh lusteth as well against
the Spirit,' Gal. v. 17, as it is a Spirit of consolation, as it lusteth against
the Spirit as it is a Spirit of sanctification ; and therefore such an assur-
ance as shall exclude all sorts and degrees of fears and doubts, is not
attainable in this life.^ Whilst we are in this old world we shall have
water with our wine, gall with our honey, and some clouds with our
brightest sunshiny days, &c. Most Christians think, that as long as
they have any doubtings they have no assurance ; but they consider
not that there are many degrees of infallible certainty, below a perfect
or an undoubting certainty. Doubtless some darkness, more or less, will
overspread the face of every Christian's soul, and unbeHef in one de-
gree or another will be making head against their faith ; and hypocrisy in
one degree or another will be making head against sincerity, and pride
in one degree or another will be making head against humility, and
passion in one degree or another will be making head against meek-
ness, and earthly-mindedness in one degree or another will be making
head against heavenly-mindedness, &c., yet as long as a Christian has
the sight of his graces or his gracious evidences, he may and ought to
1 Doubting is not a virtue, as the papists would make us believe, but it is a fruit of
the flesh, and a thing most contrary and opposite to the nature of faith, James i, 6 ; Mat.
xxi. 21, and xiii. 31. And therefore Christians should pray hard to be rid of their doubts.
480 A CABINET OF JEWELS. [ChAP. V.
walk in much peace, comfort, and joy. Such Christians as are resolved
to lie down in sorrow, till they have attained to a perfect assurance,
must resolve to lie down in sorrow till they come to lay down their
heads in the dust. Our graces are imperfect, and therefore that assur-
ance that arises from the sight and evidence of them must needs be
imperfect. Perfect signs of grace can never spring from imperfect grace,
1 Thes. iii. 10. Now, if this were seriously apprehended, studied, and
minded by many w^eak Christians, they would not at every turn call
their spiritual estates into question, as they do, because they find some
seeds and stirrings of pride, hypocrisy, vain-glory, and other sinful
humours and passions working in them. But,
[11.] The eleventh proposition is this, viz.. When all your signs and
evidences of the happiness and blessedness of your condition fails you,
and are so clouded, obscured, darkened and blotted that you cannot
read them, that you cannot take any comfort from, them, then it highly
concerns you to keep high, and precious, and honourable thoughts of
God, of Christ, of his tvord, and of his ways in your souls, Ps. xcvii.
2. When Christ was withdrawn from his spouse. Cant. v. 6, 7, and
when the watchmen that went about the city had smote her and
wounded her, and when the keepers of the walls had took away her veil
from her, yet then she keeps up in heart very high, precious, and hon-
ourable thoughts of Christ. Ver. 10, ' My beloved is white and ruddy,
the chiefest among ten thousand.' Ver. ] 6, * His mouth is most sweet,
and he is altogether lovely ;' or his mouth is sweetnesses, and he is alto-
gether desirablenesses, or all of him is desires, or he is wholly desirable.
Here she breaks off her praises in a general eulogy, which no words can
express enough. Alas ! saith the spouse, I want words to express how
sweet, how lovely, how comely, how desirable, how eminent, and how
excellent Christ is in my eye, and to my soul ! He is the desire of all
nations de jure. Hag. ii. 8, and all that is perfect in heaven or earth is
but a dim shadow of his excellency and glory. Where Christ is there is
heaven. Heaven itself, in the spouse's eyes, without Christ, would be
but a low little thing. The spouse looks upon Christ as the sparkling
diamond in the ring of glory. So David, when he was wofully clouded
and benighted, when all was dark within him, and dark about him, and
dark over him, Ps. Ixxiii. 13, 'Verily I have cleansed my heart in vain,
and washed my hands in innocency.' Ver. 21, ' My heart was grieved,
and I was pricked in m}'- reins.' Ver. 22, * I was as a beast before thee;'
or 1 was as a great beast, or as many beasts in one, as the Hebrew word
Behemoth imports. Ver. 26, * My flesh and my heart faileth ;' that is,
my outward man and my inward man faileth me. And yet mark, at
this very time, when the psalmist was thus overcast, he keeps up in
him very high, precious, and honourable thoughts of God. Ver. 1,
* Truly God is good to Israel, even to such as are of a clean heart.' Ver.
23, * Nevertheless, I am continually with thee, thou hast holden me by
my right hand.' Ver. 24, ' Thou shalt guide me with thy counsel, and
afterward receive me to glory.' Ver. 25, ' Whom have I in heaven but
thee ? and there is none upon earth that I desire besides thee.' Ver.
26, * God is the strength,' or rock, * of my heart, and my portion for ever.'
Ver. 28, ' It is good for me to draw near to God.' So the church in that
Micah vii., when God had hid his face from her : ver. 7, when she sat
Chap. Y.] a cabinet of jewels. 48 1
in darkness ; ver. 8, when she was under the indignation of the Lord ;
ver. 9, when the righteous man was perished, and there was none
upright among men ; ver. 2, and when her enemies rejoiced, insulted
and triumphed over her ; vers. 8 and 10, yet now, even now, she keeps
up in her soul very high, precious, and honourable thoughts of the
Lord. Yer. 7, * My God will hear me.' Yer. 8, ' When I fall, I shall
arise ; when I sit in darkness, the Lord shall be a light unto me.' Yer.
9, ' He will bring me forth to the light, and I shall behold his right-
eousness.' I might give you twenty more instances, but enough is as
good as a feast. Dear Christians, when your graces are not transparent,
when your evidences for heaven are blotted, and when the face of God
is clouded, oh then, keep up in your hearts high, precious, and honour-
able thoughts of God and Christ, and of his w^ord and ways, &c. When
your sun of righteousness is set in a cloud, when great darkness is upon
your spirits, when all moonlight and starlight of your graces and
gracious evidences fails you, Acts xxvii. 20, yet then say with David,
* Thou art holy, O thou that inhabitest the praises of Israel,' Ps. xxii. 3;
and with Ezra, * Thou hast punished me less than mine iniquities de-
serve,' Ezra ix. 13 ; and with Nehemiah, 'Howbeit, thou art just in all
that is brought upon us, for thou hast done right, but we have done
wickedly ;' and with the church, * The Lord is righteous,' Neh. ix. 33.
In the darkest night, and under your deepest soul-distresses, say. Well, if
I perish, if I should miscarry for ever, yet I will maintain and keep up in
my heart, high, and precious, and honourable thoughts of God and
Christ, Lam. i. 18. Say, Well, though my graces are obscured, and
my evidences for heaven are blurred and soiled, yet I shall to my last
breath say the Lord is good, and his word is good, and his ways are
good ; yea, though he should slay me, yet I will trust in him, and
entertain noble and glorious thoughts of him. Job xiii. 1 5. This is the
way of ways to have your graces cleared and strengthened, your
evidences brightened, your comforts restored, and your assurance con-
firmed. But,
[12.] The twelfth proposition is this, viz.. That it is the great duty
and concernment of Christians to keep the evidences of their gracious
and happy condition always bright and shining. Christians should
make conscience of blurring and disfiguring the golden characters of
grace in their souls. The least character of grace in the soul, is more
worth than all the gold of Ophir, yea, more worth than ten thousand
thousand worlds ; and therefore every gracious Christian should be mar-
vellous careful, that he does not by wilful omissions or sinful commis-
sions cloud, dim, or darken the least character of grace, Eph. iv. 30,
Ps. li. 11, 12. Such as blot or lose their evidences for heaven, they lose
the comfort of their lives in this world. Satan's masterpiece is first to
work Christians to blot and blur their evidences for glory, by commit-
ting this or that heinous sin ; and then his next work is to rob them of
their evidences for glory, that so though at the long run they may get
safe to heaven, that yet Jacob-like they may go halting and mourning
to their graves. Satan knows, that whilst a Christian's evidences are
bright and shining, a Christian is temptation-proof Satan may tempt
him, but he cannot conquer him ; he may assault him, but he cannot
vanquish him. Satan knows, that whilst a Christian's evidences for
VOL. III. H h
482 A CABINET OF JEWELS. [ChAP. V.
heaven are bright and shining, no afflictions can sink him, nor no
opposition shake him, nor no persecution discourage him, nor no out-
ward wants perplex him ; and therefore he will use all his power and
policy, all his arts, crafts, and parts, to draw poor Christians to blot and
blur their evidences for glory. Satan knows, that a man may lose one
friend, and easily get another, lose his trade in one place, and soon get
a trade in another place ; lose his health and get it, lose an estate and get
an estate, &c. But if he lose his evidences for heaven, he knows it will
cost him many a prayer, and many a sigh, and many a groan, and many
a tear, and many a sad complaint, before he recovers his lost evidences;
and therefore his grand design is to plunder a Christian of his evidences
for heaven. O sirs ! keep but your evidences for heaven always bright
and shining, and then heavy afflictions will be light, and loug afflic-
tions will be short, and bitter afflictions will be sweet, 2 Cor. iv. 16-18;
and then every evidence fairly written in your hearts will be a living
comfort to you in a dying hour. When the tokens of death are upon
your bodies, and you shall see the lively characters of grace shining in
your souls, you will then cry out with old Simeon, ' Lord, now let thy
servant depart in peace,' Luke ii. 29 ; and with the spouse, ' Make
haste, my beloved, and be like to a roe, or to a young hart upon the
mountains of spices,' Cant. viii. 14 ; and with the bride, ' Come, Lord
Jesus, come quickly,' Rev. xxii, 20 ; and with Paul, ' I desire to be
dissolved and to be with Christ,' Philip, i. 23. When a man's evidences
for heaven are either lost or blotted and blurred, then he will be ready
to cry out with David, ' Oh spare me yet a little, that I may recover
strength before I go hence and be seen no more,' Ps. xxxix. 13 ; and
with Hezekiah, to turn his face to the wall and weep, Isa. xxxviii. 3.
There are four things that above all others a Christian should labour to
keep ; (1) Christ ; (2) his own heart ; (3) the word ; (4) his evidences
for heaven, bright and shining. But,
[18.] The thirteenth proposition is this viz.. It is the high concern-
ment of every Christian, either when he is in the dark, or when his
graces shine brightest, and when his evidences for heaven are clearest,
and his springs of comfoH Hse highest, then to have his heart and the
ei/e of his faith most firmly fixed upon these three royal forts, or these
three cities of refuge. It must be granted, that though our graces are
our best jewels, yet they are imperfect, and do not give out their full
lustre ; they are like the moon, which when it shines brightest hath her
dark spots ; and therefore a Christian had need have his eye, his heart
fixed upon the three following royal forts. You know in time of war
there are the outworks, and there are the royal forts. Now, when the
soldiers are beaten out of their outworks, they retire to the royal forts,
and there they are safe ; and then they cast up their caps and bid
defiance to their proudest enemies. Now, our graces and our gracious
evidences, they are our outworks ; and from these we may be beaten
in a day of desertion and temptation, &c. Now if we make our retrea
to the three following royal forts, we may in a holy sense cast up our
caps, and bid defiance to an host of devils, yea, to all the powers of
darkness. But,
Quest. But, sir, pray let us know which are these royal forts.
