Little things do ofttimes prove us most; for we, through the pride of our hearts, are apt to overlook little things, because, though commanded, they are but little.
Sometimes God would have men exact to a word, sometimes even to a tack or pin or loop, sometimes to a step. Be careful, then, in little things, but yet leave not the other undone.
MOTIVES TO HOLT LIVING. When God shows a man the sin he has committed, the hell he has deserved, the heaven he has lost—and yet that Christ and grace and pardon may be had—this will make him serious, this will make him melt, this will break his heart, this will show him that there is more than air, than a noise, than an empty sound in religion; and this is the man whose heart, whose life, whose conversation and all will be engaged in the matter of the eternal salvation of his precious and immortal soul.
Though there are many mercies that lay an obligation upon men to be holy, yet he that shall want the obligation that is begotten by the faith of redeeming mercy, wanteth the main principle of true holiness; nor will any other be found sufficiently to sanctify the heart to the causing of it to produce such a life; nor can such holiness be accepted, because it comes not forth in the name of Christ. That which constrained David was forgiving and redeeming mercy, and that which constrained Paul was the love that Christ showed to him in dying for his sins and in rising from the dead.
Paul also beseecheth the Romans by the redeeming, justifying, preserving, and electing mercy of God, that they present their body a living sacrifice, holy, acceptable to God, which, saith he, is your reasonable service. Hence all along, they that are exhorted to holiness in the New Testament, are exhorted to it upon the supposition of the benefit of redemption which they have received by Jesus Christ. Walk in love, as Christ loved us.
Can you give me some motive to self-denial? Yes, the Lord Jesus denied himself for thee: what sayest thou to that?
Oh, I have thought sometimes what bloody creatures hath sin made us. The beasts of the field must be slain by thousands before Christ came, to signify to us that we should have 'a Saviour; and after that, he must come himself and die a worse death than died those beasts, before the work of saving could be finished. O redemption, redemption by blood, is the heart-endearing consideration! This is that which will make the water stand in our eyes, that will break a heart of flint, and that will make one do as they do that are in bitterness for their firstborn.
Perhaps in the day of thy conversion thou wast more unruly than many. Like a bullock unaccustomed to the yoke, hardly tamed, thou wast brought home by strong hands. Thou wouldst not drive: the Lord Jesus must take thee up, lay thee upon his shoulder, and carry thee home to his Father's house. This should engage thy heart to study to advance the grace of God.
It may do thee no harm but good to cast an eye over thy shoulder, at those that now lie roaring under the vengeance of eternal fire; it may put thee in mind of what thou wast once, and of what thou must yet assuredly be, if grace by Christ preventeth not: keep then thy conscience awake with wrath and grace, with heaven and hell; but let grace and heaven bear sway.
Get thou thy soul possessed with the spirit of the Son, and believe thou art perfectly set free by him from whatsoever thou by sin hast deserved at the hand of revenging justice. This doctrine unlooseth thy hands, takes off thy yoke, and lets thee go upright; this doctrine puts spiritual and heavenly inclinations into thy soul, and the faith of this truth doth show thee that God hath so surprised thee and gone beyond thee with his blessed and everlasting love, that thou canst not but reckon thyself his debtor for ever. "Therefore, brethren, we are debtors not to the flesh, to live after the flesh." Rom. 8: 12.
If thou wouldst be faithful to that work that God hath allotted thee to do in this world for his name, then labor to see a beauty and glory in holiness and in every good work; this tends much to the engaging of thy heart. O worship the Lord in the beauty of holiness; fear before him all the earth; and for thy help in this, think much on this in general, that "thus saith the Lord" is the wind-up of every command; for indeed much of the glory and beauty of duties doth lie in the glory and excellency of the person that doth command them; and hence it is, that "Be it enacted by the king's most excellent majesty" is the head of every law, that that law should therefore be reverenced by and be made glorious and beautiful to all. And we see upon this very account, what power and place the precepts of kings do take in the hearts of their subjects, every one loving and reverencing the statute because there is the name of their king. Will you rebel against the king? is a word that shakes the world. Well then, turn these things about for an argument to the matter in hand, and let the name of God, seeing he is wiser and better and of more glory and beauty than kings, beget in thy heart a beauty in all things that are commanded thee of God. And indeed, if thou do not in this act thus, thou wilt stumble at some of thy duty and work thou hast to do; for some of the commands of God are in themselves so mean and low, that take away from them the name of God and thou wilt do as Naaman the Syrian, despise instead of obeying. What is there in the Lord's supper, in baptism, yea, in preaching the word and prayer, were they not the appointments of God? His name being entailed to them makes them every one glorious and beautiful. Wherefore no marvel if he that looks upon them without their title-page, goeth away in a rage like Naaman, preferring others before them. "What is Jordan? Are not Abana and Pharpar, rivers of Damascus, better than all the waters in Israel? May I not wash in them and be clean?" saith he. This was because he remembered not that the name of God was in the command. Israel's trumpets of rams'-horns, and Isaiah's walking naked, and Ezekiel's wars against a tile, would doubtless have been ignoble acts, but that the name of God was that which gave them reverence, power, glory, and beauty. Set therefore the name of God and "thus saith the Lord" against all reasonings, defamings, and reproaches that either by the world or thy own heart thou findest to arise against thy duty; and let his name and authority alone be a sufficient argument with thee, to hehold the beauty that he hath put upon all his ways, and to inquire in his temple.
