Several Works, Work 2 · Part 7
Verſe 9.
foreign—
HEre we have the wiſe Virgins anſwer to the fooliſh Virgins requeſt; their requeſt was, that they might have ſome of their oyl, becauſe their Lamps were gone out; to this the wiſe Virgins anſwer; wherein we muſt note concerning the reading of the words, they may be read two waies, either by way of redundancy, yiélding to the cutting off that particle foreign, [but] go you rather to them that ſell; and then the words are read thus, leſt there be not enough for you and us, go you rather to them that ſell: Or elſe by way of Elypſis they are read, and then the defect is to be ſupplyed, as in our tranſlation, not ſo, leſt there be not enough for you and us; not ſo, are not expreſſed in the Original, but are ſupplyed, as you ſee they are written in another Character: Such defective ſpeeches are ordinary in Scripture, as in that of Abraham and Sarah, when Abimilech asked him, What ſaiſt thou, Gen. 20. 11.that thou haſt done this thing? and he ſaid, becauſe I thought that ſurely the fear of God is not in this place, and they will ſlay me for my wives ſake: here ſomewhat is to be ſupplyed, his reſolution to diſſemble his wife, that is concealed and ſuppoſed, and only the reaſon expreſſed; and ſo it is here. Now which way ever we read the words, the ſenſe is the ſame ſtill, and in both, the denyal is implyed, and but implyed, yet neceſſarily implyed, for without it the ſenſe is not full nor clear: as if we ſhould read them thus, leſt there be not enough for you and us, but go and buy for your ſelves; there is not a compleat ſenſe; but read them either of the other waies, and the ſenſe is full and plain, as by adding the denyal, as in our Bibles, not ſo, leſt there be not enough; or elſe by cutting off that (but) that foreign thus, leſt there be not enough for us and you, go and buy for your ſelves: here the denyal is implyed alſo, and muſt be underſtood. But becauſe generally they are read as in that tranſlation, by the moſt learned and godly, as Beza, Grotius. So then the denyal being here neceſſarily ſuppoſed and ſupplyed, from thence I would take up this Note.
They that go to the Saints for grace, for oyl, are like to have▪ a denyal.Doct.
Here at laſt they went to them; when they had ſpent their time and opportunity of getting grace, they go to the wiſe Virgins for grace; but they were too wiſe to give an yielding anſwer to ſuch a requeſt. Indeed ſo far is that rock, the Lord Jeſus, higher then we, that we are exceeding prone rather to take up nearer, and any where, ready to hang our hopes upon every hedge. You ſee the Prodigal, as long as ever he could hold out, he would never come unto his Father. The poor man in the Coſpel Mat. 17. 16.brought his child to the Diſciples firſt, to have him healed, before they went to Chriſt, until they found them empty, that they were Phyſitians of no value, healing was not in them; and ſo it is with us all: If we can have grace by any other means, we would not come to Chriſt, ſuch is our natural enmity againſt him, ſuch is our deſpondency many times when we come to be ſenſible of our condition. But alas, every creature, if they underſtand themſelves, muſt needs ſay, it is not in me to▪ give, as Peter ſaid in another caſe of healing, Why look you upon us, as if we Act. 3. 12.had healed this man by our holineſs. But let me give you ſome few conſiderations to make it out; and then we will apply it.
Firſt then, It is above their fulneſs; though many a child of God have a great fulneſs of grace indeed, be ye filled with the Spirit, and not with wine, ſaith the Apoſtle; and ſo that you may Eph. 3. 19.be filled with all the fulneſs of God: there may be an abounding of grace, yea of all grace towards them, that in all things, alway, they might have an all-ſufficiency, though I think there are but very few that here below do know by experience ſuch a fulneſs, by comprehending the height, and depth, and breadth, and length of this love of Jeſus Chriſt; but ſuppoſe every child of God be thus filled, every wiſe Virgin ſooner or later, yet it is not a fulneſs of redundancy, that is to ſay, ſuch a fulneſs, as that from it there can be ſpared any thing for another, as we ſhall add by and by. It is but the fulneſs of a Ciſtern, not of a Fountain, which can ſtill ſhed abroad, and be full ſtill; So it pleaſed the Father that all fulneſs ſhould dwell in Jeſus Chriſt: All fulneſs, that of his fulneſs Col. 1. 19.we might receive grace for grace; Of his fulneſs, he is the fulneſs of the Sun, the fulneſs of a Sea, of a Fountain, and ſuch is Joh. 1. 16.no creatures fulneſs, there can be no redundance.