Ans. They are these three that follow.
1. The first is the free. rich. inHnite. sovereian, and alorious arace
Chap. V.] a cabinet of jewels. 483
of God} By free grace you are to understand the gracious good will
or favour of God, whereby he is pleased of his own free love to choose
and accept of some in Christ for his own. This we call first grace,
because it is the fountain of all other grace, and the spring from whence
they flow ; and it is therefore called grace, because it makes a man
gracious with God. Now mark, there have been many Christians
who have had no assurance of the love of God, no sight of their
interest in Christ, no sealing of the Spirit, nor no one clear evi-
dence of grace, that they durst rest the weight of their souls upon ; nor
no one promise in the whole book of God that they durst apply or rest
upon, who yet daily casting or rolling themselves, their souls, and their
everlasting concernments, upon the infinite, free, rich, and sovereign
grace of God in Christ, have found some tolerable peace, comfort, and
refreshment in such a practice all their days. A Christian may lose
the sight of his graces, and the evidences of his gracious estate ; he may
be so much in the dark, he may be so much benighted and bewildered
in his spirit, that there may be no way under heaven left to him to enjoy
peace, comfort, rest, quiet, settlement, or contentment, but by casting or
rolling of his soul upon the free, rich, infinite, and sovereign grace of
God in Christ ; and here casting anchor, the poor bewildered, deserted,
tempted, tossed soul may be safe and at rest, Isa. 1. 10. The free love
and favour of God will be a lamp to the soul in the darkest night ; it
will be a sweet lump that will sweeten the bitterest cup ; it will be
a singular cordial against all faintings ; it will be armour of proof
against all temptations ; it will be an everlasting arm to you under all
afflictions ; it will be a sun and a shield to you in every condition, Ps. iv.
6 : Ps. Ixxx. 3. * Cause thy face to shine, and we shall be saved.' Divine
favour is that pearl of price that is most desirable :^ Dan. ix. 17, ' The
Lord make his face to shine upon his sanctuary that is desolate, for the
Lord's sake ;' Num. vi. 24, ' The Lord make his face to shine upon you,
and be gracious to you ;' Ps. Ixvii. 1, ' God be merciful to you, and bless
you, and cause his face to shine upon you.' Life is a very desirable
thing ; ' skin for skin, yea, all that a man hath will he give for his life,'
Job ii. 4 ; and yet the loving-kindness of God is better than life : Ps.
Ixiii. 3, * Thy loving-kindness is better than life.' The Hebrew word is
chajim, lives ; to note that the loving-kindness of God is better than
many lives, yea, than all lives, and the revenues of life, put many lives
together, put all lives together ; and yet there is more excellency in the
least discovery of divine love than in them all. Many a man has been
weary of his life, but who have ever been weary of divine love ? Dear
Christians, are your graces or gracious evidences shining or sparkling ?
Oh then solace yourselves mostly in the free love and favour of God ;
for in his free favour lies the life of your souls, the life of your graces,
the life of your comforts, yea, in his free favour your all is bound up.
If your graces or evidences are so clouded and darkened, that you are
in a stormy day beat out of your outworks, oh now run to the free grace
and favour of God, as to your royal fort, as to your strong tower, as to
your city of refuge, where you may be safe and happy for ever. In such a
1 Gen. vi. 8 ; Exod. xix. 5 ; Eph. i. 5-7 ; 1 Tim. 1. 13-16. ' The grace of our Lord was
exceeding abundant.' The original word is vTi^t-rXiivetiri, was over full, redundant, more
than enough, more than might serve the turn for him who was the greatest of sinners.
2 Socrates prized the king's countenance above his coin. What is then the counte-
nance of God to a gracious soul ?
484 A CABINET OF JEWELS. [ChAP. V.
day ponder much upon these scriptures, Hosea xiv. 4, ' I will heal their
backsliding, I will love them freely.' God's love is a free love, having
no motive or foundation but within itself. All the links of the golden
chain of salvation are made up of free grace. The people of God are
freely loved : Deut. vii. 6-8 ; and freely chosen, John xv. 16-19, Eph.
i. 4 ; and freely accepted, Eph. i. 6 ; and freely adopted, Eph. i. 5, Gal.
iv. 5, 6; and freely reconciled, 2 Cor. v. 18-20 ; and freely justified,
Rom. iii. 24, 'Being justified freely by his grace;' and freely saved,
Eph. ii. 5 ; * By grace ye are saved,' ver. 8, * For by grace ye are saved ;'
Tit. iii. 5, ' Not by works of righteousness which we have done, but ac-
cording to his mercy he saved us.' Thus you see that all the golden
rounds in Jacob's ladder, that reaches from heaven to earth, are all made
up of free grace. Free grace is the foundation of all spiritual and
eternal mercies ; free grace is the solid bottom and foundation of all a
Christian's comfort in this world. Were we to measure the love of God
to us by our fruitfulness, holiness, humbleness, spiritualness, heavenly-
mindedness, or gracious carriages towards him, how would our hope, our
confidence every hour, yea, everymoment in everyhour, be staggered, if not
vanquished ! Rom. iv. 16. But all is of grace, of free grace, that the pro-
mise might be sure, and that our salvation might be safe. O sirs ! it is
free grace that will strengthen you in all your duties, and that will
sweeten all your mercies, Rom. viii. 33-36, and that will support you under
all your changes, and that will arm you against all temptations, and an-
swer all objections, and take off all Satan's accusations, that maybe cast in
to disturb the peace and quiet of your souls; aud therefore, whether your
graces or gracious evidences do shine or are clouded, yet still have your
recourse to the free grace of God, as to your first royal fort, your first
city of refuge ; and still cry out, Grace, grace. When your gracious
evidences are clearest and fullest, then it concerns you to look upon free
grace as your choicest and safest city of refuge. But,
2. The second royal fort that Christians should have their eyes, their
hearts fixed upon, whether their graces or gracious evidences sparkle
and shine, or are clouded and obscured, is the mediatory righteousness
of Christ} Beloved, there is a twofold righteousness in Christ. First,
there is his essential and personal righteousness as God. Now, this
essential personal righteousness cannot be imputed to us ; but then
there is, secondly, his mediatory righteousness, that is, that righteous-
ness which he wrought for us as mediator, whereby he did subject him-
self to the precepts, to the penalties, commands, and curses, answering
both God's vindictive and rewarding justice. This is communicated to
us and made ours, by virtue of which we stand recti in curia, justified
in God's sight. The mediatory righteousness of Christ is the matter of
our justification. Now, this mediatory righteousness of Christ includes,
first, the habitual holiness of his person in the absence of all sin, and
in the rich and plentiful presence of all holy and requisite qualities ;
secondly, the actual holiness of his life and death by obedience. By
his active obedience he perfectly fulfilled the commands of the law, and
by his passive obedience, his voluntary sufferings, he satisfied the
^ Imputed righteousness seems to be prefigured by the skins wherewith the Lord after
the fall clothed our first parents. The bodies of the beasts were for sacrifice, and the
skins to put them in mind that their own righteousness was, like the fig-leaves, imperfect,
and that therefore thev must be iustified another wav.
Chap. Y.] a cabinet of jewels. 485
penalty and commination of the law for transgressions. Mark, that
perfect satisfaction to divine justice in whatsoever it requires, either in
way of punishing for sin, or obedience to the law, made by the Lord
Jesus Christ, God and man, the mediator of the new covenant, as a com-
mon head representing all those whom the Father hath given to him,
and made over unto them that believe in him -} this is that righteous-
ness that is imputed to us in justification. No other righteousness
can justify us before the throne of God. Look, as Christ was made sin
for us only by imputation, so we are made righteous only by the imputa-
tion of his righteousness to us, as the Scripture clearly evidences : 2 Cor.
V. 2], 'He hath made him to be sin for us, who knew no sin, that we
might be made the righteousness of God in him.' Jer. xxiii. 6, * The
Lord our righteousness.' A soul truly sensible of his own unrighteous-
ness, would not have this sentence, ' The Lord our righteousness,'
blotted out of the Bible for ten thousand thousand worlds. 1 Cor.
i. 30, ' Christ Jesus is made unto us of God, wisdom, righteousness,' &c.
And pray, how is Christ made righteousness to the believer ? Not by
way of infusion, but imputation ; not by putting righteousness into him,
but by putting a righteousness upon him, even his own righteousness ;
by the imputing his merit, his satisfaction, his obedience unto them,
through which they are accepted as righteous unto eternal life : Kom.
V. 19, 'As by one man's disobedience many were made sinners, so by
the obedience of one shall many be made righteous.' Christ's right-
eousness is his in respect of inhesion, but it is ours in respect of impu-
tation ; his righteousness is his personally, but ours meritoriously.
Look, as there is a true and real union between us and Christ, so there
is a real imputation of Christ's righteousness to us. And a gracious
soul triumphs more in the righteousness of Christ imputed than he
would have done if he could have stood in the righteousness in which
he was created. This is the crowning comfort to a sensible and under-
standing soul, that he stands righteous before a judgment-seat in that
full, exact, perfect, complete, matchless, spotless, peerless, and most
acceptable righteousness of Christ which is imputed to him. The right-
eousness of Christ is therefore called * the righteousness of God,' Rom.
iii 21, 22 ; X. 3 ; Philip, iii. 9, because it is it which God hath designed,
and which God doth accept for us in our justification, and for and in
which he doth acquit and pronounce us righteous before his seat of
justice. That we are freely justified by the righteousness of Christ im-
puted to us, is the very basis, foundation, and state of [the] Christian re-
ligion, whereby it is distinguished from all other religions whatsoever.
Jews, Turks, pagans, and papists explode an imputed righteousness; yea,
papists jeer it, calling it a putative righteousness. Well, sirs, remember
this once for all, viz., that the mediatory righteousness of Christ is the
life of your souls, and will afford you these most admirable comforts.^
[1.] First, In this righteousness there is enough to satis fy the justice
of God to the utmost farthing. The mediatory righteousness of Christ
is so perfect, so full, so exact, so complete, and so fully satisfactory to
the justice of God, as that divine justice cries out, I have enough,
1 Osiander was of opinion that men were justified by the essential righteousness of
Christ as God, which opinion is largely confuted by Calvin in his ' Institutions.' [Sub
nomine. — G.]
