Sermon II
Go thy way, sell whatsoever thou hast, and give to the poor. - MARK 10:21. (Second clause.)
DOCTRINE I
GOD will readily meet people with a special trial in the one thing lacking. They will likely be struck on the sore heel, and get strokes there, where they are least able to endure them.
I shall first show how this is done, and then give reasons for the doctrine.
I. I am to show how this is done. The Lord has many ways of doing it.
1. Sometimes in the fury of his jealousy, he removes the idol of jealousy out of the way. Men set their hearts on some things in preference to others, and God directs his hand against these things in a special manner. He takes from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters. They lay themselves down to rest in something besides God, and he draws the pillow from under their head. There is not a readier way to make people quit of a thing, than to make an idol of it.
2. Sometimes by the reducing of a man to the necessity of quitting either that one thing, or his profession and pretension to Christ, as in the text. This touches a man to the quick. When Christ and the world go together, a man may follow both with ease, and get his good name among others, and opinion of himself, kept up; but when they part, he must betake himself to one of them only, and either lose that limb or lose the whole body, which is hard work go as it will. People are
readily brought into this in the time of a storm on the church: even as where there is a hole in a house the storm will seek in there, though it may escape notice in the summer.
A 3d way is, the wind is still blowing in a man's face with respect to that one thing, providence crossing him in it, and denying it to him, which makes a combat betwixt providence and the man's heart, the one pressing forward, the other driving back. So it was in Jonah's case. A man sets his heart on one thing above all things; and God denies him that one thing above all things. There is a crook in his lot, his heart cannot bend to it, and God will not make it straight; and let him do what he will it remains still crooked; for God will have the man's heart either bow to it or break, Eccles. 1:15. see Hosea 2:6, 7.
A 4th way is, God's making men's plague and punishment arise out of their sin, that one thing lacking, that they are most grievously wounded with the serpent they have hugged most. The Jews preferred Cæsar to Christ, and God made Cæsar their scourge. Many times God makes people's idols to be the great crosses they have in the world. Thus Isaac's fond love to Esau was punished, Gen. 25:28 compare chap. 26:35.—Whatever gets more of the heart than God gets, will readily turn upon the person himself with a stroke.
A 5th way is, by a flood of temptation beating on a man's weak side. That one thing may lie undiscerned while there is no temptation to draw it forth; but temptation will exhibit a man in his own colours, witness Judas and Demas. Whatever it be a man lacks, the storm of temptation will readily find it out. There will not want temptations suitable to the sin. So they get temptations of that sort, which of all they are the least able to resist. Let us now,
II. Give the reasons of the doctrine.
1. Hereby the Lord vindicates the glory of his omniscience, levelling the stroke against that which has the chief room in the heart, he thereby discovers a special eye on the idol of jealousy, and teacheth men that nothing can be so hid or smoothed over, but he will know it thoroughly. Of the church of Thyatira he says, "I will kill her children with death; and all the churches shall know that I am He which searcheth the reins and hearts: and I will give to every one of you according to your works."
2. Because God hath a special hatred of that one thing, and that because it is a sin to which the heart cleaves most; and always the more the heart cleaves to any thing, the more is the Lord provoked. It is that which of all things takes up his room in the heart most; no wonder then a holy God leaves special marks of indignation upon it.
3. For the discovery of their state before the Lord. Hereby God discovers hypocrites, while these strokes on that one thing lacking makes the heart cleave more fast to it, and discovers that hold which it hath of the heart. This may be the mean whereby God discovers a person's own naughtiness to himself. And hereby the sincerity of others is discovered, while they forego that which otherwise they have least will to part with at God's command, Psal. 18:23. This makes them like Abraham who showed that he feared God by not withholding his only Son from him.
