Part 11
Lepidus and Aufidius both stumbled at the very threshold of the senate and died; the blow came in a cloud from heaven. God by an invisible blow may send you out of this visible world.
Sophocles died suddenly by excessive joy, and Homer died by immoderate grief; excessive joy or excessive grief may suddenly bring you to your long home. Olympus the Arian heretic, speaking against the Holy Trinity as he was a-bathing himself, was struck dead by a threefold thunderbolt. We may run and read some men's sins in the very face of their punishments. Mr. Perkins speaks of one who, when it thundered, scoffingly said, "it was nothing but Tom Tumbrel a-hooping his tubs, etc.," and immediately he was struck dead with a thunderbolt from heaven. There would be no end of recounting the many judgments which have suddenly surprised all sorts of sinners. Let these few instances suffice to stir up every unholy heart to take heed of putting far off the day of death. But,
[3.] Thirdly, As there is nothing more sudden than death, so there is nothing more short than life; and why then should you put the day of your death so far from you? [Job 8:9; Psalm 102:11, 73:20, and 90:5; Job 20:8, and 7:7.] If you consider the life of man absolutely, it is but short—it is but as a span, a shadow, a dream, a bubble, a blast, a puff of wind, a pile of dust, a fading leaf, or a tale that is told, etc. The life of man is as a dream that vanishes when one awakes; it is a wind that goes away and comes not again; it is as a cloud that is soon dispersed with the wind; it is as a vapor that appears for a time, and then vanishes away; it is as the grass that soon withers; it is as the flower that soon fades; it is as the candle that every light puff of wind blows out.
The life of man is rather made up of days than years. Psalm 90:12, "So teach us to number our days, that we may apply our hearts to wisdom." Moses does not say, Lord, teach us to number our years— but "Lord, teach us to number our days." Fallen man is apt to misreckon, and to compute days for years; and therefore this holy prophet desires that God would teach them this divine arithmetic, of numbering their days—it being a lesson that none but a God can teach. Just so, Job 14:1-2, "Man born of woman is of few days and full of trouble. He springs up like a flower and withers away; like a fleeting shadow, he does not endure." He speaks not of an age, nor of years, nor of many days—but of a few days. Man's days are short in themselves, and shorter in respect of the troubles which attend this present life. Man's life is so short, Austin doubts whether to call it a dying life, or a living death.
Now these few days of man's life are upon the wing, hastening and flying from us as the eagle hastens to his prey; and therefore man had need set a greater price upon every moment and minute of time, than he does upon all the world, and accordingly improve it.
2. Secondly, If you consider the life of man COMPARATIVELY, it is but short, and that will appear briefly thus:
[1.] First, If you compare the life of man to what man might have reached to had he continued in his primitive glory. Had man stood fast in innocency, he would have never known what death and misery had meant. Death is a fall that came in by a fall. Had man kept sin out of the world, he would have kept death out of the world. Had man kept fast his holiness and purity, he would have retained his immortality to this day; death could never have carried man out of the world, had not man first let sin into the world, Romans 5:12, seq.
[2.] Secondly, If you compare the life of man to the long lives of the patriarchs before the flood—then the life of man is but short. Threescore years and ten, is man's age, Psalm 90:10. And where one man lives to this age, how many thousands die before they come to it! But what is this seventy years, compared to the age that men lived to in former times? Enoch lived as many years as there are days in the year, and Adam lived nine hundred and thirty years, and Methuselah lived nine hundred sixty-nine years, Gen. 5. Now what are our lives—compared to the long lives of the patriarchs? As men's wickedness does more and more increase—so their days do more and more decrease. The more wicked any generation is—the shorter lived that generation shall be. God will quickly despatch them out of the world—who make quick despatches in ways of wickedness.
