Tuesday, June 22, 2010
Repentance
Repentance
by Pastor Dwight L. Moody
You will find my text tonight in the seventeenth chapter of Acts, part of the thirtieth verse: "And now commandeth all men everywhere to repent." I have heard a number of complaints about the preaching here in the Tabernacle, that repentance has not been touched upon. The fact is that I have never had very great success in preaching upon repentance. When I have preached it people haven't repented. I've had far more success when I've preached Christ's goodness. But tonight I will preach about repentance, so you will have no more cause of complaint. I believe in repentance just as much as I believe in the Word of God.
When John the Baptist came to preach to that Jewish nation his one cry was "Repent! Repent!" But when Christ came He changed it to "The blood of the Lamb taketh away the sin of the world." I would rather cry "The blood of the Lamb taketh away the sin of the world," then talk about repentance. And when Christ came we find Him saying "Repent ye," but He soon pointed them to something higher - He told them about the goodness of God. It is the goodness of God that produces repentance. When upon the Day of Pentecost they asked what to do to be saved, we find Him telling men, "Repent, every one of you." When Christ sent His disciples out to preach, two by two, we find the message He gave them to deliver was, "Repent ye, for the Kingdom Of Heaven is at hand." It is clearly preached throughout the Scriptures.
There is a good deal of trouble among people about what repentance really is. If you ask people what it is, they will tell you "It is feeling sorry." If you ask a man if he repents, he will tell you, "Oh, yes; I generally feel sorry for my sins." That is not repentance. It is something more than feeling sorry. Repentance is turning right about and forsaking sin. I wanted to speak on Sunday about that verse in Isaiah, which says, "Let the guilty forsake his way, and the unrighteous man his thoughts." That is what it is. If a man don't turn from his sin he won't be accepted of God, and if righteousness don't produce a turning about - a turning from bad to good - it isn't true righteousness.
Unconverted people have got an idea that God is their enemy. Now, let me impress this, and I told you the same thing the other night, God hates sin with a perfect hatred; He will punish sin wherever He finds it, yet He at the same time, loves the sinner, and wants him to repent and turn to Him. If men will only turn they will find mercy, and find it just the moment they turn to Him. You will find men sorry for their misdeeds. Cain, no doubt, was sorry, but that was not true repentance. There is no cry recorded in the Scriptures as coming from him, "O my God, O my God, forgive me." There was no repentance in his only feeling sorry. Look at Judas. There is no sign that he turned to God - no sign that he came to Christ asking forgiveness. Yet, probably, he felt sorry. He was, very likely, filled with remorse and despair; but he didn't repent. Repentance is turning to him who loved us and gave Himself for us.
Look at King Saul, and see the difference between him and King David. David fell as low as Saul and a good deal lower - he fell from a higher pinnacle, but what was the difference between the two? David turned back to God and confessed his sin and got forgiven. But look at King Saul. There was no repentance there, and God couldn't save him till he repented. You will find, all through the Scriptures, where men have repented God has forgiven them. Look at that publican when he went up to pray; he felt his sin so great that he couldn't look up to Heaven - all he could do was to smite his heart and cry "God forgive me a sinner." There was turning to God -repentance, and that man went down to his home forgiven. Look at that prodigal. His father couldn't forgive him while he was still in a foreign land and squandering his money in riotous living, but the moment he came home repentant, how soon that father forgave him - how quick he came to meet him with the word of forgiveness. It wouldn't have done any good to forgive the boy while he was in that foreign country unrepentant. He would have despised all favors and blessings from his father. That is the position the sinner stands toward God. He cannot be forgiven and get His blessing until he comes to God repenting of all his sins and asking the blessing.
Now, we read in Scripture that God deals with us as a father deals with a son. Fathers and mothers, you who have children, let me ask by way of illustration, suppose you go home, and you find that while you have been here your boy has gone to your private drawer and stolen $5 of your money. You go to him and say: "John, did you take that money?" "Yes, father, I took that money," he replies. When you hear him saying this without any apparent regret you won't forgive him. You want to get at his conscience; you know it would do him an injury to forgive him unless he confesses his wrong. Suppose he won't do it. "Yes," he says, "I stole your money, but I don't think I've done wrong." The mother cannot, the father cannot forgive him, unless he sees he has done wrong, and wants forgiveness.
That's the trouble with the sinners in Chicago. They've turned against God, broken His commandments, trampled His law under their feet, and their sins hang upon them; until they show signs of repentance their sin will remain. But the moment they see their iniquity and come to God, forgiveness will be given them and their iniquity will be taken out of their way. Said a person to me the other day, "It is my sin that stands between me and Christ." "It isn't," I replied, "it's your own will." That's what stands between the sinner and forgiveness. Christ will take all your iniquities away if you will. Men are so proud that they won't acknowledge and confess before God. Don't you see on the face of it, if your boy won't repent you cannot forgive him, and how is God going to forgive a sinner if he don't repent? If He was allowing an unrepentant sinner into His Kingdom, there would be war in Heaven in twenty-four hours. You cannot live in a house with a boy who steals everything he can lay his hands on. You would have to banish him from your house.
Look at King David with his son Absalom. After he had been sent away he gets his friends to intercede for him to get him back to Jerusalem. They succeeded in getting him back to the city, but someone told the King that he hadn't repented, and his father would not see him. After he had been in Jerusalem some time, trying his best to get into favor and position again without repentance, he sent a friend, Joab, to the king, and told him to say to his father: "Examine me, and if you find no iniquity in me, take me in." He was forgiven, but the most foolish thing King David ever did was to forgive that young prince. What was the result? He drove him from the Throne. That's what the sinner would do if he got into Heaven unrepentant, He would just drive God from the throne - tear the Crown from Him. No unrepentant sinner can get into the Kingdom of Heaven.
Alas, some people say, "I believe in the mercy of God; I don't believe God will allow one to perish; I believe everyone will get to Heaven." Look at those antediluvians. Do you think He swept all those sinners, all those men and women who were too wicked to live on earth - do you believe He swept them all into Heaven, and left the only righteous man to wade through the flood? Do you think He would do this, and yet many men believe all will go into Heaven. The day will come when you will wake up and know that you have been deceived by the devil. No unrepentant sinner will ever get into Heaven, unless they forsake their sin they cannot enter there. The law of God is very plain on this point: "Except a man repent." That's the language of Scripture. And when this is so plainly set down, why is it that men fold their arms and say, "God will take me into Heaven anyway."
Suppose a governor elected today comes into office in a few months, and he finds a great number of criminals in prison, and he goes and says: "I feel for those prisoners. They cannot stay in jail any longer." Suppose some murders have been committed, and he says: "I am tender hearted, I can't punish those men." and he opens the prison door and lets them all out. How long would that governor be in his position? These very men who are depending on the mercy of God would be the first to raise their voice against that governor. These men would say, "These murders must be punished or society will be imperiled; life will not be safe"; and yet they believe in the mercy of God whether they repent or not. My dear friends, don't go on under that delusion; it is a snare of the devil. I tell you the Word of God is true, and it tells us "Except a man repent" there is not one ray of hope held out. May the Spirit of God open your eyes tonight and show you the truth - let it go into your hearts. Let the wicked forsake his way and the unrighteous his thoughts.
Now, my friends, repentance is not fear. A great many people say I don't preach up the terrors of religion. I don't want to - don't want to scare men into the Kingdom of God. I don't believe in preaching that way. If I did get some in that way they would soon get out. If I wanted to scare men into Heaven I would just hold the terror of hell over their heads and say, "go right in." But that's not the way to win men. They don't have any slaves in Heaven. They are all sons, and they must accept salvation voluntarily. Terror never brought a man in yet.
Look at a vessel tossed upon the billows, and sailors think it is going to the bottom and death is upon them. They fall down on their knees, and you would think they were all converted. They ain't converted; they're only scared. There's no repentance there, and as soon as the storm is over and they get on shore, they are the same as ever. All their terror has left them - they've forgotten it, and they fall into their old habits. How many men have, while lying on a sick bed, and they thought they saw the terrors of death gathering around them, made resolutions to live a new life if they only get well again; but the moment they get better they forget all about their resolutions. It was only scare with them; that's not what we want to feel. Fear is one thing, and repentance is another. True repentance is the Holy Ghost showing sinners their sin. That's what we want. May the Holy Ghost reveal to each one here tonight out of Christ their lost condition unless they repent.
If God threw Adam out of Eden on account of one sin, how can you expect to get into the Heavenly paradise with ten thousand? I can imagine someone saying, "I haven't got anything to repent of." If you are one of those Pharisees, I can tell you that this sermon will not reach your heart. I would like to find one man who could come up here and say, "I have no sin." If I was one of those who thought I had no sin to repent of, I'd never go to Church: I would certainly not come up to the Tabernacle. But could you find a man walking the streets of Chicago who could say this honestly. I don't believe there's a day passed over my head during the last twenty years but when night came I found I had some sin to repent of. It is impossible for a man to live without sinning, there are so many thing, to draw away the heart and affections of men from God. I feel as if I ought to be repenting all the time.
Is there a man here who can say honestly, "I have not got a sin that I need ask forgiveness for, I haven't one thing to repent of"? Some men seem to think that God has got ten different laws for each of those ten commandments, but if you have been guilty of breaking one you are guilty of breaking all. If a man steals $5 and another steals $5OO, the one is as guilty of theft as the other. A man who has broken one commandment of God is as guilty as he who has broken ten. If a man don't feel this, and come to Him repentant and turn his face from sin toward God there is not a ray of hope. Nowhere can you find one ray from Genesis to Revelation. Don't go out of this Tabernacle saying, "I have nothing to repent."
I heard of a man who said he had been converted, A friend asked him if he had repented. "No," said he, "I never trouble my head about it." My friends, when a man becomes converted the work has to be a little deeper than that. He has to become repentant, and try to atone for what he has done. If he is at war with anyone he has to go and be reconciled to his enemy. If he doesn't his conversion is the work of Satan. When a man turns to God he is made a new creature - a new man. His impulses all the time are guided by love. He loves his enemies and tries to repair all wrong he has done. This is a true sign of conversion. If this sign is not apparent his conversion has never got from his head to his heart. We must be born of the spirit, hearts must be regenerated - born again. When a man repents, and turns to the God of Heaven, then the work is deep and thorough. I hope that everyone here tonight will see the necessity of true repentance when they come to God for a blessing, and may the Spirit move You to ask it tonight.
I can imagine some of You saying now, am I to repent to-night?" My friends, there are only two parties in the world. There has been a great political contest here today, and there have been two sides. We will not know before forty-eight hours which side has triumphed. There is great interest now to know which side has been the stronger. Now, there are two parties in this world - those for Christ and those against Him, and to change to Christ's party is only moving from the old party to the new. You know that the old party is bad, and the new one is good, and yet you don't change.
Suppose I was called to New York tonight, and went down to the Illinois Central Depot to catch the ten o'clock train. I go on the train, and a friend should see me and say, "You are on the wrong train for New York. You are on the Burlington train." "Oh, no," I say, "you are wrong; I asked someone and he told me this was the right train." "Why," this friend replies, "I've been in Chicago for twenty years, and know that you are on the wrong train," and the man talks, and at last convinces me, but I sit still, although I believe I am in the wrong train for New York, and I go on to Burlington. If you don't get off the wrong train and get on the right one you will not reach Heaven. If you have not repented, seize your baggage tonight and go to the other train.
If a man is not repentant his face is turned away from God, and the moment his face is turned toward God peace and joy follow. There are a great many people hunting after joy, after peace. Dear friends, if you want to find it tonight, just turn to God, and you will get it. You need not hunt for it any longer; only come and get it. When I was a little boy I remember I tried to catch my shadow. I don't know if you were ever so foolish: but I remember running after it and trying to get ahead of it. I could not see why the shadow always kept ahead of me. Once I happened to be racing with my face to the sun, and I looked over my head and saw my shadow coming back of me, and it kept behind me all the way. It is the same with the Sun of Righteousness, peace and joy will go with you while you go with your face toward Him, and these people who are getting at the back of the Sun are in darkness all the time. Turn to the light of God and the reflection will flash in your heart. Don't say that God will not forgive you. It is only your will which keeps His forgiveness from you.
My sister, I remember, told me her little boy said something naughty one morning, when his father said to him, "Sammy, go and ask your mother's forgiveness." "I won't," replied the child. "If you don't ask your mother's forgiveness I'll put you to bed." It was early in the morning - before he went to business, and the boy didn't think he would do it. He said "I won't" again. They undressed him and put him to bed. The father came home at noon expecting to find his boy playing about the house. He didn't see him about, and asked his wife where he was. "In bed still." So he went up to the room, and sat down by the bed, and said: "Sammy, I want you to ask your mother's forgiveness." But the answer was "No." The father coaxed and begged, but could not induce the child to ask forgiveness. The father went away, expecting certainly that when he came home that night the child would have got all over it. At night, however, when he got home he found the little fellow still in bed. He had lain there all day. He went to him and tried to get him to go to his mother, but it was no use. His mother went and was equally unsuccessful. That father and mother could not sleep any that night. They expected every moment to hear the knock at their door by their little son. Now they wanted to forgive the boy. My sister told me it was just as if death had come into their home. She never passed through such a night. In the morning she went to him and said: "Now, Sammy, you are going to ask my forgiveness." but the boy turned his face to the wall and wouldn't speak. The father came home at noon and the boy was as stubborn as ever. It looked as though the child was going to conquer. It was for the good of the boy that they didn't want to give him his own way. It is a great deal better for us to submit to God than have our own way. Our own way will lead us to ruin; God's way leads to life everlasting. The father went off to his office, and that afternoon my sister went in to her son about four o'clock and began to reason with him, and, after talking for some time, she said, "Now, Sammy, say "mother." "Mother," said the boy. "Now say 'for." "For." "Now just say 'give." And the boy repeated "give." "Me," said the mother, "Me," and the little fellow fairly leaped out of bed. "I have said it," he cried; "take me down to papa, so that I can say it to him." Oh, sinner, go to Him and ask His forgiveness. This is repentance. It is coming in with a broken heart and asking the King of Heaven to forgive you. Don't say you can't. It is a lie. It is your stubborn will - it is your stubborn heart.