4. To wean their hearts from it, Hoses. 2:6, 7.—God refuseth to give men ease in their idol of jealousy that they may give up with it. He puts gall in the breast of the one thing, that the heart may be weaned from it. With the more ease one enjoys an idol, it grows the stronger; but the more strokes that are made on it, it is in the fairer way to be broken.
Use of information. 1. The way to remove any thing from us, or to make it uneasy to us is to make an idol of it. The fixing of the heart upon any thing inordinately, is that which makes it a mark to the arrows of God, Ezek. 24:25. So here, the world is his idol, and now he must part with it or God's favour.
2. Where there is one thing lacking, there is an open fountain of much misery. Where the carcase is, there will the eagles be gathered together. What is said 1 Tim. 6:10. we may here apply; "The love of money is the root of all evil." Men by that one thing lay themselves open to sharp trials from God, as in the text, and to terrible temptations from the devil. While one thing is lacking, there is something for a holy God to aim his stroke particularly against; and something for Satan to fix his temptation where it will most surely take effect.
3. Then there is no lasting rest in the bosom of an idol. There will always be such a reckoning at length as Samson got. They will not rest very long there, but they will find thorns under their heads. Stolen waters may be sweet a while, but they will be bitterness in the end.
4. This may let you see the evil in that one thing lacking. It cannot but be singularly evil which he levels his stroke against. And such is that idol be what it will. It is that which is set up specially in God's room that gets the cream of the affections, and is the great hinderance between people and heaven.
5. Then where you find you are trysted with special trials, look that your sin lie not in that, wherein your affection lies. It will readily be found so. If the Lord in his providence cross thee in such a thing, look that the heart hath not been too much wedded to it. If you meet with many temptations in one particular, take heed that be not a very
weak side of yours, that you must either get made stronger, or you will lose all.
Use 2d. of Exhortation. 1. If there be any side in thee weaker than another, then expect a trial on that side.
2. When thou art meeting with trials in that way, join in with the hand of God against that one thing lacking. If you have discovered the one thing, you may likewise see how the Lord is trysting you with special trials in that point. When then God is at work against it, be you so too.
Motive 1. Not a trial you meet with in that way, but it is the voice of God to you to mortify it. If you find God has made a wall, as Hosea. 2:7. it is for that end that you may return. Why would he stop you or make your way uneasy, if he were not calling you to return.
2. You have the advantage of help towards the victory over it. The more bitter God makes it to you, it may be the easier to part with it.
3. If you continue it still, take heed that the vizor be not pulled off your face by a temptation suited as in the text.
Lastly, The Lord in that case hath you upon your trials for eternity; and if you be right metal you will not perish in the furnace: you will stand by resting on God, whatever he take from you. You will rather quit the one thing than Christ.
Doctrine II.—The world is the one thing that effectually stands between many professors and heaven.—Here I shall,
I. Show what of the world it is that stands between many professors and heaven.
II. How the world effectually stands betwixt men and heaven.
III. How this comes to be the one thing, that commonly stands between professors and heaven. And then add some improvement. I am then,
I. To shew what of the world it is that stands between many professors and heaven. I shall not here speak of the god of the world, his immediate temptations; nor of the men of the world, their persecutions, oppressions, reproaches, ill example, and the like, all which have a dreadful influence; but confine myself to the things of the world, which are what the text aims at. Now this monstrous beast pushes men out of the way to heaven with two horns. These are,
1. The pleasures of the world. These are great impediments in the way to heaven. They are Satan's silken cords by which he draws many after him. There is first the pleasures of the eye, which the apostle John calls the lust of the eyes. By these doors the heart often breaks forth and unites itself to the world, and separates from God. Therefore Job made a covenant with his eyes, that they should not be panders to the lusts of his heart. The carnal heart is as a bird in a cage, whose door the eyes are, that scarcely can be sooner opened on objects agreeable to the carnal disposition, but as soon the heart flies out at them. A very gourd stole away the heart of Jonah. Two graceless sons of Eli were a great snare to him.