2 Luther's great fear was, that when he was dead this glorious doctrine of free justifi-
cation by the righteousness of Christ would be sent packing out of the world.
486 A CABINET OF JEWELS. [ChAP. Y.
and I require no more ; I have found a ransom, and I am fully pacified
towards you, Ezek. xvi. 62, 63. But,
[2.] Secondly, This mediatory righteousness of Christ takes away all
our unrighteousness ; it cancels every bond, it takes away all iniquity,
and answers for all our sins, Isa. liii. ; Col. ii. 12-15. Lord, here are
my sins of omission, and here are my sins of commission ; but the
righteousness of Christ hath answered for them all. Here are my sins
against the law, and here are my sins against the gospel, and here are
my sins against the offers of grace, the tenders of grace, the strivings of
grace, the bowels of grace ; but the righteousness of Christ hath
answered for them all. When a cordial was offered to one that was
sick, Oh, said he, the cordial of cordials which I daily take is this :
' The blood of Jesus Christ cleanseth us from all our sins,' 1 John i. 7.
O sirs ! it would be high blasphemy for any to imagine that there
should be more demerit in sin, in any sin, in all sin, to condemn a be-
liever, than there is merit in Christ's righteousness to absolve him, to
justify him, Rom. viii. 1, 33-35. But,
[3.] Thirdly, This righteousness of Christ presents us perfectly
righteous in the sight of God. It is that pure, fine, white linen gar-
ment whereby our nakedness is covered before the face of God : ' And
to her was granted' (that is, to the Lamb's wife) ' that she should be
arrayed in fine linen, clean and white : for the fine linen is the right-
eousness of saints/ Rev. xix. 8 ; or the righteousnesses or justifications
of saints, for the Greek is plural, ra dixaiui^ara. Some by righteousnesses
understand the righteousness of Christ imputed, and the righteousness
of Christ imparted ; but I rather close with those who say it is an
Hebraism ; the plural righteousnesses noting that most perfect, com-
plete, absolute righteousness which Christ is pleased to piit upon his
people, Eph. v. 27. Upon the account of this righteousness of Christ,
the church is said to be without spot or wrinkle, and to be all fair :
* Thou art all fair, my love ; there is no spot in thee,' Cant. iv. 7 ; and
to be complete : ' And ye are complete in him, which is the head of all
principality and power,' Col. ii. 10 ; and to be without fault : ' They
are without fault before the throne of God,' Rev. xiv. 5. And so Col.
i. 21, * And to present us holy, and unblameable, and unreproveable, in
the sight of God.' But,
[4.] Fourthly, This righteousness of Christ will answer to all the
fears, doubts, and objections of your souls. How shall I look up to
God ? The answer is. In the righteousness of Christ. How shall I have
any communion with a holy God in this world ? The answer is. In the
righteousness of Christ. How shall I find acceptance with God ? The
answer is, In the righteousness of Christ. How shall I die ? The
answer is, In the righteousness of Christ. How shall I stand before a
judgment seat ? The answer is, In the righteousness of Christ.^ Your
sure and only way under all temptations, fears, conflicts, doubts, and
disputes, is by faith to remember Christ, and the sufferings of Christ,
as your mediator and surety, and say, O Christ ! thou art my sin, in
being made sin for me, and thou art my curse, in being made a curse
for me ; or rather, I am thy sin, and thou art my righteousness ; I am
' That was a rare speech of Luther : Ipse videat uhi anima mea mansura sit, qui pro ea
sic soUciius fuit, ut vitam pro ea posuerit, let him see to it where my soul shall rest, who
frinlr ar, mmoli oovq f^.. if ao +V.O+ V>a loi'r? Arsxu-r, ^^^a Ufa fr.r if
Chap. V.] a cabinet of jewels. 487
thy curse, and thou art my blessing ; I am thy death, and thou art my
life ; I am the wrath of God to thee, and thou art the love of God to
me ; I am thy hell, and thou art my heaven. sirs ! if you think of
your sins, and of God's wrath ; if you think of your guiltiness, and of
God's justice, your hearts will fail you, and sink into despair, if you
don't think of Christ, if you don't rest and stay your souls upon the
mediatory righteousness of Christ. But,
[5.] Fifthly and lastly. The righteousness of Christ is the best title
that you have to shew for a kingdonn that shakes not, for riches that
corrupt not, for an inheritance that fadeth not away, and for an
house not made with hands, hut one eternal in the heavens} The
righteousness of Christ is your life, your joy, your comfort, your crown,
your confidence, your heaven, your all; and therefore whether your
graces or gracious evidences do sparkle and shine, or are clouded or
blotted, yet still keep a fixed eye and an awakened heart upon the me-
diatory righteousness of Jesus Christ ; for that is the righteousness by
which you may happily live, comfortably die, and boldly appear before
a judgment-seat. But,
3. The third royal fort, that Christians should have their eyes, their
hearts fixed upon, whether their graces or gracious evidences sparkle and
shine, or are obscured and clouded, is tJie covenant of grace? The
covenant of grace is a new compact or agreement which God hath made
with sinful man out of his own mere mercy and grace, wherein he un-
dertakes both for himself and for fallen man, and wherein he engages
himself to make fallen man everlastingly happy. All mankind had been
eternally lost, and God had lost all the glory of his mercy for ever, had
he not of his own free grace and mercy made such an agreement with
sinful man. This covenant is called a covenant of grace, because it flows
from the mere grace and mercy of God. There was nothing out of God,
nor nothing in God, but his mere mercy and grace, that moved him to
enter into covenant with poor sinners. In the covenant of grace there
are two things considerable : First, The covenant that God makes for
himself to us, which consists of these branches, (1.) that he will be our
God ; (2.) that he will give us a new heart, a new spirit ; (3.) that he
will not turn away his face from us from doing of us good ; (4.) that he
will put his fear into our hearts ; (5.) that he will cleanse us from all
our filthiness, and from all our idols ; (6.) that he will rejoice over us
to do us good. Secondly, Here is the covenant which God doth make
for us to himself, which consists in these things, (1.) that we shall be
his people ; (2.) that we shall fear him for ever ; (3.) that we shall walk
in his statutes, keep his judgments and do them ; (4.) that we shall not
depart from him. Upon many accounts I may not enlarge on these
things ; but by these short hints it is evident that the covenant of grace
is an entire covenant made by God, both for himself and for us. O
sirs ! in the covenant of grace God stands engaged to give whatsoever
he requires.
[1.] First, He requires us to know him, and he has engaged himself
that we shall know him : 1 Chron. xxviii. 9, Jer. xxiv. 7, * I will give
1 Heb. xii. 28 ; 1 Peter i. 3-5 ; 2 Cor. v. 1-4.
2 Deut. iv. 25 ; Isa. Iv. 3, and liv. 7-10 ; Jer. xxxi. 31 ; Pa. 1. 5, &c. ; Hosea xiv. 4 ;
Tit. iii. 6 ; Eph. i. 6-7, chap. ii. 5, 7, 8 : Eom. ix. 18, 23; Jer. xxxii. 38-41 ; Ezek. xxxvi.
25-27.
488 A CABINET OF JEWELS. [ChAP. V.
them a heart to know me, that I am the Lord ;' and Jer. xxxi. 34, * They
shall all know me, from the least of them to the greatest of them,' Heb.
viii. 11. But,
[2.] Secondly, The Lord frequently requires his people to trust in
him, Ps. Ixii. 8 ; Isa. xxvi. 4 ; 2 Chron. xx. 20. And he has engaged
himself that his people shall trust in him : Zeph. iii. 1 2, * I will leave
in the midst of thee an afflicted and poor people, and they shall trust
in the name of the Lord.' But,
[3.] Thirdly, The Lord frequently commands Ms people to fear him,
Deut. vi. 13, chap. viii. 6. And he has engaged himself that they shall
fear him : Jer. xxxii. 40, ' I will put my fear into their hearts, that they
shall not depart from me.' Hosea iii. 5, ' They shall fear the Lord and
his goodness.' But,
[4.] Fourthly, The Lord frequently commands his people to love
him: Deut. xi. 1, Ps. xxxi. 23, * O love the Lord, all ye his saints!' And
he has promised and engaged himself that his people shall love him :
Deut. XXX. 6, ' The Lord thy God will circumcise thy heart, and the
heart of thy seed, to love the Lord thy God with all thine heart and
with all thy soul' But,
[5.] Fifthly, The Lord frequently commands his people to call upon
him, and to pray unto him, Ps. 1. 15, 1 Thes. v. 17, &c. ; and he has
promised and engaged himself to pour upon them a spirit of prayer :
Zech. xii. 10, * I will pour upon the house of David, and upon the inhabi-
tants of Jerusalem, the spirit of grace and supplications.' But,
[6.] Sixthly, The Lord frequently commands his people to repent and
to turn from their evil ways, Hosea xiv. 1, Ezek. xiv. 6, xviii. 30, Acts
xvii. 30, xxvi. 20 ; and he has promised and engaged himself that they
shall repent and turn from their evil ways, Acts v. 30, xi. 18, 2 Tim. ii,
25, Isa. XXX. 22, Jer. xxiv. 7. But,
[7.] Seventhly, The Lord has commanded his people to obey him,
and to walk in his statutes, Jer. xxiv. 7; and he has promised and
engaged himself that his people shall obey him and walk in his statutes :
Ezek. xxxvi. 27, * And I will put my Spirit within you, and cause you
to walk in my statutes, and ye shall keep my judgments and do them.'
So Ezek. xi. 19, 20 ; xxxvii. 23, 24. But,
[8.] Eighthly, The Lord commands his people to mourn for their
sins, Isa. xxii. 12, Joel ii. 12, James iv. 10 ; and he has promised and
engaged himself to give them a mourning frame : Zech. xii. 10, ' They
shall look upon him whom they have pierced, and they shall mourn for
him as one that mourneth for an only son ;' Ezek. vii. 16, * They shall
be on the mountains as the doves of the valleys, all of them mourning
every one for his iniquity." But,
[9.] Ninthly, The Lord commands his people to grow in grace,
2 Peter iii. 18, &c. ; and he has promised and engaged himself that they
shall grow in grace: Ps. xcii. 12-14, 'The righteous shall flourish like
the palm tree' (which is always green and flourishing) ; ' he shall grow
like a cedar in Lebanon." The cedar of all trees is most durable, and
shoots up highest. * Those that be planted in the house of the Lord
shall flourish in the courts of our God ; they shall still bring forth fruit
in old age ; they shall be fat and flourishing.' See Hosea xiv. 5-7 ;
Mai. iv. 2, &c. But,
[10.] Tenthly, The Lord commands his people not to suffer sin to
Chap. V.] A cabinet of jewels. 489
reign in them : Rom. vi. 12, ' Let not sin reign in your mortal body ;'
and he has promised and engaged himself that sin shall not reign in
them : Rom. vi. 14, * Sin shall not have dominion over yon \ Jer.
xxxiii. 8, * And I will cleanse them from all their iniquity ;' Ezek. xxxvi.