Now let me say here tonight you are in a position to be reconciled to God now. You are not in a position to deny this reconciliation a week, a day, an hour. God tells you now. Look at that beautiful steamer Atlantic. There she is in the bay groping her way along a rocky coast. The captain don't know, as his vessel plows through that ocean, that in a few moments it will strike a rock and hundreds of those on board will perish in a watery grave. If he knew, in a minute he could strike a bell and the steamer would be turned from that rock and the people would be saved. The vessel has struck, but he knows now too late. You have time now. In five minutes, for all you and I know, you may be in eternity. God hangs a mist over our eyes as to our summons. So now God calls - now everyone repent, and all your sins will be taken from you. I have come in the name of the Master to ask you to turn to God now. May God help you to turn and live. Let us pray.
For Leaving Sin and Living Holy
ANDREW GRAY
A DOOR UNTO EVERLASTING LIFE
READER - I have always thought that good books (being silent teachers of goodness) are the best part of a man's furniture in his house, and the choicest goods of a commonwealth. Yet, many are so far from reading, that they revile them, and employ their wicked wits in jeering whatsoever tends to make them wise to salvation. The profaneness and corruption of this present age is too visible. Many who bear the Name of Christ are enemies of the cross of Christ, and of the power of Christianity. They are even sunk below beasts in enormous sensuality, and whoever doth not approve of, yes, and practice such detestable wickedness, such beastly and satanical sins as they do; whoever is not metamorphosed into a devil incarnate, is reproached by them as a devilish hypocrite.
With such this plain piece will find no cordial respect, no practical entertainment; it will be as an unsavory breath in their nostrils. Yet if thou art serious and solicitous for savory and wholesome truths; if to have the kingdom of Christ set up in thy heart and life be that thou dost breathe after; if thou be really sick of sin and sick of love for Him who is altogether lovely; if thou be one of Zion's mourners, one whose heart is shaken with devils, scruples, and fears concerning the condition of thy soul; if thou be one of Zion's citizens, one whose conversation is in heaven, and wouldest have thy heart and affections more elevated, and set upon the things above, I am confident the ensuing treatises will be grateful and welcome to thee. The very subject matter of them will allure thee to read them, and I question not, but through divine blessing, this little book will be a great blessing unto thee. Let not any despise it because it is destitute of those elaborate and rhetorical flourishes wherewith many pieces are beautified, for the design of it is not to please the fancy, but to profit the soul, and to warm the heart. Sure I am that what profits the soul, and makes a Christian more devout and pious, is to be valued far above what only tickles the fancy of the curious.
Read it therefore, yea, read it seriously. It may be thou may find something that may refresh thy heart and do thy soul good. What human frailties thou discernest in this small piece (which doubtless are not a few), pity them, and so much the more pray for me that God would pardon and amend all the errors both of my heart and life. Good reader, I shall detain thee no longer in the porch, but only beg of thee, that when thou dost begin to read this book, thou wouldst at least send up some short petitions to that God from whom all our fruit is found, that by His blessing upon it (without which thou may read it often over, and yet profit little or nothing by reading it), it may distil as the precious dew upon the tender herb. May it make thy barren soul more fruitful, thy treacherous soul more faithful, thy weak soul more powerful, thy troubled soul more joyful. It may pour thee out a blessing of light for thy understanding, a blessing of life for thy affections, a blessing of peace for thy conscience, and a blessing of joy and gladness for thy heart and soul; in the attaining whereof I shall think my pains well bestowed, and my labors abundantly recompensed, especially if thou wilt gratify with thy remembrance at the throne of grace, him whose utmost design and ambition is to be serviceable in promoting the eternal interest of souls.
THE FIRST TREATISE
Containing Several Arguments For LEAVING SIN AND LIVING HOLILY
It is a very sad, but yet an apparent truth, that there is no creature in the world so merciless and mischievous to itself as man is. For whereas everything naturally desires, or tends to its own preservation, man unweariedly endeavours his own destruction. He becomes his own murderer and executioner, by loving vice, and hating virtue, by forsaking Christ, to follow the world, by poisoning his soul to please his senses, by leaving the safe and pleasant way of holiness, to walk in the dangerous and destructive way of wickedness. Wicked men turn their backs upon God, and are ruled by sin and Satan at their pleasure. Such profane beasts are many. They glory in their shame. Like Sodom, they carried their sin in their foreheads, oathing it, telling of their cheats, how many they have defrauded, and of their whoredoms, how many they have defiled. Alas, they have not so much as one grain of grace in their hearts, nor the least sign of holiness in their lives. Though, by the ministry of the word, they be called upon to be holy, yet the more they are called unto holiness, the further do they run into all sin and wickedness.
Yea, God's own children make but little progress in holiness. The estate of many is a declining estate. They have lost the savouriness of their spirits, and their delight in communion with God. They are weak in resisting temptations to sin, from the devil, the world, and the flesh. They are often overcome by sensuality, pride, worldliness, envy, etc. Their heart is less watched, their tongue less bridled, and their conversation more vain than formerly. What then more needful, than to have before our eyes such arguments, as are most likely to deter us from sin, to prevail with us to loath and leave all our lusts and transgressions, and to walk humbly and holily before God all our days. May the Lord open our eyes, to see the baseness of sin, and sanctify our hearts, that we may never welcome nor embrace it anymore, but may grow holier every day than the other. So living holily, may we die happily, and after death, reign with God gloriously forever.
In order to realize this, let these following considerations sink into our hearts. We must be holy, because the Lord our God is holy. "Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). "It is written, Be ye holy, for I am holy" (1 Pet. 1:16). God's holiness is the great ground and cause of our holiness, and the motive of all obedience. "Let them praise Thy great and terrible Name, for it is holy" (Psalm 99:3). "Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy" (Psalm 99:9). We are not bound to be essentially and infinitely holy, as God is holy; yet are we bound to be perfectly holy for our state, as God is holy. Thou callest God Father, and if He be thy Father indeed, thou wilt be like Him in holiness. You will both have the same nature for likeness. Thou readest a Holy Bible, servest an holy God, pretendest to be led by a Holy Spirit. Oh, what shame and trembling then should cover thee, if thou be unholy! Thou pretendest to love God, and why art thou not an imitator of God? Is it not a known saying, likeness makes love? Likeness is the cause of love, and an effect of it. If thou wouldst have God to love thee, thou must labor to be like Him. If thou remain unholy, think with thyself, how can an, infinitely holy God delight in such an unholy wretch, in such an uncomely and loathsome soul, in such a vile abominable sinner? How unfit am I for His love and embracements! If unholy, thou wilt not endure the purity and presence of God, nor will God's purity and presence endure thee.
We must leave sin and live holily, because to sin is very unsuitable work; and very unbecoming to Christians: for (1) Are we not strangers, and therefore to abstain from whatsoever is contrary to holiness? "Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (I Peter 2:11). We are traveling to an higher country, where pure souls breathe in an uninfected air and are partakers of heavenly visions to the full. Oh, do not by living unholily, belie your great and glorious hopes. "Every man that hath this hope in him purifieth himself, even as he is pure" (1 John 3:3). Show yourselves to be the right seed of the woman, by flying from the face of the old serpent, and abhorring his image. Strangers must not be meddlers; oh, meddle not with sin, but put off the old man with his deceitful lusts. Trouble not yourselves with anything that will hinder you in your journey heavenward. You expect a room among the angels, and will you live as slaves in the world? You are in the way to Canaan, why then are you in love with the flesh-pots of Egypt? "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1).
(2) Are not your relative conditions changed? Once ye were Satan's slaves, now God's servants. Once in darkness, now children of the light. Once the devil's factors, now Christ's followers. Are your relative conditions thus changed, and shall not your work be altered? "Ye are all the children of the light, and the children of the day: we are not of the night, nor of darkness. Therefore, let us not sleep as do others; but let us watch and be sober" (1 Thess. 5:5-6). "As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as He which hath called you is holy, so be ye holy in all manner of conversation" (1 Pet. 1:14-15). Is not sin the devil's creature? His old sorceress? And will ye have any communion with it? Oh, ye children of the Most High!
(3) What does baptism into the name of Christ stand for? Why were ye baptized? Was it not for the renunciation of all sin, and the mortification of every lust? "How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:2-4). So often as thou hearest thy own name, call to mind the covenant betwixt God and thee in baptism. As God promised on His part to be thy God, so thou promised to forsake His enemies, to dedicate thyself to His service, to obediently keep God's holy will and commandments, and to walk in the same all the days of thy life. Surely it is a most wretched forgetfulness, to forget thyself to be a Christian. Live holily, because the wicked lives of Christians are far more sinful than the wicked lives of pagans and heathens: for
(1) The sins of pagans are only against natural light; but the sins of Christians, both against natural and supernatural. And to sin, not only against a natural conscience, but an enlightened conscience, is a great aggravation of sin. Was it not an aggravation of Solomon's sin, that "his heart was turned from the Lord God of Israel, which had appeared unto him twice"? (1 Kings 11:9).
(2) The sins of pagans may have fairer excuses than others; they may plead in another sense than the apostle. How can we call on Him, of whom we have not heard? And how shall we hear without a preacher? (Rom. 10:14). The sun, moon, and stars were but dumb preachers. Had we, 0 God, heard the joyful sound, we would have received it gladly. We never knew that thy Son was crucified, for had we known it, we would have believed in Him. We would have taken Him for our rightful Sovereign, and obeyed His laws; but what will ye pretend? Can ye say, ye never heard of heaven and hell? Never heard of faith, repentance, and remission of sins preached? Never heard a strict and circumspect course of life pressed upon you? Did ye not know that drunkenness, cursing, etc. were sins? That piety, sobriety, and righteousness was your duty? Why then do ye the one, and leave the other undone? Surely, if heathens shall be damned, wicked Christians cannot think to be saved.
(3) The sins of heathens bring not so much dishonour to God and Christ, as our sins do. We pretend greater holiness than they, and shall our holiness better than theirs, as if the death and resurrection of Christ was not able to make us live more holily, than the foundation of civility and morality among them? What scandal and reproach this brings to Christ. "The Name of God is blasphemed among the Gentiles through you" (Rom. 2:24). What! Hath the gospel no more efficacy than a pagan's ethics, or a Turkish Koran? Devout Salvian brings in the pagans insultingly over the Christians, whose lives were not agreeable to their knowledge. Both Christ and His law are scandalized by us: behold, this is the common report of pagans concerning us. Where is this catholic law which they believe? Where are those precepts of piety and chastity which they learn? They read the gospel, and yet are unclean; they hear the apostles, and frequent sermons, and yet are drunkards. They follow Christ, and yet are thieves. They lead a wicked life, and yet boast that they have a righteous law. It is altogether false (say the heathens) that they learn good things, and retain the rules of an holy law, for if these things which they learn were good, they then would be good themselves. Thus we who would be accounted Christians, do bring our God, our religion, and our profession into contempt, if our lives be not answerable to our knowledge.
I would to God that everyone of us would take this into his consideration, so that, at length, we may be careful to adorn our holy religion with an holy and circumspect life and conversation. The love of God in giving His Son for us, should forcibly overcome us to live holily. "The grace of God, that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world" (Titus 2:11-12). What moved God to give His Son, but His own grace and love? That pure love, that lodged in His bosom from all eternity. "God so loved the world, that He gave His only begotten Son" (John 3:16). If like Gideon, He had had threescore and ten sons, it had still been much to part with one of them. Oh, but it was His only Son. Jacob rent his clothes, and went mourning many days, for losing one son of twelve (Gen. 37:34). Even an harlot pitied the fruit of her womb (1 Kings 3:26). But God gave the only Son of His love, and doth not this eternal and astonishing love teach us to deny ungodliness, etc.? I denied not, saith the Lord, My Son a suffering body for thy sake. I denied not His precious blood. The consolations of the Spirit, and the joys of the higher world — I was sore of nothing, but exposed all for thy sake. Oh, deny not thy sins a sacrifice unto Me, but give them up to be condemned and crucified, and to be nailed to the cross of Christ, that they may languish and give up the ghost. I crave nothing of thee that thou can not easily deny. It is not thy estate, thy life, or thy little ones I require. Nothing, but what thou can well spare; nothing, but what is better parted with than kept. Nothing, but what, if it were never required at thy hands, yet were it thy wisdom and happiness to reject: even thy base, vile, scarlet lusts. That sin may die in thee, and thou may live to God.
Oh, what will prevail with us to leave sin, and live holily, if love does not? Shall the consideration of death, or heaven, or hell move us? And shall not the consideration of Christ's wonderful love move us much more? Death is certain, saith one. It may come suddenly, and will come certainly; therefore, I will avoid sin, and serve God. I care not so much for death, saith another. It is but parting soul and body for a season. Oh, but I fear hell-torments, the worm that never dies, and the fire that never shall be quenched! Therefore I will leave sin, and live holily. I hope, saith a third, for the joys of heaven: that I shall live though I die; and that I shall eat and drink at Christ's table in His celestial kingdom. Therefore I will reject the fawning pleasures of sin, that would beguile me of the pleasures of heaven. Oh, but Christ loved me, saith a fourth, and gave Himself for me, that He might redeem me from all iniquity. And this love of Christ constraineth me, that I dare not, I will not sin. This is the best motive. Holiness will not hinder you, but bring a blessing upon you, in your private and particular callings. Say not, I shall suffer loss, by leaving my worldly concerns to mind religion. Suppose your estate suffered, and your body fared the worse by it; yet, sure I am, the cumberings and carings of worldlings bring them more grief, than religious duties bring loss to you. Say not, "My affairs and employments in the world are so great, and so many, that I cannot spare time." The more and greater thy affairs are, the more need to mind religion, lest thy heart be swallowed up of thy affairs.