Add to these the pleasures of the flesh, which are more grossly sensual, arising chiefly from the senses of tasting and touching, 1 John 2:16. These often drown the soul in perdition. They are such as gluttony, drunkenness, and all sorts of sensuality in which the sensual appetite seeks its satisfaction. This induced Paul "to keep under his body and bring it into subjection, lest that by any means when he had preached to others, he himself should be a cast away."
These two ruined Adam and the professors of the old world. Love of pleasure and a form of godliness may meet in the same persons, even as certain fowls sometimes fly in the air, and sometimes swim in the water, 1 Tim. 3:4, 5.
2. The profits of the world. These are thorns that choke the word, Luke 8:14. These keep such a hold of the hearts of men that they let go their hold of Christ, Mark 10:22.
There is a snare in the having of the world. Hence Jesus said "that a rich man shall hardly enter into the kingdom of heaven." How many are ensnared with the much business they have, which they would not have if they had not so much of the world already.—"The abundance of the rich suffereth him not to sleep." How hard is it not to embrace and set the heart upon a smiling world?
There is a snare also in the want of the world.—Hence the wise man prays against poverty, "lest he should be poor and steal, and take the name of God in vain." By this snare the world drags men after it, the bait is before them and they follow it till they are caught with the hook. When the miserable world even tramples us under its feet, even then we are ready to adore it. When it flies from us we follow it. What wonder then if we love it, while it caresseth us. We proceed,
II. To show how the world effectually stands between men and heaven.
1. As it carries the heart away from God and sets it on itself, and thus the world is set in the room of God. Hence covetousness is called idolatry. Thus many worship the world's trinity, instead of Father, Son, and Spirit. And this is done especially three ways. When men esteem it more highly than they do God, his favour and communion with him, pursuing the world as their chief good; weighing their
happiness or misery according to their having or wanting the world. Their cry still is, who will shew us any good? This appears in their being more satisfied in the enjoyment of the world, than ever they were in the enjoyment of God, and more cast down at the loss of it, than at the loss of the Lord's countenance.
Again, When they love it more than God. "If any man love the world, the love of the Father is not in him." How ardent are men's affections ordinarily to the creatures, beyond what they are to the Lord.—They are lovers of pleasure more than lovers of God. Hence when God and the world stand in competition they will forsake him to gain the world. They will venture to buy a little of the world, at the rate of his displeasure.
The heart also is carried away from God, when men trust in the world more than in God. "Soul, says the rich man, thou hast goods laid up for many years, take thine ease," Mark 10:23, 24. From this we may see, that it is hard to have the world and not to trust in it. There is great need of grace to lift up the hearts of men who have full houses, to look to God for their daily bread. It is hard to have the world, and not to be secure because we have it: and we are ready to make gold our confidence. Hence, says Paul, "Charge them that are rich in this world, that they be not high-minded nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.
2. As it diverts men's minds from heaven and eternal life, and thus carries them away from the chief thing, the great work of their salvation. "Martha, Martha, said Jesus, thou art careful and troubled about many things. But one thing is needful." Ah! how many are fixed to this earth, that they never get leave to look upward. God calls us to run, so as to obtain the prize, but Satan throws his golden balls
on every side, and while men are busy gathering them up, they lose the prize which God sets before them. Thus men trifle away precious time, and never open their eyes till death. They are busy, very busy doing nothing. The poor how to get, and the rich how to keep and manage; and while they are thus busied, their lusts appointed of God for death, make their escape, and their souls go for them.