[3.] Thirdly, The life of man is but short, if you compare it to what it shall be after the morning of the resurrection. Oh, then man's days shall reach to eternity! Eternity is that one perpetual day which shall never have an end. When men after the resurrection begin to live—they shall never die after that day. Every man shall live in everlasting bliss or in everlasting woe! When the last trumpet has sounded, man shall live forever and ever!
[4.] Fourthly, The life of man is but short, if you compare it with the days of God. Psalm 39:5, "My age is nothing before him;" all time is nothing, compared to eternity. Man's life is but a minute, it
is but a point of time, compared to the days of eternity. What head, what heart can conceive or reckon up the duration of God, who ever was, who still is, and who ever will be! Every child and every fool can tell you their age—but what man on earth or what angel in heaven can tell you the years of the Most High? Surely none!
[5.] Fifthly and lastly, The life of man is but short, if you compare it with the lives of other creatures. Some say that the eagle will live until she is a hundred years old. And some elephants live three hundred years; by which you see the brevity of man's life. And why then should man be so foolish, so vain—to put the day of his death so far from him? I have read of the birds of Norway, that they fly faster than the fowls of any other country; they knowing, by an instinct that God has put into them, that the days in that climate are very short—do therefore make the more haste to their nests. And oh that all who hear me this day would learn by these birds of Norway— to make haste to believe, and to make haste to repent, and to make haste to love God, and to make haste to be holy, etc., seeing their day of life is so short, and their night of death is hastening towards them.
And as the life of man is very short, so it is very significant—that a very small matter, a very little thing—may quickly put an end to man's life. When the emperor threatened the philosopher with death, he replied, "What more is your threat—than a Spanish fly may do?" An ordinary fly, zooming into the mouth of the proud Pope Adrian, choked him. Tamerlane, a Scythian captain, the terror of his time, died suddenly with a fever. Anacreon the poet was choked with the seed of a grape. Aeschylus was killed by the fall of a turtle, which fell from an eagle's talons upon his head. The duke of Brittany was stifled to death in a throng of people. An emperor died by the scratch of a comb. One of the kings of France died by choking on his food. One who was playing at tennis, received a blow with a ball a little above the right ear, which struck him into his grave. There is nothing so small, but it may be a man's bane. The tripping of a toe, the cutting of a corn, the scratch of a nail, the prick of a pin, a fish-bone, a hair, a drop of water, a crumb of bread, bad air—may bring a man to his
long home! Yes, a little smoke may soon suffocate him, or his own spittle may suddenly choke him.
And oh, that all I have spoken upon this account might be so blessed as to work you to take heed of putting the day of your death so far away from you! The evil servant, when he thought his master was gone afar off, begins oppressing the other servants, partying, and getting drunk, Luke 12:45. And just so, the lewd woman in the Proverbs, chapter 7:19-20, when the husband was gone a long journey, when he was far from home—then she grew promiscuous, vain, and secure. Just so, when men put afar off the day of their death, then they grow more loose, profane, and unholy. Whereas a serious and frequent eyeing and minding of death as at hand, as at a man's elbow—would alarm a man to break off his sins by repentance, and to labor for holiness, as a man would labor for life itself. I have read of the women on a certain island—that the first garment they make is their shroud, with which they usually gird themselves when they go abroad, to show that they are still mindful of their mortality. Ah, friends, a constant minding of your mortality would contribute very much towards the making of you holy. He who daily looks upon death—will be daily a-looking after holiness. The oftener any man looks into the grave—the oftener that man will be looking up to heaven, and a-begging that God would make him holy even as he is holy. But,
6. Sixthly and lastly, Take heed of settling yourselves under an unholy minister--of one whose life gives the lie to his doctrine. An unholy preacher is the greatest destroyer of the souls of men! He who preaches well--but lives bad--does what he can, to murder all his hearers at once! There is no greater bar to holiness, than ministers' unholy lives. An unholy life mars the soundest and the sweetest doctrine. The sins of teachers are the teachers of sins! "The leaders of the people have led them down the path of destruction." Isaiah 9:16.