Secondly, As their fulneſs is not enough, ſo alſo have they not a ſtrength and power to communicate of their grace to another, no more then a man can devide and part his life between him and another that is dead, it is above his power, and therefore in Scripture uſually it is called a new creature, to ſhew us the great tranſcendent power, whereby Jeſus Chriſt is formed in a ſoul: It is 2 Cor. 5. 17.the Fathers proper work, through the Son, by the Spirit; the Father giveth it, the Son purchaſeth it, the Spirit applyeth it and works it; Create in me a clean heart, O God, renew a right Spirit Pſal. 51. 10.within me, ſaith David; holineſs is a creation, and peace is a creation, he will create the fruit of the lips, peace, peace; a creation is Iſa. 57. 19.of nothing, or ſomewhat utterly unfit to receive ſuch a form or being, ſo that the fruit of the lips they are weak, and cannot reach ſuch an effect, it is Gods Almighty power, and the ſame Eph. 1. 19. & 20.power that raiſed up Jeſus from the dead, that muſt raiſe a dead ſoul to believe in Jeſus Chriſt. When Rachel would have of Jacob that which was beyond his power to give, he ſaith, Am I Gen. 30. 2.in Gods ſtead, that I ſhould give thee children? So may the people of God and Miniſters ſay to ſome ſometimes, who come to them as if they could give them peace or comfort, and expect that as ſoon as ever they ſpeak a word, preſently all their doubts and fears ſhould be quelled and ſubdued; no, no, it is too heavy a weight you lay upon them; it is a thing above their reach. This the ſecond.
Thirdly, If they were able to do it, they have no authority, no commiſſion to do it, and therefore they may not do it; Jeſus Chriſt Iſa. 61.was annointed for this very end, to do the thing, I come to do thy will O God, in the 40. Pſal. and what is that will? Why, that none that the Father hath given him ſhould be loſt or periſh, but his blood and Spirit ſhould be given to them; grace and glory ſhould be given to them; this is the will of God, even your Sanctification, and 1 Theſ. 4. 3.this will he came to do, it was that the Father deſigned him to; to deliver his people from their ſins, therefore was the ſpirit poured out in ſuch a full meaſure, yea without meaſure upon the head of this our high-Prieſt, that it might run down to the very skirt of his garment, to the very loweſt Chriſtian that belongs unto him. It is not every member in the body, nor any other, but Pſal. 123. …the head which is made the ſeat of the animal Spirits, to communicate them to the leaſt and loweſt member: Now it is not what men are able to do, but what they have Commiſſion to do, that is authentick: If they were able, there is no Commiſſion, the Lord Jeſus only came Authorized to open the Priſon doors, Iſa. 61.to Preach deliverance, and to give deliverance to the Captives. This the third.
Fourthly, If all theſe did concur in men, yet they might want a heart when all is done, and then all the reſt would avail little to us in our neceſſity; and though it be true, the Saints do retain bowels of mercy, and do put them on, and long-ſuffering and patience, Numb. 20. 10.yet alas, how ſhort-noſtrilled are the beſt of the Saints, in compariſon of God: Moſes his patience was at an end, yet the weakeſt man, and had often interceded for them; yet ye Rebels, muſt we fetch water out of the rock for you? though the murmuring was not againſt him, but againſt God. If a ſinner put off getting grace and coming to Chriſt until the laſt, our patience will hardly hold out ſo long, let the power of my Lord be great, as thou haſt ſaid, &c. herein our weakneſs doth much appear, we are ready to caſt off and give up men if they come not in quickly, and if afterward they do come in, we are ready to ſhut our hearts againſt them. But if there were a heart, yet there is no power, and that will anſwer all; therefore if we go to the creature for grace, we are like to have a denyal.