Christians should so manage their time and the work that God hath appointed them to do for his name in this world, that they may not have part thereof to do when they should be departing this world; because, if they do not, dying will be a hard work with them, especially if God awakeneth them about their neglect of their duty. The way of God with his people is to visit their sins in this life; and the worst time for thee to be visited by them is when thy life is smitten down as it were to the dust of death, even when all natural infirmities break in like a flood upon thee-sickness, fainting, pains, wearisomeness, and the like: now, I say, to be charged also with the neglect of duty when in no capacity to do it-yea, when perhaps so feeble, as scarce able to abide to hear thy dearest friend in this life speak to thee-will not this make dying hard? yea, when thou shalt seem both in thine own eyes and also in the eyes of others, to fall short of the kingdom of heaven for this and the other transgressions; will not this make dying hard? David found it hard when he cried, "O spare me a little, that I may recover strength, before I go hence and be no more." David at this time was chastened for some iniquity, yea, brought for his folly to the doors of the shadow of death. But here he could not enter without great distress of mind; wherefore he cries out for respite, and time to do the will of God and the work allotted him. So again: "The pains of hell caught hold upon me, the sorrows of death compassed me about, and I found trouble and sorrow; then I cried unto the Lord." Aye, this will make thee cry, though thou he as good as David. Wherefore learn by his sorrow, as he himself also learned at last to serve his own generation by the will of God, before he fell asleep. God can tell how to pardon thy sins, and yet make them such a bitter thing and so heavy a burden to thee that thou wouldst not, if thou wast but once distressed with it, come there again for all this world. Ah, it is easy with him to have this pardon in his bosom, even when he is breaking all thy bones and pouring out thy gall upon the ground—yea, to show himself then unto thee in so dreadful a majesty, that heaven and earth shall seem to thee to tremble at his presence. Let then the thoughts of this prevail with thee as a reason of great weight, to provoke thee to study to manage thy time and work in wisdom while thou art well.
OBEDIENCE REWARDED.
Keep those grounds and evidences that God hath given you of your call to be partakers of this love of Christ, with all clearness upon your hearts and in your minds. For he that lacks that sight of them, or a proof that they are true and good, can take but little comfort in this love. There is a great mystery in the way of God with his people. He will justify them without their works, he will pardon them for his Son's sake. But they that are careless, carnal, and not holy in their lives, shall have but little comfort of what he hath done, doth, and will do for them.
Nor shall they have their evidences for heaven at hand, nor out of doubt with them; yea, they shall walk without the sun, and have their comforts by bits and knocks; while others sit at their Father's table, have liberty to go into the wine-cellar, rejoice at the sweet and pleasant face of their heavenly Father towards them, and know it shall go well with them at the end.
Those that make conscience of walking in the commandments of God, they shall be blessed with the bread of life, when others shall be hunger-bit.
The greatest part of professors nowadays take up their time in contracting guilt and asking for pardon, and yet are not much the better. Whereas, if they had but the grace to add to their faith, virtue, etc., they might have more peace, live better lives, and not have their heads so often in a bag, as they have. "To him that ordereth his conversation aright, will I show the salvation of God."
"And all the days of Enoch were three hundred sixty and five years. And Enoch walked with God, and was not, for God took him." Enoch therefore lived here but a while: he was too good to live long in this world; the world was not worthy of him; neither could he be spared so long out of heaven, for God took him.
The end of walking with God, or the pathway thereof, leads men to heaven, to the enjoyment of the glory of God. Thus also it was with blessed Elijah; he followed God from place to place, till at length he was caught up into heaven.
Those that shall be found, in the day of their resurrection, the people of God most laborious for God while here, they shall at that day enjoy the greatest portion of God, or shall be possessed of most of the glory of the Godhead then. For that is the portion of the saints in general. And why shall he that doeth most for God in this world, enjoy most of him in that which is to come, but because by doing and acting, the heart and every faculty of the soul are enlarged and more capacitated, whereby more room is made for glory? Every vessel of glory shall at that day be made full of it: but every one will not be capable to contain a like measure; and so if they should have it communicated to them, would not be able to stand under it; for there is an eternal weight in the glory that saints shall then enjoy; and every vessel must be at that day filled, that is, have its heavenly load of it.
SELF-EXAMINATION.
Examine: Dost thou labor after those qualifications that the Scriptures describe a child of God by-that is, faith, yea, the right faith, the most holy faith, the faith of the operation of God? And also, dost thou examine whether there is a real growth of grace in thy soul, as love, zeal, self-denial, and a seeking by all means to attain, if possible, to the resurrection of the dead; that is, not to satisfy thyself until thou be dissolved and rid of this body of death, and be transformed into that glory that the saints shall be in after the resurrection-day?
And in the mean time, dost thou labor and take all opportunities to walk as near as may be to the mark, though thou knowest thou canst not attain it perfectly? Yet I say, thou dost aim at it, seek after it, press towards it, and hold on in thy race; thou shunnest that which may any way hinder thee, and also closest in with what may any way further the same, knowing that that must be, or desiring that it should be, thine eternal frame; and therefore, out of love and liking to it, thou dost desire and long after it, as being the thing that doth most please thy soul.