An unholy minister is the greatest pest, the worst plague, and the greatest mischief--that can be to a people; for his enormities, his wickednesses, will have the strongest influences upon the souls and
lives of men--to make them eternally miserable. His falls will be the fall and ruin of many; for people are more prone to live more by examples--than by precepts; mind more what the minister does-- than what he says; eye more how he walks--than how he talks. "Watch your life and doctrine closely." 1 Timothy 4:16. "Set an example for the believers in speech, in life, in love, in faith and in purity." 1 Timothy 4:12. "In everything set them an example by doing what is good." Titus 2:7.
It was said of one—that was an excellent preacher—but a very bad liver; that when he was in the pulpit—it was pity he should ever come out of it, he preached so well; and when he was out of the pulpit—it was pity that ever he should go into it, he lived so badly. Certainly it is pity that ever such should go into a pulpit who preach well but live bad; who have much of God in their mouths, and much of the devil in their lives; who have the earth as much at their fingers' end as they have heaven at their tongue's end; whose lives puts their words to a blush; who have much of heaven in their expressions, and nothing of heaven in their lives; who have much holiness in their looks—but none in their hearts; and much holiness in their lips—but none in their lives. The unholy lives of such preachers causes people to slight and abhor the holy things of God, 1 Sam. 2:17; yes, their bad lives often raise doubts in their hearers' hearts whether those things that they preach are true or not. Hearers will be ready to object and say, "If these things are true that the minister says, why does he not practice what he preaches? why does he not do as well as say?"
And with what face or confidence can he appear against that in the pulpit, which he countenances and patronizes in his life? Who will credit that man's doctrine, who has Jacob's voice—but Esau's hands; who is a saint, yes, an angel, in the pulpit—but a debauched sinner, yes, an incarnate devil, out of it?
I have read of a woman who, living in professed doubt of the Godhead, after better illumination and repentance, did often protest that the wicked life of a great minister, under whose ministry she lived, did conjure up those damnable doubts in her soul. There is nothing that brings holy truths so much into question as the unholy lives of such preachers; neither is there anything that exposes a minister's person and office to so much scorn and contempt as an unholy life. Let a minister be ever so learned, solid, quaint, elegant, zealous, judicious, sententious, etc.—yet if he is carnal, covetous, worldly, vain, and loose in his life and conversation, his hearers will rather deride his doctrine—than reform by his doctrine; they will rather despise it—than study how to profit by it; therefore he said right, who said—
"Unto a teacher it's no small disgrace When his own faults reprove him to his face."
There is nothing in all the world that is more powerful and prevalent to corrupt and mislead unholy men, and to harden, strengthen, and encourage them in ways of wickedness—than the looseness of their lives whose office binds them to look to the salvation of their souls, Ezek. 13:22, and Jer. 33:15: Mal. 2:8, "You are departed out of the way; you have caused many to stumble at the law." When the preacher departs out of the way of holiness, the people will quickly stumble at the law of holiness; when ministers are as wandering stars, no wonder if their hearers wander from all that is good. He whose life is not a standing reproof to sin, will, by his life, encourage sinners more and more in a way of sin.
There is nothing which keeps men so off from a good opinion of holiness, and from the love of holiness, and the liking of holiness, and from the pursuing after holiness—than the unholy lives of their teachers. Therefore, as ever you would be holy, fly their tents, and abandon their company and society. Ministers whose lives are unholy, though their abilities may be high, are like a stone gutter, that conveys water into a garden—but receives no benefit itself
thereby; or like a harp that makes melody for others—but hears nothing itself. They are like those carpenters who built the ark to save others, and were drowned themselves; or like porters at great men's gates, that let in others—but lodge without themselves; or like sea-marks, that rot themselves—and yet give others warning to avoid shipwreck; or like Caesar's soldier, that dug a fountain for Caesar, and perished himself for lack of water.