25, * Then will I sprinkle clean water upon you, and ye shall be clean
from all your filthiness ; and from all your idols will I cleanse you ;'
Micah vii. 19, 'He will subdue our iniquities.' But,
[11.] Eleventhly, He has coiUTnanded his jpeopleto loatJie their sins,
and to loathe themselves for their sins : Ps. xcvii. 10, 'Ye that love the
Lord hate evil ; Rom. xii. 9, ' Abhor that which is evil' And the Lord
hath promised and engaged himself to give them such a frame of spirit :
Ezek. xxxvi. 1 3, ' Then shall you remember your own evil ways, and
your doings that were not good, and shall loathe yourselves in your own
sight for your iniquities, and for your abominations ; Ezek. vi. 9, 'And
they that escape of you shall remember me among the nations whither
they shall be carried captives, because I am broken with their whorish
heart, which hath departed from me, and with their eyes, which go
a-whoring after their idols ; and they shall loathe themselves for the
evils which they have committed in all their abominations ;' Ezek. xx.
43, 'And there shall ye remember your ways and all your doings wherein
you have been defiled, and ye shall loathe yourselves in your own-sight,
for all your evils that ye have committed.' But,
[12.] Twelfthly and lastly, for enough is as good as a feast, God has
commanded us to hold out, to persevere to the end, 1 Cor. xv. 58, Rev.
ii. 10, Luke xviii. 1 ; and the Lord has promised and engaged himself
that they shall persevere : Job xvii. 9, ' The righteous shall hold on his
way, and he that hath clean hands shall be stronger and stronger ;' Isa.
xl. 31, ' They that wait upon the Lord shall renew their strength, they
shall mount up with wings as eagles, they shall run and not be weary,
they shall walk and not faint.'
Thus you see by an induction of twelve particulars that whatever God
requires of his people, he stands engaged by the covenant of grace to
give to his people, to do for his people.
Now mark, the covenant of grace is confirmed to us in the surest and
most glorious way that can be imagined, Gen. xvii. 7 ; Heb. xiii. 20 ;
Ps. Ixxxix. 28 ; 2 Sam. xxiii. 5. The covenant of grace is so strongly
ratified that there can be no nulling of it. For,
[1.] First, It is confirmed to us % ^'^s word. ' I will be your God,
and you shall be my people,' Jer. xxxiii. 38. Now, ' all the promises
of God in him are yea, and in him amen, unto the glory of God by
us,' 2 Cor. i. 20 ; that is, they are stable and firm, as the Hebrew word
signifies. They will eat their way over all Alps of opposition. In the
new covenant God neither makes nor fulfils any promises of salvation
but in Christ and by Christ.
[2.] Secondly, God hath ratified the covenant of grace hy his oath,
Gen. xxii. 16, Heb. vi. 19. His promise is enough, but surely his oath
must put all out^f question. There is no room for unbelief now God
hath sworn to it. Had there been a greater God, he would have sworn
by him. But,
[3.] Thirdly, God hath ratified it hy the death of his Son, Gal. iii. 15,
Heb. ix. 15, 16. A man's last will and testament, as soon as he is dead,
is in force, and cannot then be disannulled. The covenant of grace is
490 A CABINET OF JEWELS. [ChAP. V.
a testamentary covenant, which, by the death of the testator, is so settled
that there is no altering of it. But,
[4.] Fourthly and lastly, The covenant of grace is ratified hy the
seals which God hath annexed to it. What was sealed by the king's
ring could not be altered, Esther viii. God hath set his seals to the
covenant of grace, his broad seal in the sacraments, and his privy seal
in the witness of his Spirit, and therefore it is sure, and cannot be
reversed, &c.
Now, whenever you look upon your graces or gracious evidences with
one eye, be sure you look upon the covenant of grace, your last royal
fort, with the other eye. The whole hinge of a man's comfort and
happiness hangs upon the covenant of grace. The covenant of grace is
the saint's original title to heaven ; it is a saint's best and brightest
evidence for life and salvation. There was an eternal design, an eternal
plot, if I may so speak, betwixt God the Father and the Lord Jesus
Christ ; a bargain, a covenant made between the Father and the Son,
for the salvation of his chosen ones ; and by this patent and tenure of
grace all saints have title to heaven, &c. Dear Christians, many times
your gracious evidences are so blotted and blurred that you cannot read
them. Oh then, turn to the covenant of grace 1 When other evidences
fail you, the covenant of grace will be a glorious standing evidence to
you. It is upon the score of the covenant that you must challenge an
interest in all the glory of another world. The covenant of grace is the
great charter, the magna chaiia, of all your spiritual privileges and im-
munities. Now, in this great charter the Lord declares that sincerity
shall go for perfection, Luke i. 5, 6. In this great charter the Lord
hath declared that he judges his people by the standing bent and frame
of their hearts, and not by what they are under some pangs of passion,
or in an hour of temptation. Acts xiii. 22. In this great charter the
Lord declares that his eye is more upon his people's inward disposition
than it is upon their outward actions, 2 Chron. xxx. 18-20 ; and that
his eye is more upon their will than it is upon their work, 2 Cor. viii. 1 2,
Philip, ii. 13. In this great charter, the covenant of grace, the Lord
hath declared that he will not forsake his people, nor cast off his people,
because of those failings and weaknesses that may, and do, attend them :
1 Sam. xii. 22, ' For the Lord will not forsake his people for his great
name's sake : because it hath pleased the Lord to make you his people.'
Ponder much upon Jer. xxxi. 31-88. He chose you for his love, and he
still loveth you for his choice. God will rather pity his people under
their weakness than he will reject them for their weakness. The cove-
nant of grace that God hath made with his people is as the covenant
that a man makes with his wife. * I will betroth thee unto me for ever,
saith the Lord. Turn, O backsliding children, saith the Lord, for I am
married unto you,' Hosea ii. 19, 20 ; Jer. iii. 13. Now, a man will
never reject his wife ; he will never cast off his wife for those common
weaknesses and infirmities that daily attends her; no more will the Lord
cast off his people because of the infirmities that daily hang upon them.
In this great charter — the covenant of grace — the Lord declares that he
will require no more than he gives, and that he will give what he re-
quires, and that he will accept what he gives ; and what can a God say
more ? and what can a gracious soul desire more ?
(l QTre t wrnon oil ia nlmirl-\7' n^^ArTiocirl onn all ncirlr ix'ifl
nn nnrwa • irrno-n
Chap. V.] a cabinet of jewels. 491
a Christian's graces are not transparent, when his evidences for heaven
are soiled and blotted, and when neither heart nor house are as they
should be, it is good then to turn to the covenant of grace, and to dwell
upon the covenant of grace. Thus David did : 2 Sam. xxiii. 5, ' Although
iny house be not so with God ; yet he hath made with me an everlasting
covenant, ordered in all things, and sure : for this is all my salvation, and
all my desire, although he make it not to grow.' Let me give a little
light into the words.
' Although my house be not so with God.' Though David in the
main had a good heart, yet he had but a wicked house. Absalom had
slain his brother, rebelled against his father, and lay with his father's
concubines ; and Amnon had deflowered his sister, &c. Now David,
under a deep sense of all this wickedness, and of his own personal un-
worthiness, sadly sighs it out, ' Although my house be not so with God,'
&c. ; though I have not walked so exactly and perfectly as I should
have done, though neither I nor my house have walked answerable to
those great mercies and singular kindnesses of God that have been ex-
tended to us ;
' Yet he hath made with me an everlasting covenant.' The word
everlasting hath two acceptations. It doth denote, (1 .) Sometimes a
long duration, in which respect the old covenant, clothed with figures
and ceremonies, is called everlasting, because it was to endure, and did
endure a long time. (2.) Sometimes it denotes a perpetual duration, a
duration which shall last for ever. In this respect the covenant of grace
is everlasting. It shall never cease, never be broken, nor never be
altered.^ Now, the covenant of grace is an everlasting covenant in a
twofold respect :
First, Ex 'parte foederantis, in respect of God, who will never break
covenant with his people ; but is their God, and will be their God for
ever and ever : Ps. xlviii. 14, * For this God is our God for ever and
ever : he will be our guide even unto death.' Ay, and after death too ;
for this is not to be taken exclusive. He will never leave his people,
nor forsake his people, Heb. xiii. 5, 6.
Secondly, Ex parte confoederatoruTn, in respect of the people of God,
who are brought into covenant, and shall continue in covenant for ever
and ever. You have both these expressed in that excellent scripture,
Jer. xxxii. 40, ' I will make an everlasting covenant with them, that I
will not turn away from them, to do them good ; but I will put my fear
in their hearts, that they shall not depart from me.' Seriously dwell
upon the place. It shews that the covenant is everlasting on God's
part, and also on our part. On God's part, ' I will never turn away from
them, to do them good ;' and on our part, * they shall never depart
from me.' How so ? * I will put my fear in their hearts, that they
shall not depart from me' (even that fear spoken of in ver. 39, ' that
they may fear me for ever').
* Ordered in all things.' Oh what head can conceive, or what tongue
can express that infinite counsel, wisdom, love, care and tenderness, that
the blessed God has expressed in ordering the covenant of grace, so as
it may most and best suit to all the wants, and straits, and necessities,
and miseries, and desires, and longings of poor sinners' souls. The co-
venant of grace is so well ordered by the unsearchable wisdom of God,
1 Vide Isa. Iv. 3 ; Gen. xvii. 7 ; Ps. cv. 9, 10 ; lea. Ixi. 8 ; Heb. iii, 20.
492 A CABINET OF JEWELS. [ChAP. V.
that you may find in it remedies to cure all your diseases, and cordials
to comfort you against all your faintings, and a spiritual armoury to arm
you against all your enemies, viz., the world, the flesh, and the devil, Isa.
xl. 28, and Ps. cxlvii. 5. Dost thou, O distressed sinner, want a loving
God, a compassionate God, a reconciled God, a sin-pardoning God ? Here
thou mayest find him, in the covenant of grace. Dost thou want a
Christ to counsel thee by his wisdom, and to clothe thee with his right-
eousness, and to adorn thee with his grace ? Here thou mayest find him
in a covenant of grace. Dost thou want the Spirit to enlighten thee,
to teach thee, to convince thee, to awaken thee, to lead thee, to cleanse
thee, to cheer thee, and to seal thee up to the day of redemption ? Eph.
i. 13. Here thou mayest find him in a covenant of grace. Dost thou
want grace, or peace, or rest, or quiet, or content, or comfort, or satis-
faction ? Here thou mayest find it in a covenant of grace. God has laid
into the covenant of grace, as into a common store, all those things that
sinners or saints can either beg or need. Look, as that is a well-ordered
commonwealth where there are no wholesome laws wanting to govern
a people, and where there are no wholesome remedies wanting to relieve
a people ; so that must needs be a well-ordered covenant, where there
is nothing wanting to govern poor souls, or to relieve poor souls, or to
save poor souls ; and such a covenant is the covenant of grace.