Before we apply this, or elſe as a part of the Application, ſhall be to ſpeak ſomewhat by way of ſatisfaction to a doubt. This ſeemeth to croſs the Scriptures; are not the Saints bound to communicate one to another? to do good, forget not; is not this of a larger ſenſe, then meerly giving a little of our eſtates to them, if in want? So again, when thou art converted, ſtrengthen thy Brethren, ſaith our Saviour to Peter; and, how can you ſay then, Luk. 22. 32.that if we go to the Saints for grace, we are like to have a denyal?
To this I anſwer, the Saints may and ought to communicate their experiences to others, as their neceſſity requireth; the humble ſhall hear hereof and be glad; how? when his ſoul made Pſal. 34. 2.her boaſt in God. And ſo again, the Pſalmiſt as a type of Chriſt, He brought me up out of the horrible pit, out of the mierie clay, and Pſal. 40. 3.ſet my feet upon a rock, and eſtabliſhed my goings; he hath put a new ſong in my mouth, &c. And what then? Many ſhall ſee it and fear, and ſhall truſt in God: And ſo ſaith the Apoſtle, That 2 Cor. 1. 4.ye may comfort others with the comforts wherewith your ſelves are comforted of God; this is doubtleſs a duty, to communicate our experiences, and alſo to exhort one another while it is called to day, as the Apoſtle hath it; and to reprove one another, this is a duty, but this is far from giving of grace: For the more diſtinct Heb. 3▪ 13. Lev 19. 17.underſtanding therefore of this note, only two or three particulars.
1. For any merit of our works we cannot give, for indeed there is none at all. If we deſerve any thing at the hands of God, it Lam. 3. 22.is wrath and ruine, it is meer mercy we are not conſumed every time we approach this conſuming fire with our filthy garments upon us, becauſe his compaſſions fail not; when we have done all commanded, if we could do it, we are but improfitable ſervants; Luk. 17. 10.but alas, how infinitely ſhort do we fail of what is commanded in many things; in all things we offend all, for who doth any thing as he ſhould? & our ſufferings of this life are not worthy to be compared to the glory: there muſt be a proportion in merit, now they are light, that is weighty, they are for a moment, that is eternal, Rom. 8. 18.and a far more exceeding and eternal weight. Now no man can give that which he hath not.
2. The glory of our works; That we cannot give away that is the Lords, that others may ſee them, and gloriſie your Father which is in heaven, Mat. 5. 16.
3. The influence of them upon others hearts. That, we cannot give neither, we may ſpeak and do, plant and water, but it it God that giveth the increaſe; the husband-man may plough, and ſow, 1 Cor. 3. 6.and harrow, but he cannot give the rain of heaven, former and later, he cannot give power to the ſeed to dye and riſe again, it is beyond his reach; who can touch the heart but the Lord, he is the God of the Spirits, whoſe dwellings are with our ſpirits eſpecially, and he can faſhion them as he pleaſeth, but this is not in our power, and therefore no marvel if they that go to the creature for grace, they miſs of their purpoſe.
For the Application; this reproveth then the Papiſts, who take Ʋſe 1.upon them to give, or which is worſe, to ſell grace, to ſell merits, to ſell pardons of ſins paſt, yea and for ſins to come alſo; are theſe like wiſe Virgins, they would not take upon them to give any of their oyl to the fooliſh; if any were wiſer then others, me thinks they ſhould be afraid to buy and ſell heaven, and pardon, and merit; the Church of Rome indeed is not like the wiſe Virgins: This gave ſuch offence to Luther, he could not brook it, but it was a great occaſion of his caſting off the Antichriſtian yoak.
Do but conſider two or three things, wherein it may appear how much they are too blame in this reſpect.
1. They take upon them the office of Chriſt, intruding into thoſe things which are above them; he inviteth, Come to me, Mat. 11. 28.and I will give you reſt; I counſel thee to buy of me wine and milk without money, or money worth. No, ſay they, come to us, to our treaſurie of merit, though they pretend to make the blood of Chriſt the ſubſtractum, the bottom of their treaſurie; which to me, maketh the matter ſo much the worſe, the abuſe of the name Rev. 3. 17.and blood of Jeſus Chriſt to ſo high a wickedneſs, as ſelling and buying pardons for money, being moſt abominable. Chriſt calls poor ſinners to him, and they call them to them, ſo that they uſurp the power and authority of Chriſt. Let them ſee to it.