Oh, the folly and madness of such ministers, who give light to others —and yet walk in darkness themselves; who feast others' souls—but starve their own; who rescue others from a devouring enemy—and yet allow themselves to be devoured; who forewarn others of the horrible pit—and yet fall into it themselves; who give good counsel to others—and yet can't take good counsel themselves; who study and strive to bring others to heaven—and yet have no mind to go there themselves!
Certainly society and company with such, can't but be a mighty hindrance to holiness. He who is in good earnest resolved to be holy, must resolutely be resolved to have nothing to do with such unholy people. And thus you see the several things that you must decline, if ever you would be holy. But,
II. Secondly, As there are six things that you must decline if ever you would obtain that real holiness without which there is no happiness—just so, there are ten things which you are to DO-- which you are to put in PRACTICE, without which you will never be holy here, nor happy hereafter.
Question. But what are they?
Answer. They are these:
(1.) First, Greatly lament and mourn over your own unholiness, over your own wickedness. The first step to holiness, is melting and mourning over a man's own unholiness. Go to your closet, and fall down before the most high and holy God, and
mourn bitterly over the unholiness of your nature, the unholiness of your heart, the unholiness of your affections, the unholiness of your intentions, the unholiness of your resolutions, the unholiness of your expressions, and the unholiness of your life: Joel 2:12, "Turn to the Lord with weeping and with mourning." The foundation of a thorough reformation must be laid in a deep humiliation. The best way to be holy is to accuse, indict, arraign, and condemn yourself for your unholiness. [Ezra 6:2; Jer. 50:4; Psalm 51:5.]
You shall as soon espouse light and darkness, and marry midnight to the noonday—as you shall espouse or marry a holy God to an unhumbled sinner. Oh, who can look upon sin as an offence against a holy God, as the breach of a holy law, as the wounding and crucifying of a holy Savior, as the grieving and saddening of a holy Sanctifier, and as an eternal loss and undoing of his own soul—and not mourn over it? Oh, who can cast a serious eye upon the nature of sin, or upon the exceeding sinfulness of sin, or upon the aggravations of sin —and not have his heart humbled, his soul grieved, and his spirit melted for sin? Oh, who can look upon sin as it strikes at the honor of God, the name of God, the being of God, the glory of God, and the design of God—and not have his mouth full of penitential confessions, his eyes full of penitential tears, and his heart full of penitential sorrow?
Some, as they say of witches, cannot weep for sin; but those who weep not for sin here, where there are handkerchiefs in the hands of Christ to wipe off their tears—shall weep out their eyes in hell hereafter. It is better to weep bitterly for your sins on earth, than to weep eternally for your folly in hell. Ah, how hard is that heart that can sadly lament and bewail the loss of a groat, a chicken, a child, a sheep, a ship, a friend, etc.—and yet can't let fall a tear to save a lost soul!
Jacob weeps and prevails with God, Hosea 12:4; his tears made a happy conquest upon God. Jacob weeps and prevails with God for his life; and what do you know but that by your penitential tears you
may prevail with God for your soul? He weeps and prevails with God for temporals; and why may not you by weeping prevail with God for eternals? He weeps and prevails with God for some outward happiness; and why may not you by weeping prevail with God for inward holiness? It is an old observation, that the tears of repenting sinners are the wine of angels. Certainly God himself can smile to see a sinner grieve for his sins, and to see him grieve that he can grieve no more, for that he has sinned against a God so great, so gracious, so bountiful, so merciful, etc., Psalm 51:17.