And sure the covenant of grace is a sure covenant: Deut. vii. 9, 'The
Lord thy God he is God, the faithful God' (or the God of Amen),
' which keepeth covenant with them that love him ;' Ps. Ixxxix. 33,
* My covenant will I not break ' (Hebrew, I will not profane), * nor alter
the thing that is gone out of my lips.^ All God's precepts, all God's
predictions, all God's menaces, and all God's promises, are the issue of
a most just, faithful, and righteous will. God can neither die nor lie :
Titus i. 2, ' In hope of eternal life, which God, that cannot lie, promised
before the world began.' There are three things that God cannot do :
(1.) He cannot die ; nor (2.) he cannot lie ; nor (3.) he cannot deny
himself: Josh, xxiii. 14, 'And behold, this day I am going the way of
all the earth ; and ye know in all your hearts, and in all your souls,
that not one -thing hath failed of all the good things which the Lord
your God spake concerning you ; all are come to pass unto you, and not
one thing hath failed thereof O sirs ! the covenant of grace is bot-
tomed upon God's everlasting love, upon God's unchangeable love, upon
God's free love, John xiii. 1. Whom God loves once, he loves for ever:
' I have loved thee with an everlasting love,' Jer. xxxi. 3. God can as
well cease to be, as he can cease to love those whom he has taken into
covenant with himself. And as the covenant of grace is bottomed upon
God's everlasting love, so it is bottomed upon God's immutable counsel :
' God willing more abundantly to shew unto the heirs of promise the
immutability of his counsel, confirmed it by an oath,' Heb. vi. 17. And
as the covenant of grace is bottomed upon the immutable counsel of
God, so it is bottomed upon the free purpose of God : 2 Tim. ii. 19,
* The foundation of God standeth sure ;' that is, the decree and purpose
of God's election stands firm and sure. Now the purpose of God's
election is compared to a foundation, because it is that upon which all
our happiness and blessedness is built and bottomed, and because, as a
foundation, it abides firm and sure. And as the covenant of grace is
Chap. V.] a cabinet of jewels. 493
bottomed upon the free purpose of God, so it is bottomed upon the
glorious power of God, Isa. xxxiii. 11, xli. 2 ; Mai. iv. 1 ; 1 Cor. i. 25.
The power of God is an infinite power, it is a supreme power, a power
that overtops the power of all mortals. What is the stubble to the
flames, the chaff to the whirlwind 1 No more is all created power to
the power of God. The weakness of God is stronger than men ; and
did not Pharaoh find it so ? and Haman find it so ? and Sennacherib
find it so ? and Nebuchadnezzar find it so ? and Belshazzar find it so ?
and Herod find it so ? In all the ages of the world the power of God
hath bore down all before it. The power of God is an independent
power, a matchless power, an incomparable power, an enduring power,
an eternal power. And as the covenant of grace is bottomed upon the
power of God, so it is bottomed upon the oath of God : Luke i. 72,
* To perform the mercy promised to our fathers, and to remember his
holy covenant.' Ver. 73, ' The oath which he sware to our father Ab-
raham.' Heb. vi. 17, 18; Ps. Ixxxix. 34, 35. To think that God will
break his oath, or be perjured, is an intolerable blasphemy. Once
more give me leave to say, the covenant of grace is bottomed not only
upon the oath of God, but also upon the precious blood of Christ. The
blood of Christ is called * the blood of the everlasting covenant,' Heb. xiii.
20, Mat. xxvi. 28. ' This is my blood of the New Testament, which is
shed for many for the remission of sins,' Heb. ix. 15. 'And for this
cause he is the Mediator of the New Testament, that by means of death,
for the redemption of the transgressions that were under the first Testa-
ment, they which are called might receive the promise of eternal in-
heritance.' Ver. 17, * A testament is of force after men are dead.' It
is called a covenant and a testament. (1.) A covenant in respect of
God, and a testament in respect of Christ. (2.) A covenant in respect
of the manner of agreement, and a testament in respect of the manner
of confirming. Jesus Christ died as a testator, and by his death con-
firmed the testamentary gift before made of life and salvation. Now,
the covenant of grace being thus gloriously bottomed as you see, it must
roundly and undeniably follow, that the covenant of grace is a sure
covenant.
' For this is all my salvation and all my desire ;' i. e. this is the great
ground of all my hope concerning my salvation, and of all the happiness
and blessedness which I look for in another world. This everlasting
covenant, this sure covenant, is the great charter of charters that I have
to shew for eternal bliss. David was drawing near to his eternal home,
and whether his graces and gracious evidences for heaven's happiness
were bright and shining, or blotted and clouded, I shall not at this time
stand to inquire. It is enough that he stays his soul upon the covenant
of grace, and that he comforts and solaces his soul in the covenant of
grace. And oh that all Christians, when their graces and gracious
evidences are either clouded or blotted, or else sparkling and shining,
that they would frequently eye these three royal forts, viz., (1.) the free
grace and favour of God ; (2.) the mediatory righteousness of Christ ;
(3.) the covenant of grace. Now, that I may the more effectually pre-
vail with you to look upon these royal forts, and to delight in these
royal forts, and to prize these royal forts, and to improve these royal
forts, give me leave to offer these three things briefly to your con-
sideration :
494^ A CABINET OF JEWELS. [ChAP. Y.
First, Our best graces and performances are not commensurate and
square payment in the eyes of pure justice. All of them as inherent
in us, and acted by us, are but imperfect excellencies. No man hath
so much grace and holiness as is required, nor doth he so much as he
is obliged to do. Every particular grace, though it be of an heavenly
and divine original, yet it is like the stars twinkling, though placed in
the heavens; so that if God should enter into judgment with the most
righteous person, even the righteousness that is in him would not be
safety and defence unto him, Ps. cxliii. 2, Job xiv. 8, 4, Rom. iii. 20 ;
for what a deal of pride have we mixed with a little humility ! and
what a deal of passion have we mixed with a little meekness ! and what
a deal of hypocrisy have we mixed with a little sincerity ! and what a
deal of earthly-mindedness have we mixed with a little heavenly-
mindedness ! and what a deal of unbelief have we mixed with a little
faith ! O sirs ! in the great business of your access to God, and of your
acceptance with God, and of your reconciliation to God, and of your
justification before God, it is best, safest, and noblest to bottom your
faith, hope, and expectation infinitely rather upon imputed righteous-
ness than inherent righteousness, upon what Christ has done for you
than upon what he has done in you, Rom. iii. 20-27, Philip, iii. 8-10.
Inherent righteousness is stained, imperfect, impure; but imputed
righteousness is pure and perfect. If there were any stain or any im-
perfection in that, it could not justify us, it could not save us, it could
not secure us from wrath to come. Such evidences as are not fetched
from any thing in us, nor from any things done by us, but are fetched
by faith from our free justification, and from Christ's full satisfaction
which he hath wrought for us, will be found the most full, the most
sweet, the most refreshing, the most comforting, and the most satisfying
evidences. Christ is all fair, all perfect, all pure ; and therefore let him
be most in your eye and most upon your hearts. But here take heed
that you do not look upon your graces, or your gracious evidences, as
poor, low, weak, contemptible things, as too many do ; for the least of
them is more worth than heaven and earth, and they may yield you
much comfort, much support, much refreshing, and much satisfaction,
though they cannot yield you that full comfort nor that full satisfaction
as Christ himself can yield, as Christ's satisfaction can yield, as free jus-
tification can yield. Though children and friends cannot yield to a
wife that full comfort, content, delight, and satisfaction as her husband
does, yet they may yield her much comfort, much content, much delight,
much satisfaction. The application is easy. But,
Secondly, Consider, that Christian that hath free grace, that hath free
justification, that hath the mediatory righteousness of Christ, that hath
the satisfaction of Christ, that hath the covenant of grace most constantly
in his sight, and most frequently warm upon his heart, that Christian,
of all Christians in the world, is most free from a world of fears, and
doubts, and scruples, which do sad, sink, perplex, and press down a
world of other Christians, who affect a life of sense, and who daily eye
more what Christ is a-doing in them, and what they are a-doing for
Christ, than they do eye either his active or passive obedience. Christ
hath done great things for his people, and he has suffered great things
for his people, and he has purchased great things for his people, and he
has prepared great things for his people ; yet many of his own dear
Chap. Y.] a cabinet of jewels. 495
people are so taken up with their own hearts, and with their own duties
and graces, that Christ is little eyed by them or minded by them ; and
what is this but to be more taken with the streams than with the foun-
tain ? with the leaves, blossoms and fruit, than with the tree itself ?
with the bracelets, ear-rings, and gold chains, than with the husband
himself ? with the nobles that wait, than with the king that is waited on ?