3. The world stands between men and heaven, as it spoils their duties egregiously, makes them unacceptable to God, and unprofitable to themselves. The destructive influence of the world upon religious duties clearly appears in a variety of respects. Sometimes the world jostles out religious duties altogether, leaves no room for them, and makes people neglect them.—Thus we find, Luke 14:18. that the business and enjoyments of the world prevented those that were bidden from coming to the gospel feast. Care for the body leaves no time for care about the soul. Martha's business hinders Mary's choice. Men involve themselves so deeply that they cannot get time for the concerns of their souls. The care of their house, their farm, their work, their cattle, often goes between them and their spiritual duties. Hence these persons have prayers and family exercises of religion at night, because their work is over, but none in the morning, because their business, which they reckon of greater importance, will not allow it. But if it even leaves them time, it leaves them no heart for it. Accordingly we find, that the world very much indisposeth men for religious duties, even when they have time for them. A man that is ever uttering the world's cry, who will shew us any good, is very unfit to offer up the saint's prayer, Lord, lift thou up the light of thy countenance upon us. As wet wood is unfit for the fire, so the man that is drowned in worldly pleasures, is unfit for the enjoyment of the pure pleasures of communion with God. And as the troubled water is unfit to receive the image of the sun, so the heart tossed with the cares of the world, is very unfit to lay the great
business of salvation to heart, and entertain communion with God in duties.
Again, The world makes the duties of these persons very lifeless when they come to them. They are run out of breath in pursuing the world eagerly before they come to them, hence nothing remains for God but a few faint wishes, for the cream and strength of their spirits is spent on other things. Though they shut their eyes, they see still a thousand vanities, and though the door is closed the thief is in the house still, that steals away the heart, in the very time that it leaves the tongue speaking to God. And readily something will be minded when they are on their knees that had escaped them before.
Finally, The world prevents men from looking after the success of their duties. They give in their petitions to the Lord, but they are so busy with other things, that they cannot wait to see what answer they get. And thus the world in the heart makes men perform their duties as a task, or as a by-hand work.
4. The world stands between men and heaven, as it is a great enemy to the efficacy of the word upon their hearts. It prevents the entrance of the word into the heart. It is rare for the riches of this world not to make men proof against the word. And oftentimes racking crosses in the world make the word tasteless to those that are under it. By their crosses the Israelites were filled with murmurings. They embitter a carnal spirit, that knows no comfort but what is drawn out of the creatures. And as the world often prevents the entrance of the word, so it also chokes it when it hath taken some hold of them. How many convictions, resolutions of amendment, and fair blossoms of reformation have been choked among these thorns? Hands and head full of the world again, have soon emptied the heart of all good motions, and brought persons back to their wonted security. The
bewitching world brings them back that have apparently been fairly set on the way to heaven. It remains,
III. To show how the world comes to be the one thing that commonly stands between professors and heaven.
I. Because there is a liberty allowed us to use the world, and therefore men think they cannot go wrong in this. Even religion enjoins us to be careful about it, and the march between lawful and unlawful is so small, and the hearts of men so deceitful, that they easily pass over into an excess. The world being a thing lawful in itself, the snare is not so easily seen as in other things which are in themselves absolutely forbidden. See the context.
2. Because this sin can be more easily covered than many others. It puts on a fair name of frugality and honest care about our business, and the venom of the heart's cleaving to the world does not appear to others, so that the man has something to defend his practice before men. And so gets his idol and his profession to keep to his ruin.
3. Because unsound professors never bring their hearts to rest in God, and yet bring them off the gross pollutions of the outward man, and therefore it follows of course that they rest in the world, and that is their great idol. They forsake the fountain, and therefore go to the streams. They forsake the most polluted streams, and therefore swim in those that are not so gross.
4. Because worldliness is opposite to many vices in which the profane part of the world is drowned. Such as idleness, prodigality, luxury and riot: and so while fools shun one rock they split upon another. While some men toss the world from them as a ball at their foot, they take it up as a burden on their back, while they ought only to use it as a staff in their hand, to help them on their journey to another world.