Though God is displeased with a sinner's sins—yet he is very well pleased with a sinner's tears, and therefore as he has a bag for the one, so he has a bottle for the other. It cannot but be a pleasure to God—to see a sinner drown his sins in a deluge of penitential tears. Though tears of indignation, as was Esau's; and tears of dissimulation, as was Ishmael's; and tears of desperation, as was Judas'; are abominable to God—yet tears of godly compunction and contrition are acceptable and delightful unto God. A sinner never looks so sweetly, as when he weeps most penitentially: witness Mary Magdalene, Manasseh, and those murderers of Christ, Acts 2. A sinner's face never shines so beautiful, as when it is bedewed with penitential tears. Tears have a voice, "The Lord has heard the sound of my weeping" Psalm 6:8. And God has an eye as well upon a man's tears as upon his prayers. Penitent tears are divine ambassadors, which never return from the throne of grace without answers of grace, Isaiah 38:5, "I have heard your prayer; I have seen your tears." Peter said nothing—but went out and wept bitterly—and obtained mercy, Mat. 26:75. Tears are a kind of silent prayers, that will at last prevail for mercy. Naaman the Syrian was cleansed of his leprosy by the waters of Jordan; penitential tears may do much towards the cleansing of your leprous soul from sin.
He who really grieves that he cannot grieve for sin—is grieved for sin. He who is truly sorry that he cannot be sorry for sin, is in a measure sorry for sin. He who truly desires to drown his sins in his tears, he has in divine account drowned his sins in his tears. The maid in
Scaliger swooned at the sight of a lily. Oh, how much more should you swoon at the sight of your unholiness! Basil wept when he saw the rose, because it brought to his mind the first sin from whence it had the prickles. Oh, how should a sinner fall a-weeping when he looks upon the greatness of his wickedness and his lack of holiness! As ever you would be holy, mourn over your own unholiness. But,
(2.) Secondly, If ever you would be holy, you must seek the HOLY SPIRIT. The Spirit is the efficient cause of all the holiness which is in the world. The Spirit of God is a spirit of holiness, Romans 1:4; he is frequently called the Holy Spirit: "Cast me not away from your presence; and take not your Holy Spirit from me," Psalm 51:11; "But they rebelled, and vexed his Holy Spirit," Isaiah 63:10; "And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption," Eph. 4:30; "God, who has also given unto us his Holy Spirit," 1 Thes. 4:8; "In whom also, after that you believed, you were sealed by the Holy Spirit of promise," Eph. 1:13.
To make a man holy—is greater than to create a world; it is a work too high and too hard for angels or men; it can be done by none but by the Holy Spirit. Sanctification is made the Spirit's personal operation, 2 Thes. 2:13, 1 Pet. 1:2. It is the great work of the Spirit—to shape, form, and fashion the new creature holiness, in all the vessels of glory. The Spirit is the root of all holiness; and therefore the several parts of holiness are called the fruits of the Spirit, Gal. 5:22. It is true, God purposes holiness to his people, and Christ has purchased holiness for his people; but it is only the Spirit that is the efficient cause or worker of holiness in his people. Though the Father, Son, and Spirit has designed to re-imprint holiness upon man's heart—yet the Spirit has the greatest hand in that work. When man was in his primitive glory, holiness was his loveliness and his likeness to God; but being now fallen, that image is so broken and marred, that no hand can repair it or restore it but the hand of the Spirit.
The great principle of holiness which was in Christ, as to his human nature, was the Holy Spirit, which he had above measure; for he was anointed with the unction of the Spirit above his fellows. Just so, that, look which way you will, the Spirit still appears to be the great principle of holiness. Holiness is the very picture of God, and certainly no hand can carve that excellent picture but the Spirit of God. Holiness is the divine nature, and none can impart that to man but the Spirit.
"When He comes, He will convict the world about sin." John 16:8. A man never comes to see his sins, nor to be sick of his sins, nor to loathe his sins, nor to arraign his sins, nor to condemn his sins, nor to judge himself for his sins, evangelically—until he comes to be possessed of the Holy Spirit. A man never comes to spit out the sweet morsels of sin, he never comes to make a sacrifice of his only Isaac, and to hack his trembling Agag in pieces, and to strangle his Delilah, and in good earnest to set upon an utter extirpation of those sins that his constitution, inclination, custom, calling, and interest does most incline him to—until the Spirit of holiness comes upon him. Until the Holy Spirit falls upon the hearts of sinners, they will never be fired out of their pride, formality, carnality, sensuality, and security.