And this is the great reason why so many Christians, who will certainly
go to heaven, do walk in darkness, and lie down in sorrow. But,
Thirdly, Trusting in our own duties, and resting on our own right-
eousness, and not on Christ's solely, is a close, secret, spiritual, dangerous,
and unperceivable sin, which the nature of man is exceedingly prone
unto, Isa. Iviii. 1 -3 ; Zech. vii. 5, 6. The pharisees were mightily given
up to trust in their own righteousness, to rest on their own righteousness,
and to boast and glory in their own righteousness. Mat. xxiii., Luke
xviii.; and this proved their mortal disease, their damning sin. Trusting
in their own righteousness had so besotted and benumbed them, that
they had no mind, no heart to open the gates of their souls, that the
King of glory might enter in. And this was that which undid the Jews,
Rom. X. 3, ' For they being ignorant of God's righteousness, and going
about to establish their own righteousness, have not submitted them-
selves to the righteousness of God.' And it is observable, the apostle
useth an emphatical word of a Jew, Rom. ii. 17, 'Thou restest in the law,'
B-TrocvwTravyi, thou art secure in the law, and in some admirable privilege
and signal testimony of God's love. This was Bernard's temptation,
when being assisted in duty he could stroke his own head with Bene
fecisti, Bernards, O Bernard, this was gallantly done, now cheer up
thyself !^ It was the saying of a precious saint, that he was more afraid
of his duties than of his sins, for the one made him often proud, and
the other made him always humble. ^ It was good counsel Luther gave,
Cavendum est non solum a peccatis, sed a bonis operilus, we must
take heed not only of our sins, but of our good works. Duties can never
have too much diligence used about them, nor too little confidence
placed in them. They are good helps, but bad saviours. It is necessary
we do them, but it is dangerous to rely upon them. If the devil cannot
dissuade us from performing religious duties, then his next work will be
to persuade us all he can to rely upon them, to make saviours of them,
because this will as much gratify Satan, and as certainly ruin our souls,
as if we had wholly neglected them. O man ! thine own righteousness
rested in, will as certainly and eternally undo thee as the greatest and
foulest enormities. This soul-sickness is that spiritual idolatry that will
undo thee, for thou makest thyself a saviour, and thy duties a saviour, and
sayest of thy duties as they did of the golden calf, 'These are the gods that
brought thee out of the land of Egypt.' Open wickedness, open idolatry,
slays her thousands, but secret idolatry, a secret resting upon duties,
slays her ten thousands. Multitudes bleed inward by this disease, and
die for ever. Open profaneness is the broad dirty way that leads to
hell, but religious duties rested in, is as sure a way, though a cleaner
way to hell. Profane persons and formal professors shall meet at last
^ Look, as there is nothing more pleasing to Christ than the renouncing of all con-
fidence in our own duties and righteousness ; so there is nothing more provoking to
Christ, than the setting up of our own duties and righteousness. This is a secret impos-
thume that kills thousands.
^ John Foxe the Martyrologist, as before.— G.
496 A CABINET OF JEWELS. [ChAP. V.
in one hell. Ah, Christians ! don't make religious duties your money,
lest you and your money perish together. The phoenix gathers sweet
odoriferous sticks in Arabia together, and then blows them with her
wings and burns with them ; so do many shining professors burn them-
selves with their own diities and services. You know in Noah's flood,
all that were not in the ark, though they clamb up the tallest trees,
and the highest mountains and hills, yet were drowned : so let men
climb up to the highest duties, yet if they be not housed in Christ, and
in his righteousness, they will be as certainly damned, as the men in
the old world were certainly drowned. Adam and all his posterity was
to be saved by doing ; * Do this and live.' And hence it is natural to
all the sons and daughters of Adam to rest on duties, and to look for
life and happiness in a way of doing ; but if salvation were to be had
by doing, what need of a Saviour 1 Well, remember this once for all,
such as rest on duties, such as rest on their own righteousness, or on
anything on this side Christ, such shall find them as weak as the
Assyrian, or as Jareb. They cannot heal them, they cannot cure them
of their wounds. When Ephraim saw his sickness, and Judah saw his
wound, then went Ephraim to the Assyrian, and sent to king Jareb,
yet could they not heal him, nor cure him of his wound, Hosea v. 13.
Duties are to Satan as the ark of God was to the Philistines ; he
trembles to see a soul diligent in the use of them, and yet not daring
to rely on them but on Christ ; but when he can draw poor souls to
confide in their duties, and to rest on their duties, then he has his de-
sign, then he claps his hands for joy, then he cries out. Ah ! ah ! so
would I have it. There is no sin that doth so formally and immediately
oppose Christ, and reject Christ, and provoke Christ, as this of resting
upon self-righteousness ; and therefore above all, pray against this, and
watch against this, and weep over this. There is no man in his wits
that hath a precious lading, that will dare to adventure it in a cracked
and broken vessel; so there is no Christian in his wits that will dare
to adventure the everlasting safety of his soul upon the leaking vessels
and bottoms of his own holiness or services. O sirs ! your duties cannot
satisfy the justice of God ; they cannot satisfy the law of God ; your
present duties cannot satisfy for your former sins and rents that be be-
hind. A man that pays his rent honestly every year, does not thereby
satisfy for the old rent not paid in ten or twenty years before. Thy
new obedience, O Christian, is too weak to satisfy for old debts, and
therefore roll thyself on Christ, and Christ alone, for life and for salva-
sion. Bellarmine could say after all his disputes for relying on works,
on saints and angels, Tutius est, &c} The safest way is to rely on
Jesus Christ. Now, let all these things work you to renounce your
own righteousness, and to take sanctuary alone in the pure, perfect, and
most glorious righteousness of Jesus Christ, and in the free grace of
God. Paul is called by one [Augustine] the best child of grace in the
world ; for whatsoever he was, or had, or did, he ascribeth all to free
grace, Eph. iii. 8 ; he was the chiefest of the apostles, and yet less than
the least of all saints ; he was very eminent in grace, and yet what he
* The authority for this is the great cardinal's own treatise on ' Justification,' lib. v.
cap. vii. After defending the Romish as against the Protestant Evangelical, he made
this remarkable concession : ' Propter incertiludinem proprice justiticn et periculum inanis
glorias, tutissimum esse in sola miser icordia Dei et henignitaie fiduciam suam reponere.' — G.
Chap. Y.] a cabinet of jewels. 497
was, he was by grace. ' By the grace of God I am what I am,' 1 Cor.
XV. 10. He lived, ' yet not he, but Christ lived in him,' Gal. ii. 20. He
* laboured more abundantly than they all, yet not he, but the grace of
God which was with him,' 1 Cor. xv. 10. He was able to do all things,
but still 'through Christ that strengthened him,' Philip, iv. 13. Oh that
these three last things might work you to be more in love with free
grace than ever, and to be more in love with the righteousness of Christ
than ever, and to be more in love with the covenant of grace than ever
But,
[14.] The fouyieenth ■pro-position is this. The more grace, the more
holiness, the more any man has of the Spirit of sanctification, the
more clear, the more fair, the more full, the more sweet will his
evidences be for heaven, for salvation ; and the more comfort, and the
more assurance, and the more settlement, and the more of the ivitness
of the spirit of adoption, such a person will certainly attain unto.
That Spirit which is the earnest of our inheritance, and which seals us
up to an holy assurance, is an holy Spirit, Eph. i. 13, 14 ; he is fre-
quently called the Holy Spirit. ' Cast me not away from thy presence ;
and take not thy Holy Spirit from me,' Ps. li. Jl. 'But they rebelled
and vexed his Holy Spirit,' Isa. Ixiii. 1 0. ' And grieve not the Holy Spirit
of God, whereby ye are sealed unto the day of redemption,' Eph. iv. 30.
' He therefore that despiseth, despiseth not man, but God, who hath also
given unto us his Holy Spirit,' 1 Thes. iv. 8. To make a man holy, is
more than to create a world ; it is a work too high and too hard for
angels or men ; it becomes none, and it can be done by none but by the
Holy Spirit. Sanctification is the Spirit's personal operation ; it is the
great work of the Spirit to shape, form, and fashion the new-creature
holiness in all the vessels of glory, 2 Thes. ii. 13, 1 Peter i. 2. The
Spirit is the root of all holiness, and therefore the several parts of holi-
ness are called the fruits of the Spirit. Holiness is the very picture of
God ; and certainly no hand can carve that excellent picture but the
Spirit of God. Holiness is the divine nature, and none can impart that
to man but the Spirit ; the Spirit is the great principle of holiness.
Now, the more grace, the more holiness any man hath, the more he is
the delight of the Spirit ; and the more the Spirit will delight to witness
his sonship, his saintship, and his heirship unto him. Scripture and
experience will tell you, that commonly men of greatest holiness have
been men of greatest assurance. This is certain, the more holiness the
more assurance ; for so the precious promises runs, Isa. xxxii. 17. ' The
work of righteousness shall be peace,' to wit, peace of conscience, Rom.
V. 1 ; * and the effect of righteousness, quietness and assurance for ever.'
Inherent righteousness, for of that he speaks, as is evident by the 1 5th
and 16th verses of the same chapter, is the highway to assurance and
peace. So Ps. 1. 23, * To him that ordereth his conversation aright, will
I shew the salvation of God ; ' that is, declare myself to be his Saviour,
say some ; say others, I will give him a prospect of heaven here, and a
full fruition of heaven hereafter ; say others, I will cause him to see and
know that he shall be saved. So John xiv. 21, ' He that hath my com-
mandments, and keepeth them, he it is that loveth me ; and he that
loveth me shall be loved of my Father, and I will love him, and manifest
myself unto him.' Ver. 23, ' If any man love me, he will keep my words :
VOL. III. I i ■
498 A CABINET OF JEWELS. [ChAP. V.
and my Father will love him, and we will come unto him and make
our abode with him.' Holy Christians shall have most of the spiritual
presence of Christ, and of the singular manifestations of the love of
Christ to their souls. The great reason of reasons why the springs of
comfort, of joy, of inward peace, and of assurance, rises no higher in
many Christians' souls, is because the springs of grace and holiness rises
no higher in their souis- Had Christians more grace, and more holiness
in their hearts and lives, God would quickly bring down more of heaven
and assurance into their souls. There is a blessed assurance, as I have
told you before, which arises from the discovery of grace in the soul.
Now, the more ample, large and full tlie matter of our assurance is, the
more ample, large and full must our assurance be. Methinks the con-
nection of these four verses in Titus ii. 1 1-14, shews this ; when 'grace
that appears to us, teacheth us to deny ungodliness and worldly lusts,'
&c. See what follows; then we are most likely to 'look for the blessed
hope and glorious appearing of our Lord and Saviour Jesus Christ.' And
that prayer of the apostle for his Ephesians speaks as loudly in the case,
Eph. iii. 16-18, that God would grant them to be strengthened by the
Spirit, &c., to be rooted and grounded in love. And what then ? That
' ye may comprehend with all saints, the length and breadth of the love
of God.' Suppose in health or sickness, living or dying, a man should
labour to support, comfort and cheer up his spirit, in the thoughts or medi-
tations of his eternal election and free justification ; and suppose that
at that very time the Spirit of God, his own conscience, a faithful
minister, or an experienced Christian should tell him that if he be really
justified, he is really sanctified, 2 Thes. ii. 13, 14; now, if this man should
say, What do you tell me of sanctification ? or, I know not whether I am
sanctified or no ; or, I look not to sanctification, I mind not holiness,
I regard not the fruits of the Spirit ; will not the Holy Spirit,
will not an enlightened conscience, will not a faithful minister, will not
an experienced Christian reply. Then certainly thou art not elected,
thou art not justified, for it is a truth as clear as the sun, a truth that
will admit of no dispute, viz., that none are eternally elected and freely
justified but they are sanctified, Rom. viii. 1, 13, 19, 30 ; and that they
that are not sanctified are not justified? Mark, there is a close connec-
tion of sanctification with justification in the promises of the covenant.