Are not the affairs of a kingdom more, and greater, than those of an household? And yet David, had the affairs of a kingdom to look after, made religion his chief care. Say not, "My children must be educated and provided for." What! will you lose salvation, and damn your souls, to gather an estate, and to provide a portion for them? Provide for them a portion in God's Name: but especially let God be their Portion forever. Give them pious education and an holy example. Is it not more comfortable to see children, in their parent's lifetime, just heirs of their parents' graces, than to see them, when parents are dead, heirs of their parents unjust gains? Oh remember, that providing for your children's bodies, will not answer the damning of your own soul. Your present welfare lies in divorcing sin and living holily. Were there no commandment from heaven to leave sin, yet should you leave it, because it is the ulcer that sits on a creature's heart, and robs him of all true contentment and sound joy. Suppose no torment, no horror did follow sin hereafter; yet it disquiets and torments for the present. Oh the secret gnawings and pulls that envy, and pride, and covetousness give a man's soul. Oh, what a sweet life leads the contented and quiet spirited Christian when God and he are both of a mind! Compare him with the fretful and discontented, who would be always correcting God's providence, and vex themselves daily with crosses to no purpose. Oh, what peace and comfort crowns the heart of the godly! Oh, what outward miseries and inward horror fall upon the wicked!
Besides, sin is the soul's disease, a burning fever; it blinds the mind, hardens the heart, enthrals the will, defiles the conscience, deadens the affection, and hurls the whole man into confusion. It brings more evils, external and internal, for the present, than either tongue can speak or heart can think. Shall it not be divorced? Holiness is the way to the enjoyment of all visible blessings. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Tim. 4:8). "Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you" (Matt. 6:33). Who hath not seen or heard, how large revenues, riches, and estates, have been wasted by vice and wickedness? There is a secret consuming cancer in the wicked man's estate; a worm in the gourd. Some men's wealth melts away, but how does this come about? Alas, it is banished by impiety. "Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store" (Deut. 28:16-17). Oh but, "All these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field" (Deut. 28:2-3).
Thus the Lord puts a difference between the godly and the wicked, as He did between the Egyptians and the Israelites (Exodus 11:7). Will holiness bring disgrace? No. "By humility and the fear of the Lord are riches, and the honour, and life" (Prov. 22:4). Will holiness bring poverty and want? No. "If ye be willing and obedient, ye shall eat the good of the land" (Isa. 1:19). "The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing" (Psalm 34:10). See Job 22:21-30. God will be the godly mans gold and silver. Many of the godly have fuller treasure, and more riches than ever they enjoyed in their unregenerate condition. Who ever lost by serving God? Sin and the world have made many a beggar, but never did God and Christ, for in their worst and poorest condition, the godly are rich. "As dying, and behold we live: as chastened, and not killed: as sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things" (2 Cor. 6:9-10), all things in hope and all things in the promise. God s people are possessors of Him that possesseth all. Godliness with contentment is great gain.
Christian, when thou art about to die, gather up thy accounts, and see how much thou hast laid out for God, and how much He hath rewarded thee. Thou must needs confess that God is not behind-hand with thee as thy debtor, should He deny thee heaven. Look on Abraham, Lot, Jacob, Jehoshaphat, Job, David, etc. I grant, a good man may suffer hardships and scarcity, but it is not due to his godliness, but because of some unmortified corruption, idleness, indiscretion, voluptuousness, or the like. He that lives wickedly is self-condemned:
(1) Condemned in his own conscience. What Saint Paul said of the heretic, in Titus 3:11, may be said of every wicked man, he is condemned of himself. "Happy is he that condemneth not himself in that thing which he allows" (Rom. l4:22). But wicked men condemn themselves in that thing which they allow. Ask even the grossest and most profane wretch in a country, Is it not excellent and desirable to live holily, to beware of open impiety, and resist Satan's temptations, to be pure, and holy, and chaste, and temperate? Yea, without question, will he say, it is very good. And yet he will hate what he hath commended, and do what he hath condemned. He will hate sanctity, and act wickedly. He says, he detests wickedness; but his own wickedness he detests not.
(2) He is condemned by his profession, because his most holy faith is contradicted by an unholy life. Baptism, wherein he gave his name to Christ, engageth him to obey Christ as his Lord; but though he was baptized into the name of Christ, yet he obeyeth Him not. His profession is sacred, but his practice is sinful. The one is pure, the other impure. Now could any but dumb idols, stocks and stones, live without sense and shame of this contradiction? He is condemned in conscience, and condemned by profession. There is no true comfort outside of the ways of holiness. All earthly contentments are dead, bitter and inconstant. No course gives such solid foundation for comfort as an holy course. A worldly course does not, for the worldling is filled and fed from day to day with vexing cares, and tormenting thoughts, and in a time of common calamity and affliction, he is cast down. His face waxes pale; his mind is amazed and his heart trembles. His cares and fears devour all his joy whereas the godly man is careful for nothing and rejoices in tribulation. He takes a providential and moderate care, but not an unbelieving and excessive thoughtfulness. He walks by faith, not by sense; he trusts in God in the midst of want, and finds faith and trust an universal remedy for trouble. No way is so full of pleasantness as the ways of holiness. "Her ways are ways of pleasantness, and all her paths are peace" (Prov. 3:17). The paths of sin are void of peace, but great peace have they, who keep God's law (Gal. 6:16). What peace, what joy like that of a good conscience, in a time of affliction! When old age creeps up on a man, death approaches, and eternity prevents him. Oh, then a world for a good conscience! The sinner's mirth and merriment is downright madness. "I said of laughter, It is mad: and of mirth, What doeth it?" (Eccles. 2:2). Christianity will not deprive you of your joy, it will only rectify, moderate, and sanctify the same. I grant, some of God's people are of sad, dark, uncomfortable spirits, but yet I affirm that godliness is not the proper cause of their sadness. And suppose it were, were it not better for a man to suffer qualms, and fits of melancholic sadness all his life, than to suffer hell torments even for one hour? I leave the wicked, when sober and settled in their wits, to judge and determine. The mercies of God engage and bind us unto holiness. Every mercy is a silent sermon, preaching to us the doctrine of holiness. Every blessing is a suitor, wooing us to live holily. "That we being delivered out of the hands of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life" (Luke 1:74-75).
God, by His blessings, would allure and invite us unto holiness. Hath not God caused our lot to fall in a pleasant land? Whereas we might have been born in Meshech, or in the tents of Kedar, in a barren land, a land of spiritual drought. Hath He not kept us back from presumptuous, scandalous sins? And, at least from that unrepentable sin against the Holy Ghost? Hath He not kept us safe from deadly dangers? Might not fire have suddenly broken out and laid our houses in ashes? Might not the devil, in the night time, have murdered us and our children in bed? Who was it that bound the devil to his good behaviour, that he did not roar and tear both us and them in pieces? Was it not God? God's outward providential mercies are innumerable. Is it not pure mercy, that thou hast a dwelling house, though but a mean cottage? Thou might have been a vagabond, and run up and down begging thy bread. Is it not pure mercy, that thou hast a spread table, when God might justly have caused thee to have eaten thine own dung? Hast thou an healthful state of body, when others thy betters are crying out from day to day sick, sick? And are not children, which are an heritage from the Lord, multiplied unto thee, and are continued with thee, whilst others are fast burying their dead? Is it not pure mercy, that thou hast sufficient riches, and a soft bed, when Christ Himself lived in poverty, and had nowhere to lay His weary head? Hast thou not liberty and plenty of ordinances, burning and shining lights, while others have not the gospel preached to them, but live and die in gross darkness?
Therefore when thou art tempted to sin, say as Joseph did, "How can I do this great wickedness, and sin against God?" (Gen. 39:9). Shall I thus requite the Lord for the innumerable mercies bestowed upon me? Hath He surrounded me with blessings and loaded me with His benefits? Hath He crowned me with lovingkindness, and many rich blessings here; and hath He promised to crown me with eternal blessedness hereafter? And shall I be so unkind and disingenuous as to wrong that God, who hath been so kind to me, and is continually doing me good? Shall I not hear Him calling on me to be holy, who hath so often heard me crying to Him for help? Hath He denied nothing to me, and shall I not deny my lusts for His sake? Is He my friend and benefactor, and shall I do service to His enemy? Hath He honoured me, and shall I dishonour Him? Doth He promise me blessedness, and is a wicked life the way to come to it? Have I tasted and seen that the Lord is good, and shall I continue to do what is evil? Do showers of precious mercies distil on mine head, and shall they all miscarry? Shall I displease and dishonor that high and dreadful Majesty, whose free grace is the well-head and fountain of all these mercies? Or shall I not rather express my thankfulness in such a manner, as may become the mercies of God? Oh, the mercies of God are a mighty motive to prevent sin and promote holiness.
Therefore, dwell much in your thoughts upon the mercies and love-tokens of God. I read of one, that said, he had but one book, and that book had but two leaves, a white leaf, and a red. Yet he could never read over these two leaves, though he lived many years, and read diligently, so much matter was contained in them. For in the red leaf (he said) were laid down all God's fearful judgments poured out upon sinners who were disobedient and would not be reformed; and in who the white leaf were laid down, all the mercies and favours of God vouchsafed to mankind, either in general or particular. This book remains to this day, and happy is the man who is most careful to exercise therein day and night. All a man's spiritual relations call for holiness. Our relation to duties calls for it. What is our praising God without an holy heart, but blessing of an idol? What good will our prayers do, if we lift not up pure hands without wrath and doubting? What are sacraments and ordinances, but abominations to the eye of God, when profaned by the sins of men? Prayers, praises, sacraments, and ordinances, are holy things, and what should swine and dogs do with such? Our relation to the saints calls for holiness. The saints are called an holy nation, and what are we but withered branches in the vine, masks of saints, and hypocritical counterfeits in the church, without holiness? Are not the saints above closely allied to the Church of God on earth? Are we not akin to the spirits of just men made perfect? Have we not the same father? The same mother? The same Redeemer? The same Sanctifier and Savior? Who is our Head? Is it not the holy child Jesus? The holy, and just, and righteous One, who is white and ruddy (Cant. v. 10)? He is white for sanctity, purity, and innocency; and ruddy in His sufferings, bloody stripes, gallings, woundings, and crucifixion. Now, must we not be conformed to our Head? Must the Head be of gold, and yet the thighs of brass, and feet of clay? The duties we engage in are holy; the Christians we converse with are holy. Christ our Head is holy; and yet will we be unholy? Holiness will make you blessings to the places where you live. Wicked men are the firebrands of a nation, but good men are as props and pillars to it. St. Paul, indeed, was called a "pestilent fellow, and a mover of sedition.. .throughout the world" (Acts 24:5), as if he was no less to be avoided than a man coming out of a pest- house, with running plague-sores. But this was only a malicious slander. The turning of the world upside down, seditions, uproars, tumults, wars, and plagues are the fruits of unholiness, the effects of iniquity. Whereas godliness is gainful, and a whole family and nation hath sometimes fared better for a single godly servant's sake. Witness Laban's family, for the sake of upright and plain-hearted Jacob. Witness also the house of Pharaoh, and the land of Egypt, for Joseph's sake. Witness the many souls in the ship, that had all perished, but for Paul's sake. Witness the Israelites that had been destroyed, while they wandered and wavered in the wilderness, but for Moses sake.
Therefore be ye holy, that ye also may be props and pillars to the nation, and your names may be fragrant, and dear, and precious to others. Holiness is an excellent help to prolong our days. "That thou mightest fear the Lord thy God, to keep all His statutes and His commandments, which I command thee.. .that thy days may be prolonged" (Deut. 6:2). Religion teacheth temperance. A sober care of the body, and a religious and virtuous course of life, doth naturally tend to the prolonging of our days, and hath very frequently the blessing of health and long life attending upon it.
Objection: Wicked men sometimes live long, and good men die soon.
Answer: 1. Though wicked men sometimes live a long life, yet theirs is not a promised life. "Bloody and deceitful men shall not live out half their days" (Psalm 55:23). Now every wicked man is a bloody and deceitful man, he is a self-deceiver, and embrues his hands in the blood of his own soul.
2. Though good men sometimes lose life soon, yet firstly, they live in a spiritual, comfortable manner while they live. And secondly, by losing a temporal life, they gain an eternal life; the life which they gain, is infinitely better than the life which they lose. It is not a hard and difficult thing to live holily, after a man hath obtained a willing mind, and made an entrance into heaven s way. It is not so much want of power to live holily, as want of will that is the cause of so much unholiness. Many pretend they cannot, but the truth is they will not. I would have gathered thee, as a hen gathereth her chickens under her wings, and ye would not (Matt. 23:37). "Ye will not come to me, that ye might have life" (John 5:40). "Knowledge is easy unto him that understandeth" (Prov. 14:6). Therefore up and be doing! Use an holy violence, an holy accustomedness. If there be only an hearty willingness, and gracious assistance, what will these not do? What difficulties can hinder a resolved and encouraged Christian? There is honey in the carcass of the lion, for such as will not stumble at the cost. There is glory as well as duty, and yet wilt thou say that duty is hard? Be but persuaded of the reward that attends duty, and thou shalt acknowledge that Christ s yoke is easy. Compare the freedom of God's servants, with the service of Satan. Is not Satan's service a terrible task, an intolerable burden, an iron yoke, in comparison to God's service? Is it not easier to tell the truth, than by telling forgeries to bring upon ourselves shame and fear? Is it not easier to employ our thoughts in the service of God, than to waste our estates in satisfying our lusts? A wicked life will arm death with dread and terror. An holy life is always sure to be concluded with a happy death. St. Augustine used to say, that man cannot die ill, that liveth well; and seldom doth he die well, who lived ill. I grant, a bad life may sometimes be attended with a good death, where there is the interposition of an unfeigned late repentance.