When the Holy Spirit comes as a spirit of glory and power to change your heart, to destroy your sins, to reform your ways, and to save your soul, etc., oh, then cry out, "Let him still go on conquering and to conquer, until all his enemies are made his footstool. Oh, let him cut off every right hand, and pluck out every right eye, etc., which offends! Oh, let him do justice upon every sin—upon every open sin, upon every secret sin, upon every bosom sin, upon every pleasing sin, and upon every gainful sin!"
Oh, set yourselves under the celestial influences and sweet distillings of the Holy Spirit! Oh, prize his motions! Oh, welcome his motions! Oh, comply with his motions! Oh, follow his motions, so that you may be holy and happy forever. When David asked counsel of God, whether he should go up against the Philistines or not, he received
this answer: "When you hear a sound like marching feet in the tops of the balsam trees, attack! That will be the signal that the Lord is moving ahead of you to strike down the Philistines," 2 Sam. 5:24. Just so, should everyone wisely observe, when the Spirit sweetly and strongly moves them to mind holiness, to fall in love with holiness, to press after holiness; when the Spirit moves them to leave off their sins, to turn to God, to embrace Christ, to tremble at threatenings, and to embrace promises; oh, make much of these holy motions! Oh, cherish these divine breathings! Oh, don't quench these heavenly sparks, lest the Spirit never more moves you, nor ever more strives with you, Gen. 6:3.
Oh, when you hear a voice within you, or a voice behind you, saying, "Come with me from Lebanon, my sister, my spouse," etc., Isaiah 30:21, and Cant. 4:8, "Come away from your cups—you drunken wretch! Come away from your wanton Delilahs—you unclean wretch! Come away from your sinful pleasures—you voluptuous wretch! Come away from your money bags—you worldly wretch! Come away from your honors—you ambitious wretch! Come away from your fraud—you cheating wretch!" Oh hearken to this voice! oh obey this voice, that it may go well with your soul forever! If now you strike while the iron is hot, if now you hoist up sail while the wind is fair— you may be made happy forever.
In John 5:4, there were certain times when the angel came down and troubled the waters, and whoever did then step in, was healed of whatever disease he had. Just so, there are certain times and seasons wherein the Spirit of holiness stirs the heart and affections, and moves and breathes upon the soul. Now if men were wise to observe these times and seasons, they might be happy forever. The time of the Spirit's moving is the acceptable time; if you observe it you are made, if you neglect it you are marred. All the movings and motions of the Spirit are in order to an eternity of felicity and glory. Oh, therefore don't grieve the Spirit! Don't cross the Spirit! Don't vex the Spirit! Don't tempt the Spirit! Don't quench the Spirit! Don't oppose the Spirit! Don't resist the Spirit! Don't deal harshly or unkindly with
the Spirit—by sinning against illumination, conviction, resolutions and promises of reformation.