2. Yea that which is given freely by Jeſus Chriſt, they would ſell for money; for money they would ſell pardons for never ſo many years to come; ſtrange prodigious fopperies are there reported concerning them; Without money, and without price; but Iſa. 5. 1.they will have money for their Pardons & Indulgences: Was not this a Declaration infallable, that Simon Magus was in the gall of Rev. 22. 18.bitterneſs and bonds of iniquity, becauſe he would have bought the gifts of the Holy-Ghoſt for money; yea the power of giving the gift of the Holy-Ghoſt to others, and is it not more dangerous then; to buy or ſell the grace of God? that which is ſaving Acts 8. 23.for money; to pretend to it, for do it they cannot. Simon Magus his great guilt was this, that he would have the power of giving the gift of the holy Ghoſt, as the Apoſtles had, that ſo he might make a rich trade of it, to ſell it to others, as he himſelf had bought it; and truly thoſe that will buy in ſuch caſes, will not ſtick to ſell: O how much more then are theſe men in the gall of bitterneſs, that ſhall ſell grace, ſell pardons, ſell merit for money! Surely the wiſe Virgins refuſing to give, would much more have abhorred this, to ſell the Gifts of the holy Ghoſt for money? What got Gehezi by making that which was 2 Kings 5. 25.free, mercenary.
3. They wrong the Saints exceedingly, ſuch as were ſo indeed, whoſe merits they pretend to ſell; for if they were wiſe Virgins, they had none to ſell; if they were fooliſh, none can queſtion it, but they had none at all; and if they were wiſe, and had never ſo much, yet they had none to ſell, none to give. Surely God is not more tender of his Name in any thing, then in his Grace, not more tender of wrong any where, then here, and his people are not more tender, or ſhould not be more tender any where of wronging him, then here in his Grace. And therefore ſurely thoſe that are Saints indeed, will be little beholding, they ſhall have little thanks for their labour.
4. Beſides that, They do but delude poor ſouls, and ſo bring their blood upon their heads; alas poor deluded creatures! they make account they are enriched out of a treaſury of the Church, and their iniquities are done away, and to their woful and everlaſting confuſion, they will find one day, this hath but increaſed their guilt and condemnation. Wo be to them that go down to hell with the blood of ſo many poor deluded Creatures upon their heads; the Devil deludes men, makes them believe he giveth them great things, great ſums of money, and when all comes to all, they prove but leaves; thus do they carry on poor ſouls in a golden dream, until they awake in hell, in remedileſs ruine. Well, If there be any ſuch here, that heareth this word, I would adviſe them and intreat them, to take the Apoſtles advice to Simon Magus, O pray, if it be poſſible, that Acts 8. 22.this thought of your heart may be forgiven; it is, that you ſhould either buy or ſell, give or receive from the Creature this Grace which is proper to Jeſus Chriſt, and to him only to give: you have infinitely wronged a gracious Saviour, you had need to bleed over him, to mourn over him, to be deeply humbled indeed for it.
Again, How ſhould we then bleſs the Lord, that we are delivered from this Antichriſt, darkneſs and bondage; that it is given to us through rich grace, to ſee this, that we ſhould not go to the Creature, but to Jeſus Chriſt. Our Fore-fathers were under this bondage brethren, many of them, and ſo might we be, but that Grace hath made the difference; and what had become of us then? he hath ſhewed us wh… …s good, and what is right, when they are left in Egyptian darkneſs; and what is the beſt thankfulneſs for this brethren, but to improve this Ioh. 1. 16our privledge, that we have a Fountain, fulneſs to go to, who cannot, who will not ſay that he hath nothing for us, that he hath but enough for himſelf, for he hath enough for us all, being the Olive-tree, the fountain, the Sun of righteouſneſs. What ſhould we do; but make uſe of Jeſus Chriſt, and much uſe of him? he hath much to give, he hath a fulneſs of great redundancy, and he hath a commiſsion to give it, and power to conveigh it, and a heart as long as his power, and commiſsion to give, and to give freely to every poor Creature that cometh. If you go to men brethren, you are like to have a denial; the wiſe Virgins, they ſay they have it not to give; if any be ſo fooliſh and proud, as to think they have any to give you, and you ſo fooliſh as to believe them, alas you are but deluded; but the Lord Jeſus will neither deny you, nor delude you, you ſhall have, if you come to him, buy wine and milk, yea this oyl of grace, yea you ſhall have abundantly, he came that his people might have life abundantly; Eat and drink Iſa. 55. 1. Ioh. 10. 10. Cant. 5. 1.abundantly my friends, ſaith he there in the Canticles, and freely ſhall you have it without money, or moneys worth; be as poor as as you may be, it is all one, you ſhall have enough to enrich you, and no deluſion, but a reality. O who would not then go to the fountain, rather then to a dry bottle, a broken ciſtern, wherein no water is! you ſhall have a denial from the Creature, but Chriſt never denied any that came in the ſenſe of his wants, and waited upon him for ſupply; and ſo much for this.