Oh but, Serapenitentia raro vera. He who hath lived wickedly, for the most part, laments ruefully when he comes to die. "Alas! Alas," saith he, "the end is now come, the end of all my mirth and jollity, of all mine honors and prosperity. My wife weeps, my children wail, and all my friends are troubled for me, but alas, not one of them will go with me to the judgment seat, to plead for me. Now all my delicious hours are past and gone; all my joys and pleasures, all my mirth and pastimes, are now finished. Where are all my companions, that were wont to laugh with me, and seemed as if they would never have forsaken me? Now they are all gone, and have left me here alone to answer the reckoning for all. None of them will do so much, as to go with me to judgment, or speak one word on my behalf. Oh, fool that I was, not to think of this day sooner, not to change my life sooner! Oh, unfortunate wretch that I am, now I must change whether I will or no! I must change earth for hell, pleasure for pain, light for darkness, and companions for devils. Now I see the difference betwixt the ends of good and evil. Now I see, it is unprofitable service to serve the devil, the world and the flesh. It is no profit to me now, that I have been beautiful, rich, and prosperous upon earth. It is no profit that I have glittered in gold, and borne a great sway in the world. Now I would give all my estate, all I ever had in the world, yea, mountains of gold and silver, if I had them, but for one mite of true gospel-grace and holiness. But alas, it is not to be bought, and if it were, I have now no time to buy it! Now death is come, I must away, and yet, alas, I know not whither."
Oh, when death comes, a little grace will be worth all the world! Poor sinner, art not thou tumbling as well as others towards the grave? Every moment of life thou comest near death. Thy strength is but ashes, thy glory but a flower. Thou eatest today of the flesh of fowls and fed beasts, and soon, it may be in two or three months time, thy flesh may be dished out for crawling worms. Oh, it is but one spurn with God's foot, one touch with God's finger, and thou art gone, and whither, oh whither! Thinkest thou art then going without holiness? Catch therefore fleeing time, and make the best of it. Bid farewell to self, and welcome holiness. Abandon vanity, and embrace true piety. So live every day, that thou may not be afraid of the day of death. Thou mayest be wise, and rich, and formal, and yet damned at last, if not holy. For all the wicked shall be turned into hell. And God will wound the hairy scalp of every one that goeth on in His trespasses (Psalm 68:21). Many that are clothed with infamy, and poverty, shall be saved; but none that die in unholiness, can escape hell and damnation. What but everlasting death, is the issue and consequence of a sinful and vicious course of life? "The end of these things is death... .The wages of sin is death" (Rom. 6:21-23), even eternal death. A death that comprehends in it all those fearful and astonishing miseries, wherewith the wrath of God will afflict and pursue sinners, in another world. "But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doth evil" (Rom. 2:8-9).
So that, no matter how quietly a wicked man may pass out of this world, yet unspeakable and intolerable misery will most certainly overtake him at last. Sin is the highway to hell. Those who persevere in sin while they live, cannot escape hell when they die. Such may read their doom, "The same shall drink of the wine of the wrath of God, which is poured Out without mixture into the cup of His indignation" (Rev. 14:10). It is mixed with all stinging ingredients, but unmixed with any relief or temperature of mercy! No tortures so great as fire, and no fire worse than that of brimstone. Yet, the impenitent sinner shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb. How did the poor scalded Sodomites run, howling and yelling, and lamenting their pains, when God rained hell out of heaven upon them? How then will poor damned creatures howl and lament their pains, in that lake of fire and brimstone! What can be more horrible than that place, where both soul and body must be crowded into a fiery dungeon, with torments that can neither be avoided nor endured! There the sun, much less the face of God, never shines! There the eyes shall distil like fountains, and the teeth clatter like armed men, and the mind muse on nothing but sad despair, and that forever! Oh, the bitterness, the multitude, the everlastingness of their pains! Oh, eternity, eternity! Who can comprehend it? After the expiration of millions of years, eternity will not be one minute less. Oh, when eternity is added to extremity, then hell is hell indeed! If dissolute sinners of our age were allowed to have a sight of hell, what a fear and astonishment would it strike into their hearts! How would they weep, yea, bleed for their sins? How constantly would they pray for pardon? How would they rectify their crooked and cursed steps, that they might never come to such a place? How would they loathe and leave sin, which only can endanger them thither?
There is a story of one, that gave a young gallant a curious ring, with a death's head on it, upon this condition, that for a certain time, he should spend one hour every day in looking and thinking upon it. He took the ring in wantonness, but performing the condition with diligence wrought a wonder upon him - so a desperate ruffian became a conscionable Christian. Did a Christian spend but one half hour fixedly every day, in meditating seriously on hell, the sad yet certain consequence of a sinful life, I doubt not, but by God's grace, he would find a blessed alteration, both in his heart and life. Bishop Babington, in his comforting notes upon the book of Exodus, tells us of an unconcerned woman, who, spending her time in sin, desired her wicked associate, to bestow on her a new gown. When he hesitated, she instantly answered, "Do I desperately cast away both body and soul forever to content thee, and dost thou deny me so so small a request? Henceforward, I am resolved to look to myself better, and to avoid both thee and this wicked life." If she did turn from her wickedness, the denial was made a blessing unto her.
We also read of a covetous father, who raking up riches sinfully, suddenly called for his eldest son and for a chafing-dish of coals, and required his son to put his finger in and burn it off. At first, he thought his father had jested, but in the end, perceiving his settled resolution, he prayed to be excused, for he would not do it. Thereupon the father answered, "Shall I, to make thee a great man in the world, so heap up riches by all unlawful means, that I am sure to burn for it, both body and soul, eternally in hell, and wilt not thou endure the loss of one finger for me? Now I will alter my course, and consider in time that which hereafter cannot be redressed."
Oh, it is good to meditate often on the wages of sin! I know, such thoughts, and meditations are held as being too melancholy, but it is the way to prevent sin, and consequently destruction. Now is the time to think of these things. The torments of hell are without measure, and the continuance in these torments is without end. The damned shall be punished in hell, so long as there is a God in heaven; and yet, wilt thou, 0 Christian, for the pleasure of an hour, incur these everlasting pains? Wilt thou rather lose thy soul, than leave thy sins? Is sin more sweet, than the wrath of God would be bitter? I think the very thought of the end of issue of a wicked life (that the end of these things is death, that tribulation and anguish, far greater than we can imagine, shall be to every soul of man that doth evil), should be more than enough to dishearten any man from a wicked life and to bring him to a better course. Remember, oh man, if thou who bearest the name of Christ, live wickedly, thy hell will be far hotter than the hell of superstitious Pagans! If Turks and Tartars shall be damned, wicked and debauched Christians shall be doubly damned. And believe it, the brick-kilns of Egypt, and Babel's fiery furnace, are but shadows and pictures of pain, if compared with the fiery Tophet. Resolve, therefore henceforward so to live and conduct thyself, that thou may be of the number of those, who shall be accounted worthy to escape all these things, and to stand before the Son of man. Holiness is the only way to happiness. Grace is the only way to glory. No holiness, no heaven. "Without holiness no man shall see the Lord" (Heb. 12:14). Holiness is the highway to that high and holy place. "And an highway shall be there, and it shall be called the way of holiness" (Isaiah 35:8). "The pure in heart shall see God" (Matt. 5:8). Heaven is the inheritance of saints (Col. 1:12). No unclean thing can enter into God's kingdom. They who live in those sins which are the works of the devil, and mock those that are sanctified, shall have no place with God and His glorious angels. Heaven was never prepared for the workers of iniquity. "To sit on My right hand, and on My left... .it shall be given unto them for whom it is prepared of My Father" (Matt. 20:23). Who are the blessed royal guests? Men who are gracious and holy. Heaven is no common inn. "Come, ye blessed of My Father, inherit the kingdom" (Matt. 25:34). Ye that fed Me and clothed Me, ye that visited the fatherless, which is pure religion (James 1:27). A wicked man hath not so much as half a promise of heaven in the whole Bible. The poor man hath a promise (James 2:5), but the wicked man hath none. Oh, thou enemy of gospel holiness, show thy warrant. Why dost thou look for heaven? Thou hast received no promise from God; and if thou hast no promise, thou canst expect no performance.
It may be, at present, thou dost taste some comfort from thy self-flattery; oh, but in the end thou shalt reap the sorrow of thy woeful self-deceit. God is sometimes better than His Word, but never contradicts His Word, which He must do, if the unholy, unhumbled sinner come to heaven. Heaven begins in holiness, and our expectation of future glory, obligeth us to present sanctity. "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of Him in peace, without spot, and blameless" (2 Peter 3:13-14). What will move us to holiness, if glory does not? Shall the devil, by showing the fading glory of this world, prevail with thousands to serve him? And shall not Jesus, by showing us the everlasting glory of the world to come, prevail with us to serve Him? Are we called to this glory, and shall we not walk worthy of Him who hath called us to it? (1 Thess. 2:12). Surely the enjoyment of God Himself hereafter, in all His perfections, sufficiency, blessedness, and goodness to us, according to our capacity, should make us study holiness, for how can an impure and filthy soul enjoy God? Alas, there is no suitableness, no fitness in such a soul. The more holy we are, the more we are like the glorified saints. Holiness will be our perfection and delight in Heaven, and shall it not be our desire and study here on earth? Will we rather part with eternal life, than with our lust? Is our sin to be reckoned or compared with heavenly glory? Oh, let us choose an holy life, if we would be happy both in life and death. Let us become the servants of God, and have our fruit unto holiness, if we ever expect that the end shall be everlasting life. God calls us from sin to holiness, which is most reasonable (1 Thess. 4:7). God calls us to follow Him in the way of holiness to eternal glory. The devil calls us to follow him in the way of sin to eternal torments. Now whether it be right that we obey God or the devil, judge ye. "Follow peace with all men and holiness" (Heb. 12:14). Though lions be in the way, and discouragements be multiplied, though Satan interpose, and corruptions stop our course, we are yet to follow holiness. Who calls us? Is it not He, whose presence and breath is consuming? He who can command us into nothing, and shall not His call be complied with? Must the eternal God become a humble condescending suppliant to man? Majesty and mercy kneel and entreat us to be holy, and yet we live in sin still! What are we called from? Is it not from sin and destruction to purity and salvation? Is it not from Satan to God, from embracing of sensual pleasures, to the pursuing of spirituality? And who can withstand such reasonable entreaties? Our profession of Christianity obligeth us to holiness. Christianity is a matter of free acceptation; it is our own voluntary choice. When we take upon us the Name of Christ, we bind ourselves to leave sin, and live holily. "Let every one that nameth the Name of Christ, depart from iniquity" (2 Tim. 2:19).
Our Christian profession obligeth us to a Christian conversation. What! Will we plow with an ox and an ass together? I mean, will we have the face of a Christian, and yet the life of a heathen! Oh, let us not be almost Christians, lest we be at last almost saved, that is, altogether damned. Oh, let this truth be like the water of jealousy, like fire in our bones, like the archangel's trumpet to awaken us. Thou that possessest Christ art bound to follow Christ, both in inward and outward holiness. Thou hast taken upon thee to be holy in part, and this obligeth thee to be holy in all. As he that believes one fundamental article is bound to believe all fundamental points, so he that obeyeth God in one practical duty, is bound to obey all. As for example, suppose thou being a professor of Christianity, comest to the Lord 's house upon His blessed day. Now I tell thee thou art the greatest self-condemned man in the world, if thou do not also cast by all profaneness, and make religion thy chief business, both at home and abroad. For upon the same ground thou comest to Christ, upon that same ground thou shouldst pray with thy family, educate thy children christianly, live strictly, and do all that is required. "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 transgressor of the law" (James 2:11). Thou that out of conscience, and from the command of God doest one thing, ought likewise to do all. The same law, the same God, and the same authority that binds thee to one, binds thee to another. If thou endeavor not to obey God in all, thou obeyest Him sincerely or not at all. A Christian that endeavors not to be strict, exact, circumspect, and holy in practice shall never by me be called a Christian. Your virtue and piety will profit your posterity after you. It will help to keep wrath from your children, and to procure a blessing upon them. This is that which God cannot forget, neither will He forget His goodness sake. "Shewing mercy unto thousands of them that love Me, and keep My commandments" (Ex. 20:6). "Oh that there were such an heart in them that they would fear Me, and keep all My commandments always, that it might be well with them, and their children for ever" (Deut. 5:29); 1 Kings 6:34). "The just man walketh in his integrity: his children are blessed after him" (Prov. 20:7).
According as we demean ourselves towards God (saith an ancient writer) we entail a lasting blessing, or a great curse upon our children. As wicked parents entail God's anger and curse upon their posterity, so God reserves mercy for the posterity of the godly. He will be good, even to thousands of their seed, who diligently serve Him. Lo, here is the fruit of your prayers and tears, of your hearing God's Word, and leading your lives according to the sacred rules thereof. This sealeth up the Lord's favor not only to yourselves, but to your children after you. I beseech you, Christians, think seriously of all this, and as you would ever wish well to your own souls, as to their dear pledges, that are as your own heart, be afraid to offend God. And be constantly careful to lead your lives according to the rules of His most Holy Word. If God hath irresistibly and effectually called thee, amongst those few, very few called ones, whom He hath chosen for Himself, let this engage thee to be holy yet more and more. Did not the Spirit of grace knock at thy door with infinite holy motions, before thou condescended to open? Thou refused to obey, until He called, not a third time, as to Samuel, but many an hundred times. As Lot was loath to depart out of Sodom, till the angels laid hold upon his hand, and brought him forth; so thou was loath to leave thy sins, and sinful companions, till the hand of the Lord laid hold upon thine heart. God's arbitrary and free grace called thee and left others. Oh, how should this make thee to admire God's love, and to strive for God's holiness! When God took thee, He left others; he passed by thousands and ten thousands in the world, and left them in their impenitency and carnal security under the bondage and vassalage of Satan. Consider, how few there are that shall be saved, in comparison of the multitude that shall be eternally destroyed. Consider that God should call thee with an holy calling, and bring thee in to be one of that little flock, that is under the care of the good Shepherd Jesus Christ. If thou should be chosen and singled out from the rest, when they are left in a state of sin to perish eternally, what astonishing distinguishing mercy is this! How should this engage thee to be eminently holy. Was thou called in thy younger years? Oh, be holy in all manner of conversation for a requital of God's love that suffered thee not to stab thy soul to old age.