Or how is it with thy soul? Art thou such a one as regards not these things, but rather busiest thy thoughts about the things here below, following those things that have no scent of divine glory upon them? If so, look to thyself; thou art an unbeliever, and so under the wrath of God, and wilt for certain fall into the same place of torment that thy fellows have fallen into before thee, to the grief of thy own soul and thy everlasting destruction.
Consider and regard these things, and lay them to thy heart before it be too late to recover thyself, by repenting of the one and desiring to close in with the other.
Oh, I say, regard, regard; for hell is hot, God's hand is up, the law is resolved to discharge against thy soul. The judgment-day is at hand; the graves are ready to fly open; the trumpet is near the sounding; the sentence will ere long be past, and then you and I cannot call time again.
Reckon with thy own heart every day before thou lie down to sleep, and cast up what thou hast received from God and done for him, and where thou hast also been wanting. This will beget praise and humility, and put thee upon redeeming the day that is past; whereby thou wilt be able, through the continual supplies of grace, in some good measure to drive thy work before thee, and to shorten it as thy life doth shorten, and mayst comfortably live in the hope of bringing both ends sweetly together.
WATCHFULNESS.
He that will keep water in a sieve, must use more than ordinary diligence. Our heart is a leaky vessel; and therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
CONSTITUTION-SINS.
They that name the name of Christ, let them depart from their constitution-sin, or if you will, the sin that their temper most inclines them to. Every man is not alike inclined to the same sin, but some to one, and some to another. Now, let the man that professes the name of Christ religiously consider with himself, "Unto what sin or vanity am I most inclined? is it pride? is it covetousness? is it fleshly lust?" and let him labor by all means to leave off and depart from that. This is that which David called his own iniquity, and saith, "I was also upright before him, and I kept myself from mine iniquity." Psa. 18:23. Rightly are these two put together, for it is not possible that he should be an upright man that indulgeth or countenanceth his constitution-sin; but on the contrary, he that keeps himself from that will be upright as to all the rest; and the reason is, because if a man has grace to trample upon and mortify his darling, his bosom, his only sin, he will more easily and more heartily abhor and fly the rest.
And indeed, if a man will depart from iniquity, he must depart from his darling sin first; for as long as that is entertained, the other, at least those that are most suiting to that darling, will always be haunting of him. There is a man that has such and such haunt his house and spend his substance, and would be rid of them, but cannot; but now, let him rid himself of that for the sake of which they haunt his house, and then he shall with ease be rid of them. Thus it is with sin. There is a man that is plagued with many sins, perhaps because he embraceth one; well, let him turn that one out of doors, and that is the way to be rid of the rest. Keep thee from thy darling, thy bosom, thy constitution-sin.
Among the motives to prevail with thee to fall in with this exhortation, are,
1. There can no great change appear in thee, make what profession of Christ thou wilt, unless thou cast away thy bosom sin. A man's constitution-sin is, as I may call it, his visible sin; it is that by which his neighbors know him and describe him, whether it be pride, covetousness, lightness, or the like. Now, if these abide with thee, though thou shouldst be much reformed in thy notions and in other parts of thy life, yet say thy neighbors, "He is the same man still: his faith has not saved him from his darling. He was proud before, and is proud still; was covetous before, and is covetous still; was light and wanton before, and is so still; he is the same man, though he has got a new mouth." But now, if thy constitution-sin be parted with, if thy darling be cast way, thy conversion is apparent; it is seen of all; for the casting away of that is death to the rest, and ordinarily makes a change throughout.
2. So long as thy constitution-sin remains, as winked at by thee, so long thou art a hypocrite before God, let thy profession be what it will; also, when conscience shall awake and be commanded to speak to thee plainly what thou art, it will tell thee so, to thy no little vexation and perplexity.
THE CHRISTIAN PROFESSOR ADMONISHED.
O thou professor! thou lamp-carrier! have a care and look to thyself; content not thyself with only that which will maintain thee in a profession, for that may be done without saving grace; but I advise thee to go to Aaron, to Christ the trimmer of our lamps, and beg of him thy vessel full of oil, that is, grace for the seasoning of thy heart, that thou mayest have wherewith not only to bear thee up now, but at the day of the bridegroom's coming when many a lamp will go out and many a professor be left in the dark.
Sin is in the best of men; and as long as it is so, without great watchfulness and humble walking with God, we may be exposed to shame and suffering for it. It is possible for Christians to suffer for evil-doing, and therefore let Christians beware; it is possible for Christians to be brought to public justice for their faults, and therefore let Christians beware.
A Christian can never be overcome unless he should yield of himself.
There is no way to kill a man's righteousness but by his own consent. This Job's wife knew full well; hence she tempted him to lay violent hands on his own integrity. Job 2:9.
FAILINGS AND SINS OF CHRISTIANS.
"And Noah began to lie a husbandman, and he planted a vineyard. And he drank of the wine, and was drunken; and he was uncovered within his tent."