Sanctification and justification go hand in hand ; they come forth like
twins out of the womb of free grace,^ as you may see in these remark-
able Scriptiu-es : Jer. xxxiii. 8, ' I will cleanse them from all their
iniquity whereby they have sinned against me, and 1 will pardon all
their iniquities whereby they have sinned, and whereby they have
transgressed against me.' Here you see them both expressed together
in the same deed, * I will cleanse them from all their iniquity ;' there
is our sanctification promised ; ' And I will pardon all their iniquities ;'
there is justification promised. So Micah vii. 19, 'He will subdue our
iniquities, and thou wilt cast all their sins into the depths of the sea.'
Here you find justification and sanctification again in the promise.
'He will subdue our iniquities;' this is sanctifying ; 'and he will cast
all their sins into the depths of the sea ;' this is justifying. Heb. viii.
10, ' I will put my laws into their minds, and write them in their
hearts' (there is the promise of sanctification) ; ver. 12, 'And I will be
^ Bernard in Caut , Serm. b7.
Chap. V.] a cabinet of jewels. 499
merciful to their unrighteousness and their sins, and their iniquities
will I remember no more ;' there is the promise of justification : 1 John
i. 9, * If we confess our sins, he is faithful and just to forgive us our
sins;' there is our justification promised ; 'and to cleanse us from all
unrighteousness \ there is the promise of sanctification : Ezek. xxxvi.
25, ' From all your filthiness, and from- all your idols will I cleanse you;'
there is the promise of sanctification ; ver. 29, ' I will also save you
from all your uncleannesses;' there is the promise of justification :
1 Cor. vi. 11, ' But ye are washed, but ye are sanctified, but ye are jus-
tified.' Justification and sanctification are inseparable companions ;
distinguished they must be, but divided they can never be ; where sin
is pardoned, the gift of sanctity is still conferred. It is weakness, it is
wickedness, for a man to conclude that he is in an elected and justified
estate when he has nothing, when he has not the least thing to evidence
himself to be in a sanctified estate. Both justification and sanctifica-
tion have a necessary respect to the salvation of all those that shall go
to heaven. He that will go to heaven must be sanctified, and he that
will go to heaven must be justified. No man can go to heaven without
both ; no man can go to heaven unless he be justified : Rom. viii. 30,
' Whom he called, them also he justified ; and whom he justified, them
he also glorified.' None are justified but such as are called, and none
are glorified but such as are justified. And as no man can go to heaven
but he that is justified, so no man can go to heaven but he that is
sanctified : John iii. 5, ' Jesus answered and said unto him. Verily,
verily, I say unto thee, except a man be born again, he cannot see the
kingdom of God.' Ver. 5, * Jesus answered, Verily, verily, I say unto
thee, except a man be born of water and of the Spirit, he cannot enter
into the kingdom of God \ Heb. xii. 14, * And holiness, without which
no man shall see the Lord.'^ By these scriptures, it is evident that
there is an absolute necessity both of sanctification and justification in
reference to salvation. Now as sanctification and justification are linked
together, so the more clear, the more full, the more evident, and the
more eminent a man's sanctification is, the more clear, the more full,
the more evident, and the more eminent, will tlie evidences of his jus-
tification be. The greatest evidences of our sanctification carries with
them the greatest assurance of our justification and of our salvation. But,
[15.] The fifteenth proposition is this. When your graces are
strongest, and your evidences for heaven are clearest, and your com-
forts rise highest upon the sight of your graces or gracious evidences,
then in a special manner it concerns you to make it your great
business and work to act faith afresh, to act faith with a greater
strength, upon the free,^ rich, and glorious grace of God, and upon the
Lord Jesus Christ. It is reported of the crystal, that it hath such a
virtue in it, that the very touching of it quickens other stones, and puts
a lustre and beauty upon them. This is most true of faith. Faith is
a grace that gives strength and efficacy to all other graces ; it is hke a
silver thread that runs through a chain of pearl ; it hath an influence
upon all other graces that are in the soul. Faith is as the spring in
the watch, that moves the wheels ; not a grace stirs till faith sets it at
work. What is said of Solomon's virtuous woman, viz., that she sets
all her maidens to work. Pro v. xxxi. 15, 27, is most true of faith: faith
1 See my Treatise on Holiness. [Vol. IV.— G.]
500 A CABINET OF JEWELS. [ChAP. V.
sets all the graces in the soul at work. We love as we believe, and we
obey as we believe, and we hope as we believe, and we joy as we be-
lieve, and we ixioiirn as we believe, and we repent as we believe. All
graces keep time and pace with faith,^ &c. Now when your graces are
most shining, and your evidences for heaven are most sparkling, oh then
give faith elbow-room, give faith full scope to exercise itself upon the
Lord Jesus. Adam's obedience in innocency was not more pleasing
and delightful to God, than the exercise of your faith on the Lord Jesus
will be at such a time pleasing and delightful to him. You are to look
upon all your graces and gracious evidences as your highest encourage-
ment to a lively, cheerful, and resolute acting of faith upon the person
of Christ, the righteousness of Christ, 1 John v. 13; Kom. i. 17, &c.
All a Christian's graces, and all his gracious evidences, should be but
as a golden bridge, or as Joseph's waggons. Gen. xlv. 19, 21, 27, a means
to pass his soul over to Christ afresh by a renewed exercise of faith.
When your graces and gracious evidences are most splendent, then be
sure that Christ be found lying as a bundle of myrrh between your
breasts, and all is well, and will be well, Cant. i. 12. Dear Christians,
when your eyes are fixed upon inherent righteousness, and upon your
gracious evidences, then let your hearts be firmly fixed upon the Lord
Jesus Christ and his imputed righteousness.^ Paul's eye was fixed
upon his grace, upon his better part : Rom. vii. 22, * I delight in the
law of God after the inward man ;' ver. 25, * And with my mind I serve
the law of God.' And yet at the very same time his heart was set upon
Christ, and taken up with Christ. Ver. 26, ' I thank God through our
Lord Jesus Christ.' Though Paul had an eye to his noble part, his
better part, his regenerate part, yet at the same time his heart
was taken up with the Lord Jesus Christ, as freeing of him from the
curse of the law, the dominion of sin, the damnatory power of sin, and
as translating of him into the glorious liberty of the sons of God. ' I
thank God through our Lord Jesus Christ.' So in Col. ii. 2, 3, you have
their eyes fixed upon grace, and at the same time their hearts fixed upon
Christ. * That their hearts might be comforted, being knit together in
love, and unto all riches of the full assurance of understanding, to the
acknowledgment of the mystery of God, and of the Father and of
Christ, in whom are hid all the treasures of wisdom and knowledge.'
Their eyes were upon grace, but their hearts were taken up with Christ.
So in Philip, iii. 8, the apostle had his eye upon the excellent knowledge
of Christ. But, verse 9, his heart is taken up with the righteousness
of Christ. ' That I might be found in him, not having mine own right-
eousness, which is of the law, but that which is through the faith of Christ,
the righteousness which is of God by faith.' Though Paul had his eye
upon grace, upon inherent righteousness ; yet in the very presence of
his grace his heart was taken up with Christ, and with his imputed
righteousness, as is evident in the text. This is your glory, Christians,
in the presence and sight of all your graces and gracious evidences, to
1 Heb. xi. ; Rom. iv. 3, and viii. 24; Zech. xii. 10.
2 Plutarch, in the life of Phocion, tells us of a certain gentlewoman of Ionia, who shewed
the wife of Phocion all the rich jewels and precious stones she had. She answered her
again, All my riches and jewels is my husband. This is more applicable to Christ, &c.
The precious stone opalum is said to have the virtue of all stones— the brightness of the
carbuncle, the purple colour of the amethyst, the amiable greenness of the emerald ; but
what are all these to Christ ?
Chap. V.] a cabinet of jewels. 501
see the free grace of Christ, and his infinite, spotless, matchless, and glo-
rious righteousness to be your surest, sweetest, highest, and choicest
comfort and refuge. Look, as Eebekah was more taken with the per-
son of Isaac than she was with his ear-rings, bracelets, jewels of silver,
and jewels of gold. Gen. xxiv. 30, 52, 64, 65, 66, 67 : so it becomes a
Christian, in the presence of his graces and gracious evidences, which
are Christ's ear-rings, bracelets, and jewels, to be more taken up with
Christ than with them, Christ, and his mediatory righteousness, should
be more in a Christian's eye, and always lie nearer to a Christian's
heart, than inherent righteousness. Grace is a ring of gold, and Christ
is the sparkling diamond in that ring. Now, what is the ring to the
sparkling diamond ? It is not safe to pore more upon inherent right-
eousness than upon imputed righteousness.^ It is not wisdom to have
our thoughts and hearts more taken up with our gracious dispositions
and gracious actings, than with the person of Christ, the righteousness
of Christ, the life of Christ, the death of Christ, the satisfaction of
Christ, &c. Dear Christians, was it Christ, or was it your graces, or
your gracious evidences, or your gracious dispo&itions, or your gracious
actings, that trod the wine-press of your Father's wrath, that satisfied
divine justice, that pacified divine anger, that did bear the curse, that-
fulfilled the law, that brought in an everlasting righteousness, that dis-
charged your debts, that procured your pardon, that made your peace,
and that brought you into a state of favour and friendship with God ?
If you answer, as you must, * None but Christ, none but Christ,' oh then,
let your thoughts and hearts be firstly, mostly, chiefly, and lastly taken
up with the Lord Jesus. Though inherent grace be a glorious creature,
yet it is but a creature. Now, when your thoughts and hearts are more
taken up with inherent grace, than they are with Chri&t, the spring and
fountain of all grace ; you make an idol of inherent grace, and reflect
dishonour upon the Lord Jesus, John i. 16 ; Col. ii. 2, 3. A Christian
may lawfully look upon his graces and his gracious evidences, and a
Christian ought to be much in blessing and praising of God for his
graces and gracious evidences, and a Christian may safely take comfort
in his graces and gracious evidences, as they are the fruits of God's eternal
and unchangeable love ; but still his work should be to live upon Christ,
and to lift up Christ above all, Isa. xxxviii. 3, 2 Cor. i. 1 2. It is Christ,
it is his mediatory righteousness, it is free grace, that a Christian ought
to make the chief and only ground and bottom of his hope and comforts.