It is a greater mercy to be called at the first, or third, than at the eleventh hour; to be called in thine infancy and early days, than in the afternoon, and evening, and twilight of thine age. Being early called, thou never made such sad shipwrecks, never involved thyself in such gross wickedness as others have done. Thou hast had long trial of the sweetness of holiness, therefore follow after it still. Was thou called of later times? Labor to make requital for the many hours, days, and years, thou lost before thou was acquainted with God. Surely holiness becomes thee forever. Oh, be holy, ye old disciples, for your time to gather grace in will not be long. Oh, be holy, ye young converts, for ye want liveliness, strength, and vigour in the way and work of the Lord. Your experiences are but short; some tastings you have had, oh, but desire more, for the more holiness you have, the more sweetness you shall find. The richest wine lies in the lowest cellar. Hath Christ come and laid Him down under thy roof? Oh, be pure and holy that thou vex not His righteous soul. Oh, how should thou please Him, who hath so highly honoured and advanced thee! If a peasant's daughter were married to a prince, would she put on her old rags, or eat her old country diet again? Christ the Prince of Peace hath married thee to Himself, and appointed thee a rich jointure. Wilt not thou forever lay aside the filthy garments of sin, and slight those husks on which thou fed before? It may be that thou art so poor, that of thine own thou hast nowhere to lay thine head, and it is certain thou possessest not one foot of land that is thine own for ever. Yet art thou an heir, a child, dearly beloved, both by God and angels. This honour have all the saints. Once thou wast a great, a filthy sinner; oh, be holy, for Christ hath washed thee in His blood, justified thee by His righteousness, and sanctified thee by His Spirit, even when thou wast filthy to look upon. Moses once married a Blackamoor, David had vile men for his soldiers, and Christ had publicans, harlots, and sinners for His companions. So God chose thee when thou had little morality, little ingenuity, or natural goodness. Thou art of the number of those few that shall be saved, and so strongly bound to be eminently holy.
With such this plain piece will find no cordial respect, no practical entertainment; it will be as an unsavory breath in their nostrils. Yet if thou art serious and solicitous for savory and wholesome truths; if to have the kingdom of Christ set up in thy heart and life be that thou dost breathe after; if thou be really sick of sin and sick of love for Him who is altogether lovely; if thou be one of Zion's mourners, one whose heart is shaken with devils, scruples, and fears concerning the condition of thy soul; if thou be one of Zion's citizens, one whose conversation is in heaven, and wouldest have thy heart and affections more elevated, and set upon the things above, I am confident the ensuing treatises will be grateful and welcome to thee. The very subject matter of them will allure thee to read them, and I question not, but through divine blessing, this little book will be a great blessing unto thee. Let not any despise it because it is destitute of those elaborate and rhetorical flourishes wherewith many pieces are beautified, for the design of it is not to please the fancy, but to profit the soul, and to warm the heart. Sure I am that what profits the soul, and makes a Christian more devout and pious, is to be valued far above what only tickles the fancy of the curious.
Read it therefore, yea, read it seriously. It may be thou may find something that may refresh thy heart and do thy soul good. What human frailties thou discernest in this small piece (which doubtless are not a few), pity them, and so much the more pray for me that God would pardon and amend all the errors both of my heart and life. Good reader, I shall detain thee no longer in the porch, but only beg of thee, that when thou dost begin to read this book, thou wouldst at least send up some short petitions to that God from whom all our fruit is found, that by His blessing upon it (without which thou may read it often over, and yet profit little or nothing by reading it), it may distil as the precious dew upon the tender herb. May it make thy barren soul more fruitful, thy treacherous soul more faithful, thy weak soul more powerful, thy troubled soul more joyful. It may pour thee out a blessing of light for thy understanding, a blessing of life for thy affections, a blessing of peace for thy conscience, and a blessing of joy and gladness for thy heart and soul; in the attaining whereof I shall think my pains well bestowed, and my labors abundantly recompensed, especially if thou wilt gratify with thy remembrance at the throne of grace, him whose utmost design and ambition is to be serviceable in promoting the eternal interest of souls.
THE FIRST TREATISE
Containing Several Arguments For LEAVING SIN AND LIVING HOLILY
It is a very sad, but yet an apparent truth, that there is no creature in the world so merciless and mischievous to itself as man is. For whereas everything naturally desires, or tends to its own preservation, man unweariedly endeavours his own destruction. He becomes his own murderer and executioner, by loving vice, and hating virtue, by forsaking Christ, to follow the world, by poisoning his soul to please his senses, by leaving the safe and pleasant way of holiness, to walk in the dangerous and destructive way of wickedness. Wicked men turn their backs upon God, and are ruled by sin and Satan at their pleasure. Such profane beasts are many. They glory in their shame. Like Sodom, they carried their sin in their foreheads, oathing it, telling of their cheats, how many they have defrauded, and of their whoredoms, how many they have defiled. Alas, they have not so much as one grain of grace in their hearts, nor the least sign of holiness in their lives. Though, by the ministry of the word, they be called upon to be holy, yet the more they are called unto holiness, the further do they run into all sin and wickedness.
Yea, God's own children make but little progress in holiness. The estate of many is a declining estate. They have lost the savouriness of their spirits, and their delight in communion with God. They are weak in resisting temptations to sin, from the devil, the world, and the flesh. They are often overcome by sensuality, pride, worldliness, envy, etc. Their heart is less watched, their tongue less bridled, and their conversation more vain than formerly. What then more needful, than to have before our eyes such arguments, as are most likely to deter us from sin, to prevail with us to loath and leave all our lusts and transgressions, and to walk humbly and holily before God all our days. May the Lord open our eyes, to see the baseness of sin, and sanctify our hearts, that we may never welcome nor embrace it anymore, but may grow holier every day than the other. So living holily, may we die happily, and after death, reign with God gloriously forever.
In order to realize this, let these following considerations sink into our hearts. We must be holy, because the Lord our God is holy. "Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). "It is written, Be ye holy, for I am holy" (1 Pet. 1:16). God's holiness is the great ground and cause of our holiness, and the motive of all obedience. "Let them praise Thy great and terrible Name, for it is holy" (Psalm 99:3). "Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy" (Psalm 99:9). We are not bound to be essentially and infinitely holy, as God is holy; yet are we bound to be perfectly holy for our state, as God is holy. Thou callest God Father, and if He be thy Father indeed, thou wilt be like Him in holiness. You will both have the same nature for likeness. Thou readest a Holy Bible, servest an holy God, pretendest to be led by a Holy Spirit. Oh, what shame and trembling then should cover thee, if thou be unholy! Thou pretendest to love God, and why art thou not an imitator of God? Is it not a known saying, likeness makes love? Likeness is the cause of love, and an effect of it. If thou wouldst have God to love thee, thou must labor to be like Him. If thou remain unholy, think with thyself, how can an, infinitely holy God delight in such an unholy wretch, in such an uncomely and loathsome soul, in such a vile abominable sinner? How unfit am I for His love and embracements! If unholy, thou wilt not endure the purity and presence of God, nor will God's purity and presence endure thee.
We must leave sin and live holily, because to sin is very unsuitable work; and very unbecoming to Christians: for (1) Are we not strangers, and therefore to abstain from whatsoever is contrary to holiness? "Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (I Peter 2:11). We are traveling to an higher country, where pure souls breathe in an uninfected air and are partakers of heavenly visions to the full. Oh, do not by living unholily, belie your great and glorious hopes. "Every man that hath this hope in him purifieth himself, even as he is pure" (1 John 3:3). Show yourselves to be the right seed of the woman, by flying from the face of the old serpent, and abhorring his image. Strangers must not be meddlers; oh, meddle not with sin, but put off the old man with his deceitful lusts. Trouble not yourselves with anything that will hinder you in your journey heavenward. You expect a room among the angels, and will you live as slaves in the world? You are in the way to Canaan, why then are you in love with the flesh-pots of Egypt? "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1).
(2) Are not your relative conditions changed? Once ye were Satan's slaves, now God's servants. Once in darkness, now children of the light. Once the devil's factors, now Christ's followers. Are your relative conditions thus changed, and shall not your work be altered? "Ye are all the children of the light, and the children of the day: we are not of the night, nor of darkness. Therefore, let us not sleep as do others; but let us watch and be sober" (1 Thess. 5:5-6). "As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as He which hath called you is holy, so be ye holy in all manner of conversation" (1 Pet. 1:14-15). Is not sin the devil's creature? His old sorceress? And will ye have any communion with it? Oh, ye children of the Most High!
(3) What does baptism into the name of Christ stand for? Why were ye baptized? Was it not for the renunciation of all sin, and the mortification of every lust? "How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:2-4). So often as thou hearest thy own name, call to mind the covenant betwixt God and thee in baptism. As God promised on His part to be thy God, so thou promised to forsake His enemies, to dedicate thyself to His service, to obediently keep God's holy will and commandments, and to walk in the same all the days of thy life. Surely it is a most wretched forgetfulness, to forget thyself to be a Christian. Live holily, because the wicked lives of Christians are far more sinful than the wicked lives of pagans and heathens: for
(1) The sins of pagans are only against natural light; but the sins of Christians, both against natural and supernatural. And to sin, not only against a natural conscience, but an enlightened conscience, is a great aggravation of sin. Was it not an aggravation of Solomon's sin, that "his heart was turned from the Lord God of Israel, which had appeared unto him twice"? (1 Kings 11:9).
(2) The sins of pagans may have fairer excuses than others; they may plead in another sense than the apostle. How can we call on Him, of whom we have not heard? And how shall we hear without a preacher? (Rom. 10:14). The sun, moon, and stars were but dumb preachers. Had we, 0 God, heard the joyful sound, we would have received it gladly. We never knew that thy Son was crucified, for had we known it, we would have believed in Him. We would have taken Him for our rightful Sovereign, and obeyed His laws; but what will ye pretend? Can ye say, ye never heard of heaven and hell? Never heard of faith, repentance, and remission of sins preached? Never heard a strict and circumspect course of life pressed upon you? Did ye not know that drunkenness, cursing, etc. were sins? That piety, sobriety, and righteousness was your duty? Why then do ye the one, and leave the other undone? Surely, if heathens shall be damned, wicked Christians cannot think to be saved.
(3) The sins of heathens bring not so much dishonour to God and Christ, as our sins do. We pretend greater holiness than they, and shall our holiness better than theirs, as if the death and resurrection of Christ was not able to make us live more holily, than the foundation of civility and morality among them? What scandal and reproach this brings to Christ. "The Name of God is blasphemed among the Gentiles through you" (Rom. 2:24). What! Hath the gospel no more efficacy than a pagan's ethics, or a Turkish Koran? Devout Salvian brings in the pagans insultingly over the Christians, whose lives were not agreeable to their knowledge. Both Christ and His law are scandalized by us: behold, this is the common report of pagans concerning us. Where is this catholic law which they believe? Where are those precepts of piety and chastity which they learn? They read the gospel, and yet are unclean; they hear the apostles, and frequent sermons, and yet are drunkards. They follow Christ, and yet are thieves. They lead a wicked life, and yet boast that they have a righteous law. It is altogether false (say the heathens) that they learn good things, and retain the rules of an holy law, for if these things which they learn were good, they then would be good themselves. Thus we who would be accounted Christians, do bring our God, our religion, and our profession into contempt, if our lives be not answerable to our knowledge.
I would to God that everyone of us would take this into his consideration, so that, at length, we may be careful to adorn our holy religion with an holy and circumspect life and conversation. The love of God in giving His Son for us, should forcibly overcome us to live holily. "The grace of God, that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world" (Titus 2:11-12). What moved God to give His Son, but His own grace and love? That pure love, that lodged in His bosom from all eternity. "God so loved the world, that He gave His only begotten Son" (John 3:16). If like Gideon, He had had threescore and ten sons, it had still been much to part with one of them. Oh, but it was His only Son. Jacob rent his clothes, and went mourning many days, for losing one son of twelve (Gen. 37:34). Even an harlot pitied the fruit of her womb (1 Kings 3:26). But God gave the only Son of His love, and doth not this eternal and astonishing love teach us to deny ungodliness, etc.? I denied not, saith the Lord, My Son a suffering body for thy sake. I denied not His precious blood. The consolations of the Spirit, and the joys of the higher world — I was sore of nothing, but exposed all for thy sake. Oh, deny not thy sins a sacrifice unto Me, but give them up to be condemned and crucified, and to be nailed to the cross of Christ, that they may languish and give up the ghost. I crave nothing of thee that thou can not easily deny. It is not thy estate, thy life, or thy little ones I require. Nothing, but what thou can well spare; nothing, but what is better parted with than kept. Nothing, but what, if it were never required at thy hands, yet were it thy wisdom and happiness to reject: even thy base, vile, scarlet lusts. That sin may die in thee, and thou may live to God.
Oh, what will prevail with us to leave sin, and live holily, if love does not? Shall the consideration of death, or heaven, or hell move us? And shall not the consideration of Christ's wonderful love move us much more? Death is certain, saith one. It may come suddenly, and will come certainly; therefore, I will avoid sin, and serve God. I care not so much for death, saith another. It is but parting soul and body for a season. Oh, but I fear hell-torments, the worm that never dies, and the fire that never shall be quenched! Therefore I will leave sin, and live holily. I hope, saith a third, for the joys of heaven: that I shall live though I die; and that I shall eat and drink at Christ's table in His celestial kingdom. Therefore I will reject the fawning pleasures of sin, that would beguile me of the pleasures of heaven. Oh, but Christ loved me, saith a fourth, and gave Himself for me, that He might redeem me from all iniquity. And this love of Christ constraineth me, that I dare not, I will not sin. This is the best motive. Holiness will not hinder you, but bring a blessing upon you, in your private and particular callings. Say not, I shall suffer loss, by leaving my worldly concerns to mind religion. Suppose your estate suffered, and your body fared the worse by it; yet, sure I am, the cumberings and carings of worldlings bring them more grief, than religious duties bring loss to you. Say not, "My affairs and employments in the world are so great, and so many, that I cannot spare time." The more and greater thy affairs are, the more need to mind religion, lest thy heart be swallowed up of thy affairs.