Leſt there be not enough for you and us; they might well doubt indeed, whether there would be enough for themſelves and them, for even now their own Lamps had need of a ſupply; though the form of words ſeem to carry a doubtfulneſs in them, there might be enough, and there might not; yet I cannot believe, but the wiſe Virgins knew full well, and ſo they do know at this day, that there is not enough for them, and others; This is moſt ſutable to the Analogy of Faith in other Scriptures.
The Doctrinal Note from thence, will be this; There are none have any ſurpl…ſage of Grace, or more then will ſerve their own turn. They have none to ſpare, leſt there be not enough for you and us; and that this is ſo, other Scriptures plainly ſpeak; If the righteous ſcarcely be ſaved, ſaith the Apoſtle; the righteous, be 1 Pet. 4. 18.he as eminent as he may in righteouſneſs and holineſs, yet he is ſcarcely ſaved, ſo as through many difficulties, many a hard pull he hath, when all is ready to fail him, but that God never fails him, elſe all were gone; His fleſh and his heart fails Pſal. 73. 26.him many times; Strive to enter in at the ſtrait gate, ſaith our Saviour, for many ſhall ſeek to enter, and ſhall not be able. Suppoſe that ſome men ſtrive more then others, yet all will be little enough, they ſhall hard and ſharp be ſaved; they have none to ſpare; he that gathered much had nothing over; ſaith the Text, Luke 13. 24.concerning the Manna; though ſome are more induſtrious, painful Chriſtians then others, yet they have nothing over: the very Angels in Heaven, that have ſuch a fulneſs as no Creature on earth yet hath, yet they cannot ſpare a jot of their fulneſs, though they be ſo full; not a jot of their holineſs; how much Exod. 16. 18.more we then?
Firſt, Let a man begin never ſo yong, to look towards heaven, as young Timothy, and young Sam. and yet they ſhall not have any more then what is neceſſary for themſelves to have; a man would think, he that beginneth ſo yong, ſhould in time grow to be exceeding rich in faith and good works, that if there were any works of ſupererrogation, theſe ſhould be the men; but yet we find not in Scripture any of them in ſo high a ſtrain. 2. If a man be never ſo earneſt, diligent and forward, zealous for God, though he ſerve the Lord inſtantly night and day, yet ſhall he have no grace Acts 26. 7.to ſpare. David was a man of ſtrong affections, as moſt Chriſtians, and as warm they were toward God, as ſtrong were his Pſal. 63. 2.deſires after him, and love to him, as will appear by his ſpiritual breathings, and was as much in following after God, and after grace; in ſo much that when he was debarred from the Tabernacle, and Ordinances, where he uſed to behold the goings of God, the way of God, his glorious power and grace; when ſhut out from theſe, how ſadly doth he take on? you may ſee then by the ſtir and diſquietneſs of his heart in the interruption, that he was ſtrongly bent to follow after Chriſt, and yet at the cloſe of all, had he any to ſpare? Yea, 3. Let a man continue ſo to the end, if it were poſſible, without any interruption in his growth, and yet he ſhall have no grace to ſpare; had the Apoſtle any to ſpare, who was a man labored as abundantly as any other? yea, more then they all, and yet he was nothing, and when all was done, he would be found in Chriſt, not having his own righteouſneſs upon him, he had not yet attained the reſurrection from the dead. But then,Phil. 3.