Oh, be more tender of the gracious motions of the Spirit, than you are of your name, your estate, your liberty, your life; for he designs your internal good in this world, and your eternal good in the eternal world; and therefore don't affront him, nor behave unworthily towards him. If you should, it may be at the cost of your life and your soul! If a man misses the opportunity of a favorable gale, his ship will lie still. When the Spirit moves salvation, and all the glory of heaven stands waiting at your door, if now you will but open, the King of glory will enter in, and bless you forever. Saul, by neglecting his opportunity, lost an earthly kingdom. Take heed lest you, by slighting the motions of the Spirit, come to lose a heavenly kingdom. The letting slip one season when the Spirit moves may undo a man in both worlds—as Felix found it so. Well, sirs, as ever you would be holy, you must labor for a spirit of holiness; and for your encouragement remember this, that though the Holy Spirit is the great jewel of glory—yet God is more ready to give Him, than you are to ask; witness that 11th of Luke, from the 9th to the 14th verse. But,
(3.) Thirdly, If ever you would be holy, then you must wait upon the WORD. The word of God faithfully preached, is the ordinary means by which holiness is wrought in sinners' hearts. The word is that triumphant chariot of the Spirit, wherein he rides conquering and to conquer the souls of men. The holy word is designed by God to beget holiness in sinners' hearts—and to countenance, cherish, nourish, and strengthen holiness where it is begotten. John 17:17, "Sanctify them through your truth: your word is truth." And for their sakes, etc., "I sanctify myself, that they also might be sanctified through the truth," verse 19. Just so, chapter 15:3, "Now you are clean through the word which I have spoken to you." The ordinary way of making unclean souls clean, unholy souls holy—is the ministry of the word, Phil. 5:26. As there is a cleansing virtue in the blood of Christ, 1 John 1:7, so there is a cleansing virtue in the word of Christ.
Psalm 119:9, "How shall a young man cleanse his way? by taking heed thereto according to your word." Of all men, the young man is usually most wild and wicked, most licentious and rebellious; and yet the word of God is the power of God to his conviction and conversion, to his sanctification and salvation. Though the cleansing of a young man's heart be one of the hardest works in the world—yet this may be done by the word. There are no lusts so strong but the word can cast them down, nor no stains so deep but the word can wash them out. Three thousand sinners were made saints by one sermon, Acts 2:41; and five thousand more were converted and sanctified by another sermon, chapter 4:4. Here were eight thousand men cleansed, sanctified, and saved—by two sermons, and doubtless most of them were young.
O sirs, as ever you would have holy principles laid in your souls, and holy affections raised in your souls, and holy ends aimed at by your souls, hear the word in season and out of season. Oh attend it! oh wait on it! It will be soap to cleanse you, and fire to purge you, and water to wash you, and a wind to turn you from darkness to light, and from the power of Satan to Jesus Christ, Acts 26:16-24. The gospel preached, has been the power of God to the salvation of multitudes of souls, Romans 1:16. The word is that immortal seed by which holiness—which is not only a grace but the conjunction of all graces—is formed in the soul, 1 Pet. 1:23. It is the word which gives a spiritual birth and being to men, Gal. 4:19. The word enlightens the eye, Psalm 119:105. The word softens the heart, Deut. 32:2. The word purges the conscience, and it converts the soul, Psalm 19:7. The word dethrones Satan, it casts down strongholds, 2 Cor. 10:4-5. The word quickens the dull, Psalm 119:50. The word raises the dead, John 5:24-25. Oh, therefore, hear it, and wait on it, and come to it—that you may be made holy by it.
Many come to hear the word to censure it, others to mock at it, others to enrich their curious notions by it, and others come to catch the minister at it. You must come to it, that you may be made holy by it, and doubtless sooner or later you shall obtain your end. Yes, it is
good for a man to come to the word, though his design in coming is bad; it is good for a man to sit under that great ordinance of the word, though he sits upon thorns, as it were, all the while he is there. Those who come to see who has got the newest fashions—may have their hearts fashioned into a conformity with the word. They came to catch—but were caught themselves, "Finally the temple guards went back to the chief priests and Pharisees, who asked them, "Why didn't you bring him in?" "No one ever spoke the way this man does," the guards declared." John 7:45-46. Austin coming to Ambrose to have his ears tickled, had his heart touched and turned. "Come," says old Latimer, in a sermon before king Edward the Sixth, "to the public meeting, though you come to sleep, it may be God may take you napping."