Though good old Jacob did really rejoice in the chariots and waggons that
Joseph had sent to bring him down to Egypt, yet he did more abundantly
rejoice in this, that Joseph was alive, and that shortly he should see and
enjoy Joseph himself. Gen. xlv. 26-28. Though a Christian may really re-
joice in his graces and gracious evidences, yet above all he ought to rejoice
in Christ Jesus, to triumph in Christ Jesus, and to take up in Christ Jesus
as in his great all. Gal. vi. 14, Philip, iii. 3, 2 Cor. ii. 14, Col. iii. 11. There
is a great aptness and proneness in many (may I not say in most?) gracious
Christians, to gaze so much and so long upon their graces, upon their
gracious dispositions, upon their gracious evidences, and upon their
gracious actings, that too often they neglect the exercise of faith upon
Christ, upon the promises ; they gaze so much and so long upon what
' He that holds not wholly with Christ, doth very shamefully neglect Christ. Aut
totum mecum tene, aut iotum omitie. — Grego. Nazian.
502 A CABINET OF JEWELS. [ChAP. V.
is wrought in them, and done by them, that they forget their grand
work, which is immediate closing with Christ, immediate embracing of
Christ, immediate relying upon Christ, immediate staying, rolling, and
resting upon Christ, for justification and salvation. Now from these
frequent miscarriages of Christians, some have taken the liberty and
boldness very hotly and peremptorily to cry down the total use of all
characters, signs, and marks, the evil of which I have formerly pointed
at, and therefore let this touch suffice here. Grace is excellent, yea,
very excellent, but Christ is infinitely more excellent than all your graces,
and therefore above all let Christ still have the pre-eminence. Col. i. 8.
Now, though it must be granted that a Christian may lawfully make
use of his graces and gracious evidences, in order to his support, comfort,
and encouragement, yet it cannot be denied but that the noblest, purest,
highest, and most excellent acts and exercises of faith, are when a
Christian closes with Christ, embraces Christ, hangs upon Christ, and
stays himself upon Christ, and upon free and precious promises, when
sense and feeling fails, when joy and comfort fails, and when his gracious
evidences for heaven fails.^ Oh now, to turn to Christ, and to turn to
the breasts of a promise, and to live upon Christ, and to hang upon a
promise, is the way of ways to exalt Christ, and to glorify Christ. There
is nothing that pleases Christ, or that delights Christ, or that is such an
honour to Christ, as these pure actings of faith are. Signs and evi-
dences are most sweet, comfortable, and pleasing to us ; but the pure
actings of faith are most eyed and valued by Christ, and therefore many
times Christ draws a curtain between him and the soul, and causes a
Christian's sun to set at noon, and damps his joy, and mars his peace,
and clouds his evidences for heaven, on purpose to train up his children
in the pure actings of faith. Cant. iii. 1-5, and v. S-Q. It is sad when
Christians make such immoderate use of their signs, marks, evidences,
as damps and hinders those direct and immediate acts of faith, whereby
they should receive Christ, and apply Christ, and rest upon Christ alone
for pardon, peace, reconciliation, justification, and salvation. He that
pores so long and so much upon his graces or gracious evidences as shall
hinder him from the fresh and frequent actings of faith upon Christ, he
casts contempt upon Christ.^ Though the sight of a Christian's graces
and gracious evidences be very comfortable and delightful to him, yet
the sight of Christ should be ten thousand times more comfortable and
delightful to him. O sirs ! what are the favourites to the king himself ?
What are the servants to the lord they wait on ? What are the friends
of the bridegi'oom to the bridegroom himself ? What are all the brace-
lets and jewels to the husband that gives them ? No more are all a
Christian's graces or gracious evidences to the Lord Jesus himself A
Christian should say to all his gifts, graces, evidences, and services, Stand
by, make room for Christ, make room for Christ. Oh, none but Christ !
Oh, none to Christ I Living by signs is most natural, pleasing and com-
fortable to us, but living by faith is most honourable to Christ. It is
said, ' the just shall live by his faith,' not by his evidences, Hab. ii. 4,
Heb. X. 88. When men pride themselves in their evidences, and when
' Cant. viii. 5; Job xiii. 15; Ps. xlii. 5, 11; Isa. 1. 10; Micah vii. 7-10; John xx,
27-29.
2 Christ is an incomparable cordial, he is worthily called the consolation of Israel,
Luke ii. 25.
Chap. V.] A cabinet of jewels. 503
men secretly lean upon their evidences instead of leaning upon Christ,
and when men bottom their hopes and comforts upon their sio-ns and
evidences, when they should he bottoming of all their hopes and com-
forts upon Christ ; on a sudden Christ withdraws, and the soul is im-
mediately filled with clouds, fears, doubts, darkness ; and all a man's
graces and gracious evidences are eclipsed, and he can see nothing, nor
feel nothing, but deadness, hardness, barrenness, hypocrisy, unbelief,
self-love, guilt, &c., which makes him a Mago7'-missabib, a terror to him-
self. Now the design of Christ in all this is to train up his people in a
life of faith, and to teach them, in the want of their signs and evidences,
how to live, above their signs and evidences, upon himself, who is their
life, their hope, their heaven, their happiness, their all, Col. iii. 3, 4,
i. 27. Now, Christians, the best way to prevent these sore soul distresses,
is in the moderate use of your signs and evidences, to live much in the
fresh and frequent actings of faith upon the Lord Jesus, and in so doing,
you will neither grieve Christ, nor provoke Christ, nor wrong your own
precious and immortal souls. But,
[16.] The sixteenth and last proposition that I shall lay down is this :
Whenever any fresh doubts or fears rise in your hearts upon the
stirrings of eorrujMons, or debility of graces, or failing in duties,
&G., then keep close to these two rules : First, have recourse to any of
the former characters that are laid down in this book ; and while you
find any of them shining in your souls, nay, though it were but one,
never pass any judgment against the happiness and blessedness of your
spiritual or eternal estates. Secondly, turn yourselves to such particular
promises, and plead such particular promises, and rest and stay your
trembling souls upon such particular promises, and cling fast to such
particular promises, that have been comforts, cordials, and supports to
many weak, doubting, trembling Christians, who have been always
afraid to say they had grace, or to say that God was their Father, or
Christ their Redeemer, or the Spirit their sanctifier, or heaven their
inheritance, &c.^ I have read of a woman that was much disquieted in
conscience, even to despair, endeavouring to be her own executioner,
but was comforted by that blessed promise, Isa. Ivii. 15, 'For thus saith
the high and lofty One that inhabiteth eternity, whose name is holy ; I
dwell in the high and holy place, with him also that is of an humble
and contrite spirit, to revive the spirit of the humble, and to revive the
heart of the contrite ones.' And J have read of another man, who being
ready to die, Lord, saith he, I challenge thee by that promise. Mat.
xi. 28, ' Come unto me, all ye that labour and are heavy laden, and I
will give you rest,' and so was comforted. And I have read of some
others [Uranas and Beza] that were comforted with that promise, John
X. 29, ' None shall pluck them out of my Father's hand.' And I have
read of another who, having deeply wounded his conscience by subscrib-
ing to popish errors, was much comforted by that blessed scripture ;
1 Tim. i. 15, 'This is a faithful saying, and worthy of all acceptation,
that Jesus Christ came into the world to save sinners, of whom I am
chief.' And I have read of another [Mr Bilney the martyr] who was
much comforted under sore distresses by that promise : Isa. xxvi. 3,
' Thou wilt keep him in perfect peace' (or as the Hebrew runs, shalom,
^ Sirtorius paid what he promised with fair words. — Plutarch. But so does not God :
meu may eat their words, hut God won't eat his.
504? A CABINET OF JEWELS. [ChAP. V.
shalom, peace, peace) ' whose mind is stayed on thee, because he trustetb
in thee/^ And many have gone to heaven triumphantly by the refresh-
ing and comfort that they have found in these following scriptures :
John vi. 37, ' All that the Father giveth me shall come to me ; and him
that Cometh to me I will in no wise cast out ;' Isa. Iv. 1, ' Ho every one
that thirsteth, come ye to the waters, and he that hath no money : come
ye, buy and eat ; yea, come, buy wine and wilk without money and
without price ;' ver. 3, ' Incline your ear and come unto me : hear, and
your soul shall live ; and I will make an everlasting covenant with you,
even the sure mercies of David.' And so Rev. xxii. 17, * And the Spirit
and the bride say, Come ; and let him that heareth say, Come ; and
let him that is athirst come ; and whosoever will let him take the water
of life freely.' So Hosea xiv. 4, ' I will heal their backslidings, and love
them freely.' So Isa. xliii. 25, * I, even I, am he that blotteth out thy
transgressions for mine own sake, and will not remember thy sins ;'
chap. Ivii. 18, ' I have seen his ways, and will heal him : I will lead him
also, and restore comforts unto him, and to his mourners ;' ver. 19, 'I
create the fruit of the lips ; Peace, peace to him that is far off, and to
him that is near, saith the Lord ; and I will heal him.' Oh, these have
been comforting promises, and upholding promises, and refreshing pro-
mises to many doubting, drooping souls.^ It is impossible that such a
soul should ever drop into hell, that can cling fast to any of these pro-
mises, that can hang upon any of these promises, that can rest and lay
the weight of their souls upon Christ in any of these promises. Doubt-
less reliance upon Christ in these precious promises hath ferried many
poor, doubting, trembling souls to heaven. The promise is the golden
cabinet, and Christ is the costly jewel that is laid up in it. The pro-
mise is the field, and Christ is the pearl of price that is hid in it.^ All
the promises they point to Christ, they lead to Christ, they hang upon
Christ : ' All the promises of God in him are yea, and in him amen,'
2 Cor. i. 20. In the new covenant God neither makes any promises, nor
fulfils any promises of salvation, but in Christ and through Christ. Now,
when any fears, or darkness, or doubts, or disputes, arises in your souls
about your spiritual estates, oh, then, run to Christ in the promise, and
plead the promise, and hang upon the breasts of the promise, and let
your souls cleave close to the promise ; for this is the way of ways to
have your evidences cleared, your comforts restored, your peace main-
tained, your graces strengthened, and your assurance raised and con-
firmed.
' ' A broken and a contrite heart, God, thou wilt not despise.' This promise was a
cordial to Bernard on his dying bed; he died with this promise in his mouth. And
Austin found so much sweetness in the same promise, that he caused it to be written on
the wall over against his bed where he lay sick and died.
2 The promises are pabulum fidei et animafidt i, the food of faith and the soul of faith.
3 An oversight which Brooks shares with Sibbes : a ' treasure,' not a ' pearl,' was in
' the field.' Cf. Sibbes, voL ii. pp. 245, 248.— G.
END OF VOL. III.
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