This is the blot in this good man's scutcheon; and a strange blot it is, that such a one as Noah should be thus overtaken with evil. One would have thought that Moses would now have begun with a relation of some eminent virtues and honorable actions of Noah, since now he was delivered from the death that overtook the whole world; and was delivered, both he and his children, to possess the whole earth himself. Indeed, he stepped from the ark to the altar, as Israel of old did sing on the shore of the Red sea; but as they, HE soon forgot; he rendered evil to God for good.
Neither is Noah alone in this matter. Lot also, being delivered from that fire from heaven which burnt up Sodom and Gomorrah, falls soon after into lewdness. Gideon also, after he was delivered out of the hands of his enemies, took that very gold which God had given him as the spoil of them that hated him, and made himself idols therewith.
What shall I say of David, and of Solomon also, who, after he had been twenty years at work for the service of the true God, both in building and preparing for his worship, and in writing proverbs by divine inspiration, did after this make temples for idols, yea, almost for the gods of all countries? Yea, he did it when he was old, when he should have been preparing for his grave and for eternity.
All these were sins against mercies, yea, and doubtless against covenants and the most solemn resolutions to the contrary. For who can imagine but that when Noah was tossed with the flood, and Lot within the scent and smell of the fire and brimstone that burned down Sodom with his sons and daughters, and Gideon, when so fiercely engaged with so great an enemy, and delivered by so strange a hand, should in the most solemn manner both promise and vow to God? But behold, now they in truth are delivered and saved, they recompense all with sin: "Lord, what is man? how abominable and filthy is man, who drinketh in iniquity like water!"
Let these things teach us "to cease from man, whose breath is in his nostrils; for wherein is he to be accounted of?" Indeed, it is a vain thing to build our faith upon the most godly man in the world, because he is subject to err; yea, better men than he have been so. If Noah and Lot and Gideon and David and Solomon—who wanted not matter from arguments, and that of the strongest kind, as arguments that are drawn from mercy and goodness be, to engage to holiness and the fear of God—yet, after all, did so foully fall as we see, let us admire grace that any stand; let the strongest fear, lest he fearfully fall; and let no man but Jesus Christ himself be the absolute platform and pattern of faith and holiness: as the prophet saith, "Let us cease from man."
THE BACKSLIDER.
None knows the things that haunt the backslider's mind; his new sins are all turned talking devil's, threatening devils, roaring devils, within him. Besides, he doubts of the truth of his first conversion, consequently he has it lying upon him as a strong suspicion, that there was nothing of truth in all his first experience; and this also adds lead to his heels, and makes him come, as to sense and feeling, more heavily and with the greater difficulty, to God by Christ. As the faithfulness of other men kills him, he cannot see an honest, humble, holy, faithful servant of God, but he is pierced and wounded at the heart. "Aye," says he within himself, "that man fears God; that man hath faithfully followed God; that man, like the elect angels, has kept his place; but I am fallen from my station like a devil. That man honoreth God, edifieth the saints, convinceth the world and condemneth them, and is become 'heir of the righteousness which is by faith.' But I have dishonored God, stumbled and grieved saints, made the world blaspheme, and, for aught I know, been the cause of the damnation of many. "These are the things, I say, together with many more of the same kind, that come to him; yea, they will come with him, yea, and will stare him in the face, will tell him of his baseness and laugh him to scorn, all the way that he is coming to God by Christ-I know what I say-and this makes his coming to God by Christ hard and difficult to him. Shame covereth his face all the way he comes. He doth not know what to do; the God that he is returning to is the God that he has slighted, the God before whom he has preferred the vilest lusts; and he knows God knows it, and has before Him all his ways.
The man that has been a backslider, and is returning to God, can tell strange stories, and yet such as are very true. No man was in the whale's belly, and came out again alive, but backsliding and returning Jonah; consequently no man could tell how he was there, what he felt there, what he saw there, and what workings of heart he had when he was there, so well as he.
The returning again of the backslider gives a second testimony to the truth of man's state being by nature miserable, of the vanity of this world, of the severity of the law, certainty of death, and terribleness of judgment to come. His first coming to God by Christ told them so, but his second coming tells them so with a double confirmation of the truth. "It is so," saith his first coming; "OH, IT is SO!" saith his second.
The backsliding of a Christian comes through the overmuch persuading of Satan and lust, that the man was mistaken, and that there was no such horror in the things from which he fled, nor so much good in the things to which he hasted. "Turn again, fool," says the devil, "turn again to thy former course. I wonder what frenzy it was that drove thee to thy heels, and that made thee leave so much good behind thee, as other men find in the lusts of the flesh and the good of the world. As for the law, and death, and an imagination of the day of judgment, they are but mere scarecrows, set up by polite heads to keep the ignorant in subjection." "Well," says the backslider, "I will go back again and see;" so, fool as he is, he goes back, and has all things ready to entertain him: his conscience sleeps, the world smiles, flesh is sweet, carnal company compliments him, and all that can be got is presented to this backslider to accommodate him. But behold, he doth again begin to see his own nakedness, and he perceives that the law is whetting his axe: as for the world, he perceives it is a bubble; he also smells the smell of brimstone, for God hath scattered it upon his tabernacle and it begins to burn within him. "Oh," saith he, "I am deluded; Oh, I am ensnared. My first sight of things was true. I see it so again." Now he begins to be for flying again to his first refuge: "O God," saith he, "I am undone; I have turned from thy truth to lies; I believed them such at first, and find them such at last: have mercy upon me, O God."