Are not the affairs of a kingdom more, and greater, than those of an household? And yet David, had the affairs of a kingdom to look after, made religion his chief care. Say not, "My children must be educated and provided for." What! will you lose salvation, and damn your souls, to gather an estate, and to provide a portion for them? Provide for them a portion in God's Name: but especially let God be their Portion forever. Give them pious education and an holy example. Is it not more comfortable to see children, in their parent's lifetime, just heirs of their parents' graces, than to see them, when parents are dead, heirs of their parents unjust gains? Oh remember, that providing for your children's bodies, will not answer the damning of your own soul. Your present welfare lies in divorcing sin and living holily. Were there no commandment from heaven to leave sin, yet should you leave it, because it is the ulcer that sits on a creature's heart, and robs him of all true contentment and sound joy. Suppose no torment, no horror did follow sin hereafter; yet it disquiets and torments for the present. Oh the secret gnawings and pulls that envy, and pride, and covetousness give a man's soul. Oh, what a sweet life leads the contented and quiet spirited Christian when God and he are both of a mind! Compare him with the fretful and discontented, who would be always correcting God's providence, and vex themselves daily with crosses to no purpose. Oh, what peace and comfort crowns the heart of the godly! Oh, what outward miseries and inward horror fall upon the wicked!
Besides, sin is the soul's disease, a burning fever; it blinds the mind, hardens the heart, enthrals the will, defiles the conscience, deadens the affection, and hurls the whole man into confusion. It brings more evils, external and internal, for the present, than either tongue can speak or heart can think. Shall it not be divorced? Holiness is the way to the enjoyment of all visible blessings. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Tim. 4:8). "Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you" (Matt. 6:33). Who hath not seen or heard, how large revenues, riches, and estates, have been wasted by vice and wickedness? There is a secret consuming cancer in the wicked man's estate; a worm in the gourd. Some men's wealth melts away, but how does this come about? Alas, it is banished by impiety. "Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store" (Deut. 28:16-17). Oh but, "All these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field" (Deut. 28:2-3).
Thus the Lord puts a difference between the godly and the wicked, as He did between the Egyptians and the Israelites (Exodus 11:7). Will holiness bring disgrace? No. "By humility and the fear of the Lord are riches, and the honour, and life" (Prov. 22:4). Will holiness bring poverty and want? No. "If ye be willing and obedient, ye shall eat the good of the land" (Isa. 1:19). "The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing" (Psalm 34:10). See Job 22:21-30. God will be the godly mans gold and silver. Many of the godly have fuller treasure, and more riches than ever they enjoyed in their unregenerate condition. Who ever lost by serving God? Sin and the world have made many a beggar, but never did God and Christ, for in their worst and poorest condition, the godly are rich. "As dying, and behold we live: as chastened, and not killed: as sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things" (2 Cor. 6:9-10), all things in hope and all things in the promise. God s people are possessors of Him that possesseth all. Godliness with contentment is great gain.
Christian, when thou art about to die, gather up thy accounts, and see how much thou hast laid out for God, and how much He hath rewarded thee. Thou must needs confess that God is not behind-hand with thee as thy debtor, should He deny thee heaven. Look on Abraham, Lot, Jacob, Jehoshaphat, Job, David, etc. I grant, a good man may suffer hardships and scarcity, but it is not due to his godliness, but because of some unmortified corruption, idleness, indiscretion, voluptuousness, or the like. He that lives wickedly is self-condemned:
(1) Condemned in his own conscience. What Saint Paul said of the heretic, in Titus 3:11, may be said of every wicked man, he is condemned of himself. "Happy is he that condemneth not himself in that thing which he allows" (Rom. l4:22). But wicked men condemn themselves in that thing which they allow. Ask even the grossest and most profane wretch in a country, Is it not excellent and desirable to live holily, to beware of open impiety, and resist Satan's temptations, to be pure, and holy, and chaste, and temperate? Yea, without question, will he say, it is very good. And yet he will hate what he hath commended, and do what he hath condemned. He will hate sanctity, and act wickedly. He says, he detests wickedness; but his own wickedness he detests not.
(2) He is condemned by his profession, because his most holy faith is contradicted by an unholy life. Baptism, wherein he gave his name to Christ, engageth him to obey Christ as his Lord; but though he was baptized into the name of Christ, yet he obeyeth Him not. His profession is sacred, but his practice is sinful. The one is pure, the other impure. Now could any but dumb idols, stocks and stones, live without sense and shame of this contradiction? He is condemned in conscience, and condemned by profession. There is no true comfort outside of the ways of holiness. All earthly contentments are dead, bitter and inconstant. No course gives such solid foundation for comfort as an holy course. A worldly course does not, for the worldling is filled and fed from day to day with vexing cares, and tormenting thoughts, and in a time of common calamity and affliction, he is cast down. His face waxes pale; his mind is amazed and his heart trembles. His cares and fears devour all his joy whereas the godly man is careful for nothing and rejoices in tribulation. He takes a providential and moderate care, but not an unbelieving and excessive thoughtfulness. He walks by faith, not by sense; he trusts in God in the midst of want, and finds faith and trust an universal remedy for trouble. No way is so full of pleasantness as the ways of holiness. "Her ways are ways of pleasantness, and all her paths are peace" (Prov. 3:17). The paths of sin are void of peace, but great peace have they, who keep God's law (Gal. 6:16). What peace, what joy like that of a good conscience, in a time of affliction! When old age creeps up on a man, death approaches, and eternity prevents him. Oh, then a world for a good conscience! The sinner's mirth and merriment is downright madness. "I said of laughter, It is mad: and of mirth, What doeth it?" (Eccles. 2:2). Christianity will not deprive you of your joy, it will only rectify, moderate, and sanctify the same. I grant, some of God's people are of sad, dark, uncomfortable spirits, but yet I affirm that godliness is not the proper cause of their sadness. And suppose it were, were it not better for a man to suffer qualms, and fits of melancholic sadness all his life, than to suffer hell torments even for one hour? I leave the wicked, when sober and settled in their wits, to judge and determine. The mercies of God engage and bind us unto holiness. Every mercy is a silent sermon, preaching to us the doctrine of holiness. Every blessing is a suitor, wooing us to live holily. "That we being delivered out of the hands of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life" (Luke 1:74-75).
God, by His blessings, would allure and invite us unto holiness. Hath not God caused our lot to fall in a pleasant land? Whereas we might have been born in Meshech, or in the tents of Kedar, in a barren land, a land of spiritual drought. Hath He not kept us back from presumptuous, scandalous sins? And, at least from that unrepentable sin against the Holy Ghost? Hath He not kept us safe from deadly dangers? Might not fire have suddenly broken out and laid our houses in ashes? Might not the devil, in the night time, have murdered us and our children in bed? Who was it that bound the devil to his good behaviour, that he did not roar and tear both us and them in pieces? Was it not God? God's outward providential mercies are innumerable. Is it not pure mercy, that thou hast a dwelling house, though but a mean cottage? Thou might have been a vagabond, and run up and down begging thy bread. Is it not pure mercy, that thou hast a spread table, when God might justly have caused thee to have eaten thine own dung? Hast thou an healthful state of body, when others thy betters are crying out from day to day sick, sick? And are not children, which are an heritage from the Lord, multiplied unto thee, and are continued with thee, whilst others are fast burying their dead? Is it not pure mercy, that thou hast sufficient riches, and a soft bed, when Christ Himself lived in poverty, and had nowhere to lay His weary head? Hast thou not liberty and plenty of ordinances, burning and shining lights, while others have not the gospel preached to them, but live and die in gross darkness?
Therefore when thou art tempted to sin, say as Joseph did, "How can I do this great wickedness, and sin against God?" (Gen. 39:9). Shall I thus requite the Lord for the innumerable mercies bestowed upon me? Hath He surrounded me with blessings and loaded me with His benefits? Hath He crowned me with lovingkindness, and many rich blessings here; and hath He promised to crown me with eternal blessedness hereafter? And shall I be so unkind and disingenuous as to wrong that God, who hath been so kind to me, and is continually doing me good? Shall I not hear Him calling on me to be holy, who hath so often heard me crying to Him for help? Hath He denied nothing to me, and shall I not deny my lusts for His sake? Is He my friend and benefactor, and shall I do service to His enemy? Hath He honoured me, and shall I dishonour Him? Doth He promise me blessedness, and is a wicked life the way to come to it? Have I tasted and seen that the Lord is good, and shall I continue to do what is evil? Do showers of precious mercies distil on mine head, and shall they all miscarry? Shall I displease and dishonor that high and dreadful Majesty, whose free grace is the well-head and fountain of all these mercies? Or shall I not rather express my thankfulness in such a manner, as may become the mercies of God? Oh, the mercies of God are a mighty motive to prevent sin and promote holiness.
Therefore, dwell much in your thoughts upon the mercies and love-tokens of God. I read of one, that said, he had but one book, and that book had but two leaves, a white leaf, and a red. Yet he could never read over these two leaves, though he lived many years, and read diligently, so much matter was contained in them. For in the red leaf (he said) were laid down all God's fearful judgments poured out upon sinners who were disobedient and would not be reformed; and in who the white leaf were laid down, all the mercies and favours of God vouchsafed to mankind, either in general or particular. This book remains to this day, and happy is the man who is most careful to exercise therein day and night. All a man's spiritual relations call for holiness. Our relation to duties calls for it. What is our praising God without an holy heart, but blessing of an idol? What good will our prayers do, if we lift not up pure hands without wrath and doubting? What are sacraments and ordinances, but abominations to the eye of God, when profaned by the sins of men? Prayers, praises, sacraments, and ordinances, are holy things, and what should swine and dogs do with such? Our relation to the saints calls for holiness. The saints are called an holy nation, and what are we but withered branches in the vine, masks of saints, and hypocritical counterfeits in the church, without holiness? Are not the saints above closely allied to the Church of God on earth? Are we not akin to the spirits of just men made perfect? Have we not the same father? The same mother? The same Redeemer? The same Sanctifier and Savior? Who is our Head? Is it not the holy child Jesus? The holy, and just, and righteous One, who is white and ruddy (Cant. v. 10)? He is white for sanctity, purity, and innocency; and ruddy in His sufferings, bloody stripes, gallings, woundings, and crucifixion. Now, must we not be conformed to our Head? Must the Head be of gold, and yet the thighs of brass, and feet of clay? The duties we engage in are holy; the Christians we converse with are holy. Christ our Head is holy; and yet will we be unholy? Holiness will make you blessings to the places where you live. Wicked men are the firebrands of a nation, but good men are as props and pillars to it. St. Paul, indeed, was called a "pestilent fellow, and a mover of sedition.. .throughout the world" (Acts 24:5), as if he was no less to be avoided than a man coming out of a pest- house, with running plague-sores. But this was only a malicious slander. The turning of the world upside down, seditions, uproars, tumults, wars, and plagues are the fruits of unholiness, the effects of iniquity. Whereas godliness is gainful, and a whole family and nation hath sometimes fared better for a single godly servant's sake. Witness Laban's family, for the sake of upright and plain-hearted Jacob. Witness also the house of Pharaoh, and the land of Egypt, for Joseph's sake. Witness the many souls in the ship, that had all perished, but for Paul's sake. Witness the Israelites that had been destroyed, while they wandered and wavered in the wilderness, but for Moses sake.
Therefore be ye holy, that ye also may be props and pillars to the nation, and your names may be fragrant, and dear, and precious to others. Holiness is an excellent help to prolong our days. "That thou mightest fear the Lord thy God, to keep all His statutes and His commandments, which I command thee.. .that thy days may be prolonged" (Deut. 6:2). Religion teacheth temperance. A sober care of the body, and a religious and virtuous course of life, doth naturally tend to the prolonging of our days, and hath very frequently the blessing of health and long life attending upon it.
Objection: Wicked men sometimes live long, and good men die soon.
Answer: 1. Though wicked men sometimes live a long life, yet theirs is not a promised life. "Bloody and deceitful men shall not live out half their days" (Psalm 55:23). Now every wicked man is a bloody and deceitful man, he is a self-deceiver, and embrues his hands in the blood of his own soul.
2. Though good men sometimes lose life soon, yet firstly, they live in a spiritual, comfortable manner while they live. And secondly, by losing a temporal life, they gain an eternal life; the life which they gain, is infinitely better than the life which they lose. It is not a hard and difficult thing to live holily, after a man hath obtained a willing mind, and made an entrance into heaven s way. It is not so much want of power to live holily, as want of will that is the cause of so much unholiness. Many pretend they cannot, but the truth is they will not. I would have gathered thee, as a hen gathereth her chickens under her wings, and ye would not (Matt. 23:37). "Ye will not come to me, that ye might have life" (John 5:40). "Knowledge is easy unto him that understandeth" (Prov. 14:6). Therefore up and be doing! Use an holy violence, an holy accustomedness. If there be only an hearty willingness, and gracious assistance, what will these not do? What difficulties can hinder a resolved and encouraged Christian? There is honey in the carcass of the lion, for such as will not stumble at the cost. There is glory as well as duty, and yet wilt thou say that duty is hard? Be but persuaded of the reward that attends duty, and thou shalt acknowledge that Christ s yoke is easy. Compare the freedom of God's servants, with the service of Satan. Is not Satan's service a terrible task, an intolerable burden, an iron yoke, in comparison to God's service? Is it not easier to tell the truth, than by telling forgeries to bring upon ourselves shame and fear? Is it not easier to employ our thoughts in the service of God, than to waste our estates in satisfying our lusts? A wicked life will arm death with dread and terror. An holy life is always sure to be concluded with a happy death. St. Augustine used to say, that man cannot die ill, that liveth well; and seldom doth he die well, who lived ill. I grant, a bad life may sometimes be attended with a good death, where there is the interposition of an unfeigned late repentance.