Use of Exhortation. 1. I would exhort you to search and try whether or not this be the one thing thou lackest, whether the world be your idol or not. You must know that the world may be the poor man's as well as the rich man's idol. The excessive love of the world may lodge in a poor man's breast, as well as a rich man's. They are not all rich of whom it is said, "whose end is destruction, whose god is their belly, and whose glory is in their shame, and who mind earthly things." You may gather the knowledge of this, from what has been said before in general, and more particularly. 1. Does your joy and sorrow, confidence and fear, depend on the success of worldly things? then surely it is your idol, the fountain of your joy, the spring of your sorrow, Luke 12:19. Grace will teach people to hang their joys and sorrows on another pillar, even on the God of their salvation. Hab. 3:17. Ah! how many have felt more joy in a good bargain, than in the covenant of grace; and more sorrow in some deadly loss, than in the loss of the favour of God; and are more afraid that things go wrong with them in the world, than with their souls.
2. When people have sense of worldly things, but no proportionable sense of spiritual things, that shows that they are more taken up with the world than with their souls, Matth. 13:22. It is sad to think how many have as much skill as their neighbours for the management of worldly things, but are completely stupid in the things of God.
3. When the heart so cleaves to it, that it is the person's element, so that in the very duties of religion, the heart is going out after the world, Ezek. 33:31. and the time spent in these duties is wearisome, ever saying in their hearts, "when will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat?"
4. What is it that thy heart is most bent to pursue? "For where your treasure is, there will your heart be also." If your treasure be above,
you will be most bent on securing that; if not, the world surely is thy idol, as that which lies nearest thy heart.
II. See then that this stand not betwixt heaven and you. Beware that be not the one thing lacking. Let us shake off this idol, and be denied to the world, if ever we would see heaven. I speak particularly to those that are professors.
Motive 1. The world has been the ruin of many eminent professors of religion, as Judas, Demas, and others. They followed religion, but with the world in their heart, hence by the weight of it, they fell at length, as stars from heaven. Oh! shall we not be afraid of the rocks upon which, we see that others have split before us. Look on it as a fearful root of apostacy, which while it sits fast, there is not one pin of all your religion sure. The devil has still a handle to catch you by and bring you back again, 1 Tim. 4:10.
2. That very thing appears to be the great cause of the decay of religion, that has seized upon the professors of this generation. It is manifest that there is a great decay of religion among professors, and alas the world has a great hand in it. I will tell you three differences between professors now and formerly. Formerly God was always pulling the pillow from under their head, and that kept them awake: now they have had long ease, and they are fallen asleep. Thus, even Noah went astray in a time of ease, Gen. 9:20, 21. In the time of persecution they were kept awake, and were concerned for the temple of God without and within them; but now our own houses go between us and our concern for it.
Formerly they cared less for the world and then they had more of it; and now they care more for the world and they have less of it. They were ready to quit with what they had for God, and he blessed what
they had; now they are like to part with God for the world, and he blasts it.
Formerly enemies took it from them, and they parted with it to them freely; now God is taking it from them, and their heart goes with it. And yet he is the same God that deals with them now, that dealt with them then. Oh! is not this sad, that we should grudge it to him whatever way he is pleased to call for it.
Brethren stir up yourselves; mind heaven more, and the world less, if ever you would be recovered. Out from among the stuff, if you have a mind for the kingdom.
3. The world is the cause of many scandalous out-breakings amongst professors, that expose religion to the scorn of a profane generation. Love of the world makes many break over the bounds of common honesty, if they can but get it secretly done. Hence so much injustice in men's dealings one with another, cheating and circumveening one another; and biting and devouring one another for trifles, lasting feuds and enmity betwixt professors: all flowing from this one thing lacking.
4. Do you not know better things to be taken up with? Is there not treasure in heaven to be sought after? The having of the world cannot make you happy, the want of it cannot make you miserable. But treasure in heaven will make you happy. Behold then on what you set your hearts. Let the profane world that know no better seek these things, but why should you who know better do so.
5. You will lose all your religion by it. No man can serve two masters: for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. You will finally lose heaven itself, for this is the doctrine of the text.