This, I say, is a testimony, a second testimony by the same man.
"And him that cometh to me, I will in no wise cast out." I shall here speak a word or two to him that is coming, after backsliding, to Jesus Christ for life.
Thy way, O thou sinner of a double dye, thy way is open to come to Jesus Christ. I mean thee, whose heart, after long backsliding, doth think of turning to him again. Thy way, I say, is open to him, as is the way of the other sorts of comers; as appears by what follows.
1. Because the text makes no exception against thee. It doth not say, "And any one but a backslider; any one but him." The text doth not thus object, but indefinitely openeth wide its golden arms to every coming soul, without the least exception. Therefore thou mayest come. And take heed that thou shut not that door against thy soul by unbelief, which God has opened by his grace.
2. Nay, the text is so far from excepting against thy coming, that it strongly suggesteth that thou art one of the souls intended, O thou coming backslider; else why need that clause have been so inserted, "I will in no wise cast out?" as if he should say, "Though those that come now are such as have formerly backslidden, I will in no wise cast away the fornicator, the covetous, the railer, the drunkard, or other common sinners, nor yet the backslider neither."
If thou yet, instead of repenting and doing thy first works, dost remain a backslider,
1. Then remember that thou must die; and remember also, that when the terrors of God, of death, and a back-slidden heart meet together, there will be sad work in that soul: this is the man that hangeth tilting over the mouth of hell, while death is cutting the thread of his life.
2. Remember, that though God doth sometimes, yea, often, receive backsliders, yet it is not always so. Some draw back unto perdition; for, because they have flung up God and would none of him, he in justice flings up them and their souls for ever. Prov. I: 24-28.
XIII. THE CHRISTIAN RACE.
They that will go to heaven must run for it, because, as the way is long, so the time in which they are to get to the end of it is very uncertain; the time present is the only time: it may be thou hast no more time allotted thee than that thou now enjoyest: "Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." Do not say, I have time enough to get to heaven seven years hence; for I tell thee the bell may toll for thee before seven days more be ended; and when death comes, away thou must go, whether thou art provided or not; and therefore look to it—make no delays—it is not good dallying with things of so great concernment as the salvation or damnation of thy soul. You know, he that hath a great way to go in a little time, and less by half than he thinks of, he had need to run for it.
They that will have heaven must run for it, because the devil, the law, sin, death, and hell, follow them. There is never a poor soul that is going to heaven, but the devil, the law, sin, death, and hell make after that soul. "Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." And I will assure you the devil is nimble; he can run apace, he is light of foot, he hath overtaken many, he hath turned up their heels, and hath given them an everlasting fall. Also the law, that can shoot a great way; have a care thou keep out of the reach of those great guns the ten commandments. Hell also hath a wide mouth; it can stretch itself further than you are aware of. And as the angel said to Lot, "Take heed; look not behind thee, neither tarry thou in all the plain"—that is, anywhere between this and the mountain—"lest thou be consumed;" so say I to thee, Take heed; tarry not, lest either the devil, hell, death, or the fearful curses of the law of God, do overtake thee and throw thee down in the midst of thy sins; then thou, as well as I, wouldst say, They that will have heaven must run for it.
They that go to heaven must run for it, because, perchance, the gates of heaven may be shut shortly. Sometimes sinners have not heaven's gates open to them so long as they suppose, and if they be once shut against a man, they are so heavy that all the men in the world and all the angels in heaven are not able to open them. "I shut, and no man can open," saith Christ. And how if thou shouldst come but one quarter of an hour too late? I tell thee it will cost thee an eternity to bewail thy misery in. Francis Spira [Footnote: Francis Spira, an eminent lawyer of Padua, Italy, flurished in the first half of the sixteenth century. He embraced the reformed religion, and advocated evangelical sentiments with very great zeal. But at legnth, terrified by the threats of the papal church, he made a public recantation of his religious opinions. His apostasy from the faith threw him into despair, and amid intolerable mental agonies, refusing all sustenance and comfort, and affirming his certain condemnation for having abjured the known truth, he miserably expired. See Sleidan's History of the Reformation, page 475.] can tell thee what it is to stay till the gate of mercy be quite shut; or to run so lazily that they be shut before thou get within them. What, to be shut out—what, out of heaven! Sinner, rather than lose it, run for it; yea, and "so run that thou mayest obtain."
Be not daunted though thou meetest with never so many discouragements in thy journey thither. That man that is resolved for heaven, if Satan cannot win him by flatteries, he will endeavor to weaken him by discouragements, saying, Thou art a sinner, thou hast broke God's law, thou art not elected, thou comest too late, the day of grace & past, God doth not care for thee, thy heart is naught, thou art lazy—with a hundred other discouraging suggestions. Then thou must encourage thyself with the freeness of the promises, the tender-heartedness of Christ, the freeness of his invitations to come in, the greatness of the sin of others that have been pardoned, and that the same God through the same Christ holdeth forth the same grace free as ever. If these be not thy meditations, thou wilt draw very heavily in the way to heaven if thou do not give up all for lost; therefore I say, take heart in thy journey, and say to them that seek thy destruction, "Rejoice not against me, O my enemy, for when I fall I shall arise, when I sit in darkness the Lord shall be a light unto me."