Oh but, Serapenitentia raro vera. He who hath lived wickedly, for the most part, laments ruefully when he comes to die. "Alas! Alas," saith he, "the end is now come, the end of all my mirth and jollity, of all mine honors and prosperity. My wife weeps, my children wail, and all my friends are troubled for me, but alas, not one of them will go with me to the judgment seat, to plead for me. Now all my delicious hours are past and gone; all my joys and pleasures, all my mirth and pastimes, are now finished. Where are all my companions, that were wont to laugh with me, and seemed as if they would never have forsaken me? Now they are all gone, and have left me here alone to answer the reckoning for all. None of them will do so much, as to go with me to judgment, or speak one word on my behalf. Oh, fool that I was, not to think of this day sooner, not to change my life sooner! Oh, unfortunate wretch that I am, now I must change whether I will or no! I must change earth for hell, pleasure for pain, light for darkness, and companions for devils. Now I see the difference betwixt the ends of good and evil. Now I see, it is unprofitable service to serve the devil, the world and the flesh. It is no profit to me now, that I have been beautiful, rich, and prosperous upon earth. It is no profit that I have glittered in gold, and borne a great sway in the world. Now I would give all my estate, all I ever had in the world, yea, mountains of gold and silver, if I had them, but for one mite of true gospel-grace and holiness. But alas, it is not to be bought, and if it were, I have now no time to buy it! Now death is come, I must away, and yet, alas, I know not whither."
Oh, when death comes, a little grace will be worth all the world! Poor sinner, art not thou tumbling as well as others towards the grave? Every moment of life thou comest near death. Thy strength is but ashes, thy glory but a flower. Thou eatest today of the flesh of fowls and fed beasts, and soon, it may be in two or three months time, thy flesh may be dished out for crawling worms. Oh, it is but one spurn with God's foot, one touch with God's finger, and thou art gone, and whither, oh whither! Thinkest thou art then going without holiness? Catch therefore fleeing time, and make the best of it. Bid farewell to self, and welcome holiness. Abandon vanity, and embrace true piety. So live every day, that thou may not be afraid of the day of death. Thou mayest be wise, and rich, and formal, and yet damned at last, if not holy. For all the wicked shall be turned into hell. And God will wound the hairy scalp of every one that goeth on in His trespasses (Psalm 68:21). Many that are clothed with infamy, and poverty, shall be saved; but none that die in unholiness, can escape hell and damnation. What but everlasting death, is the issue and consequence of a sinful and vicious course of life? "The end of these things is death... .The wages of sin is death" (Rom. 6:21-23), even eternal death. A death that comprehends in it all those fearful and astonishing miseries, wherewith the wrath of God will afflict and pursue sinners, in another world. "But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doth evil" (Rom. 2:8-9).
So that, no matter how quietly a wicked man may pass out of this world, yet unspeakable and intolerable misery will most certainly overtake him at last. Sin is the highway to hell. Those who persevere in sin while they live, cannot escape hell when they die. Such may read their doom, "The same shall drink of the wine of the wrath of God, which is poured Out without mixture into the cup of His indignation" (Rev. 14:10). It is mixed with all stinging ingredients, but unmixed with any relief or temperature of mercy! No tortures so great as fire, and no fire worse than that of brimstone. Yet, the impenitent sinner shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb. How did the poor scalded Sodomites run, howling and yelling, and lamenting their pains, when God rained hell out of heaven upon them? How then will poor damned creatures howl and lament their pains, in that lake of fire and brimstone! What can be more horrible than that place, where both soul and body must be crowded into a fiery dungeon, with torments that can neither be avoided nor endured! There the sun, much less the face of God, never shines! There the eyes shall distil like fountains, and the teeth clatter like armed men, and the mind muse on nothing but sad despair, and that forever! Oh, the bitterness, the multitude, the everlastingness of their pains! Oh, eternity, eternity! Who can comprehend it? After the expiration of millions of years, eternity will not be one minute less. Oh, when eternity is added to extremity, then hell is hell indeed! If dissolute sinners of our age were allowed to have a sight of hell, what a fear and astonishment would it strike into their hearts! How would they weep, yea, bleed for their sins? How constantly would they pray for pardon? How would they rectify their crooked and cursed steps, that they might never come to such a place? How would they loathe and leave sin, which only can endanger them thither?
There is a story of one, that gave a young gallant a curious ring, with a death's head on it, upon this condition, that for a certain time, he should spend one hour every day in looking and thinking upon it. He took the ring in wantonness, but performing the condition with diligence wrought a wonder upon him - so a desperate ruffian became a conscionable Christian. Did a Christian spend but one half hour fixedly every day, in meditating seriously on hell, the sad yet certain consequence of a sinful life, I doubt not, but by God's grace, he would find a blessed alteration, both in his heart and life. Bishop Babington, in his comforting notes upon the book of Exodus, tells us of an unconcerned woman, who, spending her time in sin, desired her wicked associate, to bestow on her a new gown. When he hesitated, she instantly answered, "Do I desperately cast away both body and soul forever to content thee, and dost thou deny me so so small a request? Henceforward, I am resolved to look to myself better, and to avoid both thee and this wicked life." If she did turn from her wickedness, the denial was made a blessing unto her.
We also read of a covetous father, who raking up riches sinfully, suddenly called for his eldest son and for a chafing-dish of coals, and required his son to put his finger in and burn it off. At first, he thought his father had jested, but in the end, perceiving his settled resolution, he prayed to be excused, for he would not do it. Thereupon the father answered, "Shall I, to make thee a great man in the world, so heap up riches by all unlawful means, that I am sure to burn for it, both body and soul, eternally in hell, and wilt not thou endure the loss of one finger for me? Now I will alter my course, and consider in time that which hereafter cannot be redressed."
Oh, it is good to meditate often on the wages of sin! I know, such thoughts, and meditations are held as being too melancholy, but it is the way to prevent sin, and consequently destruction. Now is the time to think of these things. The torments of hell are without measure, and the continuance in these torments is without end. The damned shall be punished in hell, so long as there is a God in heaven; and yet, wilt thou, 0 Christian, for the pleasure of an hour, incur these everlasting pains? Wilt thou rather lose thy soul, than leave thy sins? Is sin more sweet, than the wrath of God would be bitter? I think the very thought of the end of issue of a wicked life (that the end of these things is death, that tribulation and anguish, far greater than we can imagine, shall be to every soul of man that doth evil), should be more than enough to dishearten any man from a wicked life and to bring him to a better course. Remember, oh man, if thou who bearest the name of Christ, live wickedly, thy hell will be far hotter than the hell of superstitious Pagans! If Turks and Tartars shall be damned, wicked and debauched Christians shall be doubly damned. And believe it, the brick-kilns of Egypt, and Babel's fiery furnace, are but shadows and pictures of pain, if compared with the fiery Tophet. Resolve, therefore henceforward so to live and conduct thyself, that thou may be of the number of those, who shall be accounted worthy to escape all these things, and to stand before the Son of man. Holiness is the only way to happiness. Grace is the only way to glory. No holiness, no heaven. "Without holiness no man shall see the Lord" (Heb. 12:14). Holiness is the highway to that high and holy place. "And an highway shall be there, and it shall be called the way of holiness" (Isaiah 35:8). "The pure in heart shall see God" (Matt. 5:8). Heaven is the inheritance of saints (Col. 1:12). No unclean thing can enter into God's kingdom. They who live in those sins which are the works of the devil, and mock those that are sanctified, shall have no place with God and His glorious angels. Heaven was never prepared for the workers of iniquity. "To sit on My right hand, and on My left... .it shall be given unto them for whom it is prepared of My Father" (Matt. 20:23). Who are the blessed royal guests? Men who are gracious and holy. Heaven is no common inn. "Come, ye blessed of My Father, inherit the kingdom" (Matt. 25:34). Ye that fed Me and clothed Me, ye that visited the fatherless, which is pure religion (James 1:27). A wicked man hath not so much as half a promise of heaven in the whole Bible. The poor man hath a promise (James 2:5), but the wicked man hath none. Oh, thou enemy of gospel holiness, show thy warrant. Why dost thou look for heaven? Thou hast received no promise from God; and if thou hast no promise, thou canst expect no performance.
It may be, at present, thou dost taste some comfort from thy self-flattery; oh, but in the end thou shalt reap the sorrow of thy woeful self-deceit. God is sometimes better than His Word, but never contradicts His Word, which He must do, if the unholy, unhumbled sinner come to heaven. Heaven begins in holiness, and our expectation of future glory, obligeth us to present sanctity. "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of Him in peace, without spot, and blameless" (2 Peter 3:13-14). What will move us to holiness, if glory does not? Shall the devil, by showing the fading glory of this world, prevail with thousands to serve him? And shall not Jesus, by showing us the everlasting glory of the world to come, prevail with us to serve Him? Are we called to this glory, and shall we not walk worthy of Him who hath called us to it? (1 Thess. 2:12). Surely the enjoyment of God Himself hereafter, in all His perfections, sufficiency, blessedness, and goodness to us, according to our capacity, should make us study holiness, for how can an impure and filthy soul enjoy God? Alas, there is no suitableness, no fitness in such a soul. The more holy we are, the more we are like the glorified saints. Holiness will be our perfection and delight in Heaven, and shall it not be our desire and study here on earth? Will we rather part with eternal life, than with our lust? Is our sin to be reckoned or compared with heavenly glory? Oh, let us choose an holy life, if we would be happy both in life and death. Let us become the servants of God, and have our fruit unto holiness, if we ever expect that the end shall be everlasting life. God calls us from sin to holiness, which is most reasonable (1 Thess. 4:7). God calls us to follow Him in the way of holiness to eternal glory. The devil calls us to follow him in the way of sin to eternal torments. Now whether it be right that we obey God or the devil, judge ye. "Follow peace with all men and holiness" (Heb. 12:14). Though lions be in the way, and discouragements be multiplied, though Satan interpose, and corruptions stop our course, we are yet to follow holiness. Who calls us? Is it not He, whose presence and breath is consuming? He who can command us into nothing, and shall not His call be complied with? Must the eternal God become a humble condescending suppliant to man? Majesty and mercy kneel and entreat us to be holy, and yet we live in sin still! What are we called from? Is it not from sin and destruction to purity and salvation? Is it not from Satan to God, from embracing of sensual pleasures, to the pursuing of spirituality? And who can withstand such reasonable entreaties? Our profession of Christianity obligeth us to holiness. Christianity is a matter of free acceptation; it is our own voluntary choice. When we take upon us the Name of Christ, we bind ourselves to leave sin, and live holily. "Let every one that nameth the Name of Christ, depart from iniquity" (2 Tim. 2:19).
Our Christian profession obligeth us to a Christian conversation. What! Will we plow with an ox and an ass together? I mean, will we have the face of a Christian, and yet the life of a heathen! Oh, let us not be almost Christians, lest we be at last almost saved, that is, altogether damned. Oh, let this truth be like the water of jealousy, like fire in our bones, like the archangel's trumpet to awaken us. Thou that possessest Christ art bound to follow Christ, both in inward and outward holiness. Thou hast taken upon thee to be holy in part, and this obligeth thee to be holy in all. As he that believes one fundamental article is bound to believe all fundamental points, so he that obeyeth God in one practical duty, is bound to obey all. As for example, suppose thou being a professor of Christianity, comest to the Lord 's house upon His blessed day. Now I tell thee thou art the greatest self-condemned man in the world, if thou do not also cast by all profaneness, and make religion thy chief business, both at home and abroad. For upon the same ground thou comest to Christ, upon that same ground thou shouldst pray with thy family, educate thy children christianly, live strictly, and do all that is required. "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 transgressor of the law" (James 2:11). Thou that out of conscience, and from the command of God doest one thing, ought likewise to do all. The same law, the same God, and the same authority that binds thee to one, binds thee to another. If thou endeavor not to obey God in all, thou obeyest Him sincerely or not at all. A Christian that endeavors not to be strict, exact, circumspect, and holy in practice shall never by me be called a Christian. Your virtue and piety will profit your posterity after you. It will help to keep wrath from your children, and to procure a blessing upon them. This is that which God cannot forget, neither will He forget His goodness sake. "Shewing mercy unto thousands of them that love Me, and keep My commandments" (Ex. 20:6). "Oh that there were such an heart in them that they would fear Me, and keep all My commandments always, that it might be well with them, and their children for ever" (Deut. 5:29); 1 Kings 6:34). "The just man walketh in his integrity: his children are blessed after him" (Prov. 20:7).
According as we demean ourselves towards God (saith an ancient writer) we entail a lasting blessing, or a great curse upon our children. As wicked parents entail God's anger and curse upon their posterity, so God reserves mercy for the posterity of the godly. He will be good, even to thousands of their seed, who diligently serve Him. Lo, here is the fruit of your prayers and tears, of your hearing God's Word, and leading your lives according to the sacred rules thereof. This sealeth up the Lord's favor not only to yourselves, but to your children after you. I beseech you, Christians, think seriously of all this, and as you would ever wish well to your own souls, as to their dear pledges, that are as your own heart, be afraid to offend God. And be constantly careful to lead your lives according to the rules of His most Holy Word. If God hath irresistibly and effectually called thee, amongst those few, very few called ones, whom He hath chosen for Himself, let this engage thee to be holy yet more and more. Did not the Spirit of grace knock at thy door with infinite holy motions, before thou condescended to open? Thou refused to obey, until He called, not a third time, as to Samuel, but many an hundred times. As Lot was loath to depart out of Sodom, till the angels laid hold upon his hand, and brought him forth; so thou was loath to leave thy sins, and sinful companions, till the hand of the Lord laid hold upon thine heart. God's arbitrary and free grace called thee and left others. Oh, how should this make thee to admire God's love, and to strive for God's holiness! When God took thee, He left others; he passed by thousands and ten thousands in the world, and left them in their impenitency and carnal security under the bondage and vassalage of Satan. Consider, how few there are that shall be saved, in comparison of the multitude that shall be eternally destroyed. Consider that God should call thee with an holy calling, and bring thee in to be one of that little flock, that is under the care of the good Shepherd Jesus Christ. If thou should be chosen and singled out from the rest, when they are left in a state of sin to perish eternally, what astonishing distinguishing mercy is this! How should this engage thee to be eminently holy. Was thou called in thy younger years? Oh, be holy in all manner of conversation for a requital of God's love that suffered thee not to stab thy soul to old age.