2. For the opening of the Point, let us note this alſo; That though a Chriſtian may have more gifts of Grace then may be ſufficient for Salvation, yet he never hath more, eſpecially ſaving grace, then is needful. I mean he hath none to ſpare; a man indeed haply might ſpare ſome of his gifts, but none of his Grace; though it is true, whatever Talents the Lord beſtoweth to fit a man for his Condition, his place, he ſhould be anſwerable to the Lord, and ſo they are neceſſary to the fruitful carrying on of his Calling or Condition, yet to heaven they are not ſo neceſſary; but all the Grace a man hath, is neceſſary for him, ſo neceſſary, as he can ſpare none: eſpecially that Grace which is more particularly a mans own (if I may ſo call it) and that is, ſincerity and uprightneſs of heart; others do partake with us in the ſweet effects of the other Graces, of faith and love, &c. but the ſincerity of all without the reſt, are nothing: this is more eſpecially our own, and who is there that could ever ſay, that he had ſo much uprightneſs of heart, that he could ſpare any of it? can a man ſpare any of his life? this is the life of Religion and Grace.
3. Another thing to make this out, will be this: The greateſt Grace where it is given, uſually hath the greateſt corruption to wreſtle with; a ſpring-tyde of Grace, a ſpring-tyde of Corruption: ſtrong workings of the ſpirit, ſtrong luſtings, of the fleſh, and ſtrong temptations, ſuch as many of us never knew what they meant: ſo that a Child of God indeed that is proved, knoweth that he hath little enough for himſelf, though it may be God hath given him more then to many others; where ſin abounds, Grace abounds: may there not be temptations to exerciſe the ſtrongeſt Faith? Some Goliah-luſt, or another, which requireth all their faith, and humility, and patience, to encounter with it; we never turned Gods treaſuries of temptation, to know what he hath in ſtore for poor ſouls.
4. Let a Child of God have never ſo much Grace here, yet he Phil. 3.fals ſhort of the reſurrection of the dead; ſhort of that pitch which he ought to aim at. Indeed if men could reach this fulneſs of the meaſure of the ſtature of Chriſt, and go beyond it, then there might be ſome thoughts of having ſomewhat to ſpare; but until then, we are alway on the wanting hand, ſure, alway under emptineſs. Now though ſome be ſo bold, as to plead for a perfection in our days, we ſee by a divine hand upon them, they are let looſe to all manner of wickedneſs, and except that were the perfection, I underſtand not what perfection they are capable of.
5. When they have attained to the top and pitch, (brethren) yet alas, if God ſhould enter into judgement with us, we ſhould never be able to ſtand, as you have it; therefore the Apoſtle would Pſal. 143. 2.be found in him, when he had done all; ſurely then brethren, if when all is done, there is ſuch an imperfection, incompleatneſs, as to juſtification, and eternal life, that we muſt go out of all, deny all, as we have heard, then no man ſurely hath any grace to ſpare.
For the Application then, It is a reproving word to as many as Ʋſe.are ready to think they have enough. The Papiſts tell us of works of ſupererrogation, and I believe that piece of Popery may cleave to ſome of us faſter then we are aware; but let us take heed of it; when we begin to be ſo full, as we think we run over, and could ſpare any of what we have, and we may therefore ſit down and breath us. Believe it, this is the way to make the Cruſe of oyl give over running; as long as they had an 2 Kings 4. 5.empty veſſel, the Cruſe ran, but when all were full, it gave over; God will not in vain pour out this precious oyl of his Spirit, to have it loſt upon proud Creatures, and bury the Glory of his Grace in an unthankful, proud heart. That Ancient could ſay, and likely by experience, Si dixiſti, ſufficit, periiſti; and may not many of us ſay ſo, did we ever get good by it? it is the ready way to go backward, to tumble to the bottom again, when we think we are got high enough, higher then this or that Chriſtian; the Apoſtle ſaith, God reſiſts the proud, but he gives Grace 1 Pet. 5. 5.to the lowly. The Heathen could ſay, even Plato, that a proud man is void of God, without God, God is far from his thoughts, and he is far from the favour of God; and indeed ſo it is, God knoweth ſuch a man afar off, at a diſtance, he ſhall have no Pſal. 138. 6.cloſe familiar communion with God. Well, the Lord reprove us, as many as are guilty in this kind.