Let me give thee a few motives along with thee. It may be they will be as good as a pair of spurs to prick on thy lumpish heart in this rich journey.
1. Consider there is no way but this; thou must either win or lose. If thou winnest, then heaven, God, Christ, glory, ease, peace, life, yea, life eternal, are thine; thou shalt be made equal to the angels in heaven; thou shalt sorrow no more, sigh no more, feel no more pain; thou shalt be out of the reach of sin, hell, death, the devil, the grave, and whatever else may endeavor thy hurt.
But contrariwise, if thou lose, then thy loss is heaven, glory, God, Christ, ease, peace, and whatever else tends to make eternity comfortable to the saints; besides, thou procurest eternal death, sorrow, pain, blackness and darkness, fellowship with devils, together with the everlasting damnation of thy own soul.
2. Consider that this devil, this hell, death, and damnation follow after thee as hard as they can, and have their commission so to do by the law, against which thou hast sinned; and therefore for thy soul's sake make haste.
3. If they seize upon thee before thou get to the city of refuge, they will put an everlasting stop to thy journey. This also cries, Run for it.
4. Know also, that now heaven-gates, the heart of Christ with his arms are wide open to receive thee O methinks that this consideration, that the devil followeth after to destroy, and that Christ standeth open-armed to receive, should make thee reach out and fly with all haste and speed!
5. Keep thine eyes upon the prize: be sure that thine eyes be continually upon the profit thou art like to get. The reason why men are so apt to faint in their race for heaven, lies chiefly in either of these two things:
(1.) They do not seriously consider the worth of the prize; or else if they do, they are afraid it is too good for them. Therefore keep thine eye much upon the excellency, the sweetness, the beauty, the comfort, the peace that is to be had there by those that win the prize.
(2.) And do not let the thoughts of the rareness of the place make thee say in thy heart, This is too good for me; for I tell thee, heaven is prepared for whosoever will accept of it, and they shall he entertained with hearty good welcome.
6. Think much of them that are gone before; how safe they are in the arms of Jesus. Would they be here again for a thousand worlds? Or if they were, would they be afraid that God would not make them welcome? What would they judge of thee if they knew thy heart began to fail thee in thy journey, or thy sins began to allure thee and to persuade thee to stop thy race? Would they not call thee a thousand fools, and say, O that he did but see what we see, feel what we feel, and taste of the dainties that we taste of? O if he were one quarter of an hour to behold, to feel, to taste, and enjoy but the thousandth part of what we enjoy, what would he do? What would he suffer? What would he leave undone? Would he favor sin? Would he love this world below? Would he be afraid of friends, or shrink at the most fearful threatenings that the greatest tyrants could invent to give him? Nay, those who have had but a sight of these things by faith, when they have been as far off from them as heaven from earth, yet they have been able to say with a comfortable and merry heart as the bird that sings in the spring, that this and more shall not stop them from running to heaven. Sometimes when my base heart hath been inclining to this world, and to loiter in my journey towards heaven, the very consideration of the glorious saints and angels in heaven hath caused me to rush forward—to disdain these poor, low, empty, beggarly things, and say to my soul, Come soul, let us not be weary; let us see what this heaven is; let us even venture all for it, and try if that will quit the cost. Surely Abraham, David, Paul, and the rest of the saints of God, were as wise as any are now, and yet they lost all for this glorious kingdom.
7. To encourage thee a little further, set to work, and when thou hast run thyself down weary, then the Lord Jesus will take thee up and carry thee. Is not this enough to make any poor soul begin his race? Thou perhaps criest, "O, but I am feeble, I am lame;" well, but Christ has a bosom; consider, therefore, when thou hast run thyself down weary, he will put thee in his bosom. "He shall gather the lambs with his arms, and carry them in his bosom." This is the way that fathers take to encourage their children, saying, Run, sweet babe, until thou art weary, and then I will take thee up and carry thee.
8. Or else he will convey new strength from heaven into thy soul.
9. Again, methinks the very industry of the devil, and the industry of his servants, should make you that have a desire to heaven and happiness, run apace. Why, the devil he will lose no time, spare no pains, also neither will his servants, both to seek the destruction of themselves and others; and shall not we be as industrious for our own salvation? Shall the world venture the damnation of their souls for a poor corruptible crown, and shall not we venture the loss of a few trifles for an eternal crown? Shall they venture the loss of eternal friends, as God to love, Christ to redeem, the Holy Spirit to comfort, heaven for habitation, saints and angels for company, and all this to get and hold communion with sin and this world, and a few base wretches like themselves? And shall not we labor as hard, run as fast, seek as diligently, nay, a hundred times more diligently, for the company of these glorious eternal friends, though with the loss of such as these, nay, with the loss of a thousand times better than these poor, low, base, contemptible things? Shall it be said at the last day, that wicked men made more haste to hell than you did make to heaven; that they spent more hours, days, and that early and late, for hell, than you spent for that which is ten thousand thousand of thousand times better? O let it not be so, but run with all might and main.