It is a greater mercy to be called at the first, or third, than at the eleventh hour; to be called in thine infancy and early days, than in the afternoon, and evening, and twilight of thine age. Being early called, thou never made such sad shipwrecks, never involved thyself in such gross wickedness as others have done. Thou hast had long trial of the sweetness of holiness, therefore follow after it still. Was thou called of later times? Labor to make requital for the many hours, days, and years, thou lost before thou was acquainted with God. Surely holiness becomes thee forever. Oh, be holy, ye old disciples, for your time to gather grace in will not be long. Oh, be holy, ye young converts, for ye want liveliness, strength, and vigour in the way and work of the Lord. Your experiences are but short; some tastings you have had, oh, but desire more, for the more holiness you have, the more sweetness you shall find. The richest wine lies in the lowest cellar. Hath Christ come and laid Him down under thy roof? Oh, be pure and holy that thou vex not His righteous soul. Oh, how should thou please Him, who hath so highly honoured and advanced thee! If a peasant's daughter were married to a prince, would she put on her old rags, or eat her old country diet again? Christ the Prince of Peace hath married thee to Himself, and appointed thee a rich jointure. Wilt not thou forever lay aside the filthy garments of sin, and slight those husks on which thou fed before? It may be that thou art so poor, that of thine own thou hast nowhere to lay thine head, and it is certain thou possessest not one foot of land that is thine own for ever. Yet art thou an heir, a child, dearly beloved, both by God and angels. This honour have all the saints. Once thou wast a great, a filthy sinner; oh, be holy, for Christ hath washed thee in His blood, justified thee by His righteousness, and sanctified thee by His Spirit, even when thou wast filthy to look upon. Moses once married a Blackamoor, David had vile men for his soldiers, and Christ had publicans, harlots, and sinners for His companions. So God chose thee when thou had little morality, little ingenuity, or natural goodness. Thou art of the number of those few that shall be saved, and so strongly bound to be eminently holy.
WHAT TO DO WHEN DEATH STRIKES
WHAT TO DO WHEN DEATH STRIKES
By GORDON LINDSAY
In relating this experience, which came to me recently, I do so,
trusting that it will give help and encouragement to others who may
have a desperate encounter with the enemy. For a quarter of a
century, I have enjoyed almost uninterrupted health, and on several
occasions when sickness has attempted to secure a foothold in our home, God miraculously
intervened and delivered us from all the works of Satan. I say this not boastfully, but as one
who is humbly grateful for God's grace and mercy, which He has always seen fit to extend to
us.
A few weeks ago, I was engaged in some important business in the East. It required my
being up 'till very late hours, and on some nights, I secured very little sleep. This was
nothing new to me, since ordinarily, two o'clock in the morning his been the time I usually
retire.
THE DEVIL STRIKES UNAWARES
About a day or two after I began this business trip. I became aware that a boil of some kind
was forming on the back of my neck. Boils are usually inconsequential incidents, and I
hardly gave the matter a passing thought. The next day, however, I noticed that the swelling
was not the same as that of an ordinary boil. Had I been at home, I certainly would have
followed my usual pattern of action when any kind of sickness has seemed to threaten. I
mean by this that at such times I always wait upon God until I feel that I have dominion over
what may seem to be portending trouble. But I was at the busiest part of my journey and
matters I was dealing with were of such nature they were occupying all my attention and
time. My mistake was a common one - people usually do not get in earnest when an
affliction threatens, until the thing becomes securely entrenched.
Concluding my business on Friday, I found myself at the great Washington, D. C. airport, a
little after midnight, standing by for possible space on an airliner headed west. It was at this
time that I realized something was seriously wrong. The boil now extended over a space of
several inches in width and was quite painful.
I was fortunate to get a plane that took me as far as Memphis But arriving at the city, I was
too weak to proceed further, and so remained overnight in a hotel. By morning, I found that
the infection had spread across my entire neck, and was extremely hard and painful when
touched.
I LEARN THE SERIOUSNESS OF MY CONDITION
While waiting for a plane, I determined to find out just what the trouble was, and made an
inquiry of a local physician. He took just a brief glance and his face paled. Looking at me
earnestly, he said, "Sir, 1 am sorry to tell you this, but this is a most serious infection - it is a
carbuncle, and has developed to the point where it is going to give you great trouble; such things often result in - - - " his voice trailed off, and then continued, "the infection is near
your spinal cord, and can result in spinal meningitis." He spoke decisively, "You must have
medical treatment at once."
1 was weak and exhausted and in no condition to argue. So I said, "Doctor. I thank you for
this information, but 1 will do nothing until 1 reach Shreveport. My plane leaves shortly."
The physician was a kindly man, and he was convinced I did not realize the gravity of the
situation, He admonished, he urged, he cajoled, he begged, he almost threatened. But I was
adamant. If this was a matter of life and death, then I must throw myself on the mercy of
Jehovah Rapha, the Lord our Healer; and weak as I was, I did not feel that I could convince
him. He looked at me again and, almost with tears in his eyes, said, "If you do not have the
money, don't worry over that. Your life is more important than money." Of course, the
money was not the object, and I could not but appreciate the kindly solicitude of the
physician.
When the doctor saw that I would not undergo medical treatment in Memphis, he turned to
me and said, "I'll let you go on one condition - that you will call your physician as soon as,
you reach Shreveport." I replied, "Doctor, I promise you that the moment I get to Shreveport
I'll call on my Physician." I kept that promise, even before I got to Shreveport. I most
earnestly called on my Physician - the Great Physician, the Sympathizing Jesus.
THE BATTLE BEGINS
In Shreveport, the battle began. I believe that an answer from heaven came the first day, but
due to an organized attack of the powers of hell, the result was not manifest immediately.
Because of the peculiar part TVH plays in these great salvation-healing revivals the devil
evidently believed he could effect a damaging blow, if he could get its editor out of the way.
No man is indispensable, yet each of us is given a task that is peculiarly our own.
Having great confidence in the prayers of others, I sent out telegrams to several of my
brethren containing the following words:
"The devil has struck me with a serious infection. I am convinced as with Daniel, the answer
has already been sent. Undoubtedly this attack is tied up with the devil's attempt to frustrate
the rapidly growing work of TVH. Please hold on to God with me for the manifestation of
complete deliverance." Gordon Lindsay
At this point, I wish to express my deep appreciation for all those who held faith with me,
and some who visited and prayed with me. We are members of one Body, and the prayers
and faith of others are of great significance and importance.
I asked my wife to bring me a medical dictionary from the office. 1 wanted to find out just
how bad a carbuncle was. Although she has a good memory, each day she "forgot" to bring
it. Later, when 1 was back at the office, I read what it had to say. It was as follows:
CARBUNCLE: A name applied to a very painful-and dangerous affection – the skin gives
way at several places, and through these openings, the core of the carbuncle is seen as a
grayish-white slough - it is accompanied by severe general disturbance, due to the
absorption of poisons produced by the microbes in the carbuncle --- the process causes great
exhaustion to the patient, and from this exhaustion, or more actual poisoning, death often
follows. It is customary to open the carbuncle with a cross-shaped incision..."
After 1 read this doleful obituary, I had a suspicion that my wife "forgot" to bring the book
on purpose.
THE BATTLE RAGES
For three days the battle raged. I could feel the terrific impact of spiritual forces in action, in
which the carbuncle seemed to be the nerve center of the battle arena. In the natural, the
issue seemed in doubt, But in the spiritual realm, God gave me peace, and I could feel that
the Spirit of God was raising up a standard against this menacing power that was searching
for my life. The struggle went on for hours---sometimes in the middle of the night. After I
had prayed for healing I ceased begging or crying. I have often seen this method used and it
is worse than useless. I just kept praising God for the victory that I knew was surely mine.
One other thing I did. 1 searched my life carefully, and asked the Spirit of God to turn the
searchlight on anything that was displeasing to Him. An attack by the enemy should always
be a means of drawing us closer to God. A great mistake, and one alas made too often, is
that when Satan strikes, people begin to whine and say, "I don't know why this had to come
on me." An attack by the enemy, may not indicate any outbroken sin, but it often indicates
that we have let the devil break down the hedge of Divine protection somewhere, if only that
we have failed to obey the laws of rest, diet, health, etc.
When one is in severe pain, the greatest battle is to reject the false sense knowledge that
denies the promise of God. If not properly taught, one is almost certain to accept theverdict
of the pain, rather than to praise God for this sure promise of healing and deliverance.
A PREMATURE VICTORY
On Tuesday afternoon, I felt that victory had come. Simultaneously the great swelling
opened and the poison began to drain out. Every hour or so, my wife would put a fresh hot
pack on the place of infection, and the draining continued without cessation. The pain had
ceased, and at last I could fully relax. God had graciously prevented the affliction from
passing to any other part of my body - a remarkable exception to the normal and usual
course of a carbuncle.
A DIABOLICAL TRICK OF THE ENEMY
I will admit that I was not prepared for the next development. Apparently Satan considered
that there was much at stake in the outcome of the battle and had no intention of retiring
from the field until he had played his last card. My father and mother were visiting us at the
time. Father, who is seventy-eight years of age, had never been really sick once in his life.
He has led a very temperate life, and has hardly known what sickness is.
At one o'clock on Wednesday morning, my wife was applying cloths, for the poison was
flowing out very rapidly, and every couple of hours, she would apply the cloths. I had
completely relaxed, and was enjoying the rest that was stealing over my body. At that
moment my father came into the room. I thought perhaps he had come to see how I was, but
one look at him and I knew something definitely was wrong. His face grimaced with pain.
He informed us that his kidneys had locked, and I could see that he was in great agony. I
also perceived that he was suffering so much that he would not be able to get victory
himself. Satan, frustrated, had apparently lashed out against him.
I was distressed. There was my poor old father, whose hands had soothed my brow many a
time. When, as a child, I was in need, he had waited on me more times than I can remember.
Now there he was in pain and suffering, begging me to pray for him. It was almost more
than I could bear. I arose from my bed, and with all my strength began rebuking the enemy.
But soon my strength was exhausted, and I had to fall back on my bed. Five or six times, I
arose to rebuke the enemy, but at last I fell back utterly exhausted. (Father recovered, for
which we are thankful - Praise God!)
HAD I LOST MY HEALING?
As for me, I fell into a fitful sleep of exhaustion. I would see hallucinations and time-aftertime
I would wake with a sudden start. At length in the afternoon my wife came and looked
at the carbuncle. It was red and angry, had increased in size, and worse - it had completely
closed up. She had little to say. Her face was solemn, and the thought came to me, “Had I,
through this overexertion, lost my healing?" Temptations, which are nothing at all in normal
times, loom large when one's strength is completely exhausted. Yet, in my extremity, God
helped me. I grimly determined to refuse to accept anything but that God had healed me.
That was my decision, live or die, sink or swim.
Having no strength to pray, I picked up the Bible and read the story of Hezekiah's sickness
unto death. He too had been afflicted with a terrible boil or carbuncle, and when he had
inquired of the Lord, the prophet had brought him word, "Set thy house in order, for thou
shalt die and not live." I read on. I saw how Hezekiah had turned his face to the wall, and
had plead with God to spare him and give him additional years of life. As a result of his
prayers. God sent him a message that he should recover, and have fifteen additional years.
I read further. Though Hezekiah had been told of his healing, yet apparently the symptoms
were still there -the hideous, terrible, death-dealing carbuncle was still on his body.
The pain was there, and nothing apparently had changed. To stimulate his faith, he asked
God for a sign. He was given his choice of whether the shadow would go forwards or
backwards ten degrees on the sundial of Ahaz. Looking objectively at Hezekiah we would
probably think that the miracle of the shadow moving on the sundial would be far beyond
the mere healing of a carbuncle. But as I lay there in bed, I could understand how that
terrible, painful, nervewracking boil, loomed larger to Hezekiah than anything else. He
asked that the shadow go backward ten degrees, in order to give him faith for healing of his
affliction, of which as Yet he saw no signs of abatement.
Not in a moment, but gradually, I realized that God had given me a greater sign than He
gave to Hezekiah - the sign of the Son of Man, "by Whose stripes we were healed." And
"Who took our infirmities and bore our sicknesses." And when He did this on Calvary, the
sun did not just retreat ten degrees, but it withdrew its shining altogether! When Jesus died,
darkness came upon the face of the entire land! Calvary is a sign to every sick person that
Jesus has borne his sickness.
As I lay in bed, praising God for the healing, it seemed that a new strength came tome, and a
voice seemed to say, "Do not doubt your healing." I fell asleep believing that victory had
come, and Satan was defeated. When I awoke in the morning, I found that the swelling was
going down rapidly, and the poison was again flowing from it. That was Thursday. By
Monday, I was back at the office working, and. that evening I attended a church service.
Hallelujah! Praise the Lord! Hezekiah went up to the house of the Lord on the third day. I
believe that I could have gone on the third day also, but friends told me I had better wait
another day.
After Isaiah pronounced the healing, be also recommended that a special poultice should be
placed on the boil. (II Kings 20:7) The poultice had nothing to do with the miracle of
healing, but its use demonstrates the fact that the Bible teaches that sympathetic care of the
sick is in harmony with and not opposed to Divine healing. The external application of it fig
poultice was applied to the swelling to draw the poison out. We didn't have any figs, but we
obtained qualified advice as to what kind of poultice should be applied (Isa. 38:21).
My testimony is that of Hezekiah after he had been healed. "The Lord was ready to save me,
therefore we will sing my songs to the stringed instruments all the days of our life in the
house of the Lord." Isa. 38:20.
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