2. It may ſerve then, to preſs with the Apoſtle forward toward the mark of the prize, &c. O how lazy are moſt Profeſſors! who Phil. 3. 13. 14.walk as if they never cared whether they reach perfection, or the fulneſs of the meaſure of the ſtature of Chriſt; as if we were unwilling to grow too like heaven, for fear we ſhould be taken from this earth ſooner then we are willing to depart. O what earthly, heavy, drowſie ſpirits have we! how ſlowly do we drive? What, is heaven nothing in our eye? the enjoyment of Jeſus Chriſt nothing to us, that we make no more haſte toward him? O then, as the Martyr ſaid, haſte after as faſt as we can; Take heed of ſuch a thought, you have been diligent long enough, you may now ſlack your pace, you are pretty well for one; believe it brethren, nothing will ſooner quench the ſpirit then this: nothing will ſooner damm up the fountain, and ſhut out the light; you can never have too much; It may be you have (through rich mercy) what carrieth you (in ſome meaſure) through your preſent condition, you know not what you ſhall meet with: believe it, before we die, we ſhall have exerciſe for every degree of our Grace, our Faith, our Love, we ſhall have nothing over. It may be with thy meaſure, which is leſs, thou maiſt make a hard ſhift to get to heaven; but why ſhould we not all preſs after a more abundant entrance into Glory, which 2 Pet. 1. 11.will be much more for the Glory of his Grace, and much more for the comfort of our ſouls? Well then, place that behind you brethren, which we have attained; as Jehu in his furions march cauſed the Meſſengers, as he reached them, to turn behind him ſtill, and ſo went on; let not our eying what Grace we have received, be any further then to thankfulneſs; take heed of poring on them to pride, for that is the way to decline; who knoweth how much one thought of pride doth caſt us behind hand, if the Lord take the advantage, for he reſiſteth the proud above all others; caſt them behind then, ſtay not, reſt not until we come to the reſurrection of the dead. And then,
In the laſt place, It may be an encouragement to ſome poor trembling hearts, who it may be, when they hear this word, are ready to lament themſelves. If this be a truth, that they that have moſt grace, have none to ſpare; what a condition then are ſuch as I in, who have ſo little? If they have occaſion to uſe all, and little enough ſometimes: What will become of me, who have ſo little, like a grain of Muſtard-ſeed? If the Cedars of Lebanon have no ſtrength over much, but are ready to be blowed up by the roots, all they can do is but to ſtand to the utmoſt: What ſhall ſuch a bruiſed reed as I do in the contrary winds of temptation and corruption?
Firſt then, do not judge amiſs of thy condition, thou thinkeſt ſuch a one is ſo & ſo eminent for grace, an Oke of Baſhan, a Cedar; God judgeth not as man judgeth, thou mayſt have more humility, and more love to Jeſus Chriſt; there may be more ſincerity & truth in the inward parts, in a poor creature, that hath little parts or gifts to make a glittering to dazle the eyes of men; Herein lies the ſtrength or weakneſs of the ſoul indeed; Look to this then, and gaze not ſo much upon glorious outward appearances.
2. Remember that thou are not accepted for the greatneſs of thy grace inherent. God doth not give his Spirit and ſuch graces, in a greater and a ſmaller meaſure to ſome then to others, and then accept accordingily; he accepteth in Jeſus Chriſt, and every poor believing ſoul doth enjoy whole Chriſt, his righteouſneſs fully imputed to them: Therefore this is your acceptance, and herein you are alike, bleſſed be the Lord, that in this, which is the main thing, he maketh no difference between the ſtrong and the weak, though one man may more ſtrongly and clearly apply him, and have more of the comfort, yet thou mayſt with a trembling hand, hold him as ſurely; or rather he will hold thee, if thou canſt not hold him, for the imbraces are mutual between Chriſt and a poor believing ſoul.
3. If thou have not ſo much as another, thou ſhalt not likely have ſo great tryals, ſo great things to do with it, thou ſhalt not be tryed above what he will enable to bear, and he will make a way to eſcape alſo. If his grace be ſufficient for thee in all conditions, what matter is it? only preſs hard after more and more, whatever thou haſt reached too; and at laſt thou ſhalt attain the end of thy hope, the ſalvation of thy ſoul, and in due time thou ſhalt reap, if thou faint not.