Is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then this commends those for the wise ones that above all business concern themselves with the salvation of their souls; those that make all other matters but things by the by, and the salvation of their soul the one thing needful.
Let me then encourage those that are of this mind to be strong and hold on their way. Soul, thou hast chosen right; I will say of thy choice, as David said of Goliath's sword, "There is none like that, give it me."
But who told thee that thy soul was such an excellent thing as by thy practice thou declarest thou believest it to be? What, set more by thy soul than by all the world? What, cast a world behind thy back for the welfare of a soul! Is not this to play the fool in the account of sinners, while angels wonder at and rejoice for thy wisdom?
What a thing is this, that thy soul and its welfare should be more in thy esteem than all these glories wherewith the eyes of the world are dazzled! Surely, thou hast looked upon the sun, and that makes gold look like a clod of clay in thine eyesight.
But who put the thoughts of the excellencies of the things that are eternal—I say, who put the thoughts of the excellency of those things into thy mind in this wanton age, in an age wherein the thoughts of eternal life and the salvation of the soul are with too many like the Morocco ambassador [Footnote: Evelyn, who lived in the times of Charles I., Cromwell. Charles II., and William, refers in his "Diary" to this ambassador, named Hamet. When presented to the king, he and his retinue were "clad in the Moorish habite, cassocks of colored cloth or silk, with buttons and loopes; over this an ALHAGA or white woolen mantle, so large as to wrap both head and body; a shash or small turban; naked legg'd and armed, but with leather socks like the Turks; rich scymeters, and large calico-sleeved shirts. The ambassador had a string of pearls oddly woven in the turban. Their presents were lions and estridges (ostriches.) But the concourse and tumult of the people was intolerable, so as the officers could keep no order."] and his men of strange faces, in strange habits, with strange gestures and behaviors, monsters to behold?
But where hadst thou that heart that gives entertainment to these thoughts, these heavenly thoughts? These thoughts are like the French Protestants, [Footnote: By the famous edict of Nantes, which was granted the Huguenots by Henry IV., they were allowed liberty of conscience and the free exercise of religion. Louis XIV., grandson of Henry, after a series of arbitrary infractions of that edict by his father and himself at the instigation of the Jesuits, at length in 1685 abrogated it, and banished the Protestants from the kingdom under circumstances of aggravated cruelty. Great numbers of them were dispersed through all the countries of Europe. Evelyn, in his Diary, says that in 1685, "there had now been numbered to passe through Geneva onely forty thousand towards Swisserland. In Holland, Denmark, and all Germany were dispersed some hundred thousands, besides those in England." In the Memoirs of the Reformation in France prefixed to Saurin's Sermons, it is stated that eight hundred thousand were banished from France, and that they carried with them more than twenty millions of property. The refugees charged their sufferings on the RELIGION of Rome, for Pope Innocent XI highly approved of this persecution. He wrote a brief to the king, assuring him that what he had done against the heretics of his kingdom would be immortalieied by the eulogies of the Catholic church. He delivered a discourse in the Consistory in 1689, in which he said, "The most Christian king's zeal and piety did wonderfully appear in extirpating heresy." He ordered the TE DEUM to be sung. Evelyn says, "I was show'd the harangue which the bishop of Valentia on Rhone made in the name of the cleargie, celebrating the French king for persecuting the poor Protestants; with this expression in it: 'His victory over heresy was greater than all the conquests of Alexander and Caesar.'"] banished thence where they willingly would have harbor: how came they to thy house, to thy heart, and to find entertainment in thy soul? The Lord keep them in every imagination of the thoughts of thy heart for ever, and incline thine heart to seek him more and more.
And since the whole world have slighted and despised and counted foolish the thoughts wherewith thy soul is exercised, what strong and mighty supporter is it upon and with which thou bearest up thy spirit, and takest encouragement in this thy forlorn, unoccupied, and singular way, for so I dare say it is with the most? But certainly it is something above thyself, and that is more mighty to uphold thee than is the power, rage, and malice of all the world to cast thee down, or else thou couldst not bear up, now the stream and the force thereof are against thee.
OBJECTION. "I know my soul is an excellent thing, and that the world to come and its glories, even in the smallest glimpse thereof, do swallow up all the world that is here; my heart also doth greatly desire to be exercised about the thoughts of eternity, and I count myself never better than when my poor heart is filled with them; and as for the rage and fury of this world, it swayeth very little with me, for my heart is come to a point; but yet for all that, I meet with many discouragements, and such things as indeed do weaken my strength in the way."
But, brave soul, pray tell me what the things are that discourage thee, and that weaken thy strength in the way.
