1. Because their light is increased. By communion with God they see more of his holiness. The more a man is exercised in obedience,
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the clearer is his Yi^ht and understanding, both to God and the will of God : Mat. v. 8, ' Blessed are the j^ure in heart, for they shall see God.' All sight o£, God, it is, as Nazianzen sj^caks, according to the propor- tion of our purity; and therefore the more communion we have with God, the more sight into the nature of God, and the will of God, and the more they are held under the awe of God. In moral disci])lines, the further we wade in them, the more we see of our defects. Those that went to Athens, first they counted themselves cro^ot, wise men ; afterward only ^tXoaocpoi, lovers of wisdom ; then they were only men that could talk a little ; afterward they found themselves nothing. So a Christian in communion with God, the longer he converseth with God, the more he doth see of his perfection and holiness : ' Surely I am more brutish than any man,' was the expression of wise Agur, Prov. XXX. 2. This holy man of God, saith Chrysostom, speaks it not only humbly, but truly, as he thinks. Sure they did not compliment with God. These holy men, in the serious actings of their souls, they speak as they think. Why ? Because they have a high sense of Cod's holiness, therefore a deeper sense of their own vileness. They think there are hardly any so bad as themselves. Now they are con- vinced that the holy God will not be put otf with any sliglit matter ; and they are become sensible of that precept, Mat. v. 48, ' Be perfect, as your Father which is in heaven is perfect.'
2. Their love to God is increased by acquaintance with him, and therefore their hearts are more tender and sensible of the least deflec- tion. The more a man loves God, the more he will do for God: 1 John V. 3, ' This is the love of God, that we keep his commandments.' That is a clear rule ; the more we love God, the more chary we wall be of his commandments ; and therefore they cannot sin upon such easy terms as before, nor go to heaven upon such easy terms as they thought before.
3. Their power is increased. He that is grown to a man's estate minds other work than what he did when a child ; and as they have more strength, they look after more work. At first it was only to prevent excesses and breaking out of sin, but afterwards to subdue eyery thought to the obedience of Christ.
4. They are nearer to heaven, and therefore they look after greater suitableness to their everlasting estate. They think of that sinless and pure estate they shall enjoy there, therefore have a greater sense of duty upon them. Natural motion, saith the philosopher, is slower in the beginning, and swifter in the end and close ; so spiritual motion in the end and close ariseth to a greater vigour of holiness ; that which served before will not serve their turn now : Phil. iii. 14, they are ' pressing forward toward the mark,' &c. ; they are hastening apace, and strain themselves when the prize is so near.
Secondly, As they have a larger sense of duty, so they have a greater experience of the dangers and difficulties that do attend them. Aris- totle observes of young men, that they are more given to hope than the old are. They are of great and strong hopes. He renders three reasons for it — because they are eager of spirit, have little experience, and look but to a few things ; and therefore they are forward to get abroad in the world, and to entangle themselves in the early cares of a family, until their rashness be confuted by their own miscarriage. So it is
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true of youTig Christians ; tliey are all on a flame, ready to run into the mouth of danger upon the confidence of their present affections ; and till they have smarted often, this confidence is not abated.
But men that have been exercised and experienced are more sen- sible of the naughtiness and inconstancy of their own hearts : Ps. li. 6, ' In the hidden part thou shalt make me to know wisdom ; ' and there- fore are more diffident of their own strength, and desire the Lord to keep them from wandering. We see, then, a cautelous fear is neces- sary to the last ; it is useful to us not only to begin, but to work out our salvation : Phil. ii. 12, ' Work out your own salvation with fear and trembling ;' not only "when we are novices, and so weak, and more liable to temptation, but to the close of our days : Pro v. xxviii. 14, ' Blessed is the man that feareth always.' That fear which causeth diffidence, and doubting, and despair, is a torment, not a blessedness ; yet the fear that is opposite to carnal security and presuming on our own strength, is a fruit of grace and spiritual experience. This is that which stirretli up care and diligence in our heavenly calling, and de- pendence upon God, and constant addresses to him ; that keepeth us humble and waiting for the supplies of his grace.