"Why, the amazing greatness of this my enterprise. I am now pursuing things of the highest, the greatest, the most enriching nature, even eternal things; and the thoughts of the greatness of them drowned me: for when the heat of my spirit in the pursuit after them is a little returned and abated, methinks I hear myself talking thus to myself: Fond fool, canst thou imagine that such a gnat, a flea as thou art, can take and possess the heavens, and mantle thyself up in the eternal glories? If thou makest first a trial of the successfulness of thy endeavors upon things far lower, more base, but much more easy to obtain, as crowns, kingdoms, earldoms, dukedoms, gold, silver, or the like, how vain are these attempts of thine, and yet thou thinkest to possess thy soul of heaven. Away, away! by the height thereof, thou mayest well conclude it is far above, out of thy reach; and by the breadth thereof, it is too large for thee to grasp; and by the nature of the excellent glory thereof, too good for thee to possess. These are the thoughts that sometimes discourage me, and that weaken my strength in the way."
ANSWER. The greatness of thy undertakings does but show the nobleness of thy soul, in that it cannot, will not be content with such low and dry things as the base-born spirits that are in the world can and do content themselves withal.
And as to the greatness of the things thou aimest at, though they be, as they are indeed, things that have not their like, yet they are not too big for God to give; and he has promised to give them to the soul that seeketh him; yea, he hath prepared the kingdom, and laid up in the kingdom of heaven the things that thy soul longeth for, presseth after, and cannot he content without.
Art thou got into the right way? Art thou in Christ's righteousness? Do not say, Yes, in thy heart, when in truth there is no such matter. It is a dangerous thing, you know, for a man to think he is in the right way, when he is in the wrong. It is the next way for him to lose his way; and not only so, but if he run for heaven, as thou sayest thou dost, even to lose that too. O this is the misery of most men, to persuade themselves that they are right, when they never had one foot in the way! The Lord give thee understanding here, or else thou art undone for ever. Prithee, soul, search when it was thou turnedst out of thy sins and righteousness into the righteousness of Jesus Christ. I say, dost thou see thyself in him; and is he more precious to thee than the whole world? Is thy mind always musing on him; and lovest thou to be walking with him? Dost thou count his company more precious than the whole world? Dost thou count all things but poor, lifeless, empty, vain things, without communion with him? Doth his company sweeten all things; and his absence imbitter all things? Soul, I beseech thee be serious, and lay it to heart, and do not take things of such weighty concernment as the salvation or damnation of thy soul without good ground.
Art thou unladen of the things of this world; as pride, pleasures, profits, lusts, vanities? What, dost thou think to run fast enough, with the world, thy sins and lusts in thy heart? I tell thee, soul, they that have laid all aside, every weight, every sin, and are got into the nimblest posture, they find work enough to run; so to run as to hold out. To run through all the opposition, all the jostles, all the rubs, over all the stumbling-blocks, over all the snares, from all the entanglements that the devil, sin, the world, and their own hearts lay before them—I tell thee, if thou art going heavenward, thou wilt find it no small or easy matter.
Art thou therefore discharged or unladen of these things? Never talk of going to heaven if thou art not. It is to be feared thou wilt be found among the "many that shall seek to enter in and shall not be able." If so, then in the next place, what will become of them that are grown weary before they are got half-way thither? Why, man, it is he that holdeth out to the end, that must be saved; it is he that overcometh, that shall inherit all things; it is not every one that begins. Agrippa took a fair step for a sudden: he steps almost into the bosom of Christ in less than half an hour. "Almost," saith he to Paul, "thou persuadest me to be a Christian." Ah, it was but ALMOST; and so he had as good have never been a WHIT; he stepped fair indeed, but yet he stepped short; he was hot while he was at it, but he was quickly out of wind. O this BUT ALMOST! I tellyou, this BUT ALMOST lost his soul. Methinks I have seen sometimes how these poor wretches that get but almost to heaven, how fearfully their almost and their but almost will torment them in hell; when they shall cry out in the bitterness of their souls, saying, "Almost a Christian. I was almost got into the kingdom, almost out of the hands of the devil, almost out of my sins, almost from under the curse of God; almost, and that was all; almost, but not altogether. O that I should be almost at heaven, and should not go quite through!" Friend, it is a sad thing to sit down before we are in heaven, and to grow weary before we come to the place of rest; and if it should be thy case, I am sure thou dost not so run as to obtain.
EVANGELIST. The crown is before you, and it is an incorruptible one; "So run, that you may obtain it." Some there be that set out for this crown, and after they have gone far for it, another comes in and takes it from them: "Hold fast, therefore, that ye have; let no man take your crown:" you are not yet out of the gunshot of the devil; "you have not resisted unto blood, striving against sin:" let the kingdom be always before you, and believe stead-fastly concerning things that are invisible; let nothing that is on this side the other world get within you; and, above all, look well to your own hearts and to the lusts thereof, for they are "deceitful above all things, and desperately wicked:" set your faces like a flint; you have all power in heaven and earth on your side.
Though the way to heaven be but one, yet there are many crooked lanes and by-paths that shoot down upon it, as I may say. And again, notwithstanding the kingdom of heaven be the chief city, yet usually those by-paths are most beaten, most travellers go those ways; and therefore the way to heaven is hard to be found, and as hard to be kept in, by reason of these. Yet, nevertheless, it is in this case as it was with the harlot of Jericho; she had one scarlet thread tied in her window, by which her house was known: so it is here; the scarlet streams of Christ's blood run throughout the way to the kingdom of heaven; therefore mind that: see if thou do find the besprinkling of the blood of Christ in the way; and if thou do, be of good cheer, thou art in the right way.