When you come, though it be but to taste the minister's spirit—yet then God may take hold on your spirit, and save it in the day of his power upon your soul. Though you come with a heart full of prejudices against Christ—yet by the word you may be brought to a love of Christ, to a liking of Christ, and to a choice of Christ, and to a blessed close and resignation of yourself to Christ. Those who came to surprise Christ, were so taken with Christ, that being filled with admiration they could not but proclaim his divine excellencies; "No one ever spoke the way this man does!" The word is the word of the Lord—let the hand be what it will, which brings it. When gold is offered, men care not how noble or ignoble, how great or how base he is, who offers it. Just so, men should not look so much at the hand which brings the word, as at the word itself. The word of the Lord was as much the word of the Lord in the hand and mouth of Amos— who was a prophet from among the herdsmen of Tekoa—as it was the word of the Lord in the hand and mouth of Isaiah—who, as some think, was a prophet of royal blood.
Ambrose observes of the woman of Samaria, John 4:7, that she came to Jesus at Jacob's well as a sinner—but she went away an evangelist. O sirs, let nothing hinder you from coming to the word! Oh come to the word! though you come as sinners—yet come, for though you do
come sinners—yet you may go away saints. Though the dew of heaven has richly and sweetly fallen upon your hearts—and yet, like Gideon's fleece, you are still dry—yet come to the word still, for who can tell but that at the very next sermon God may make your soul like a watered garden, and like a spring of water "whose waters fail not," Isaiah 58:11.
It is reported of young king Edward the Sixth, that being about to lay hold on something that was above the reach of his short arm, one who stood by espying a large embossed Bible lying on the table, offered to lay that under his feet to heighten him—but the good young king disliked the motion, and instead of treading it under his feet he laid it to his heart. Oh come to the word—but come not to trample upon it, come not to scoff or mock at it, come not to despise it or to revile it—but come and lay it to your hearts, and it may do you good forever! There is no better way to make you holy than to attend on the holy word. But,
(4.) Fourthly, If ever you would be holy—then associate yourselves with those who are holy. Look! as he who walks with the wise shall be wise, so he who walks with the holy shall certainly be pressed and provoked to be holy, Proverbs 13:20. As Socrates made it his business to better others by his company—just so, will a holy man will make it his business to make others holy by his counsel, prayers, and example. He knows that it is one of the most noble and divine employments in the world to make others holy, and therefore he sets upon that work with all his might.
Look! as there is no greater a hindrance to holiness than the society of the wicked—so there is no greater a help to holiness than the society of those who are godly, Psalm 119:115, and 1:1. Look! as the beginning of ungodliness is to keep company with those who are are ungodly—so the beginning of holiness is to keep company with those who are holy. Look! as one drunkard makes another, and one swearer makes another, and one proud person makes another, and one worldling makes another, and one formalist makes another—so
one holy man makes another. Look! as one sober man makes another, and one prudent man makes another, and one resolute man makes another, and one zealous man makes another, and one heavenly-minded man makes another—so one holy man makes another.
Ah, sinners! sinners! there are no companions in the world—who will pity you as these; who will weep and mourn over you as these; who will strive and wrestle with God for you as these, Romans 10:1. There are none who will be so concerned for your salvation as these; nor any who will labor so much for your conversion as these; nor any who will so spend themselves to prevent your damnation as these, 2 Cor. 12:15. O sirs, upon trial you will find that there are none so able to counsel you, nor any so faithful to reprove you, nor any so ready to help you, nor any so compassionate to sympathize with you, nor any so strong to support you, nor any so advantaged to convert you— as those who are holy! Why then will you not labor to be one of this society?
O sirs, of all fellowships, the fellowship of saints is the most noble, the most honorable, the most pleasant, the most amiable, the most desirable, the most profitable, and the most commendable fellowship! Why then will you still live strangers, yes, enemies, to this fellowship? Ah sirs, holy men will still be awakening and alarming of your drowsy spirits, they will be still a-knocking at the door of your hearts, and asking of you whether it be good going to hell; they will still be inquiring of you what provision you have made for the eternal world, and how all things stand within; they will still be jogging at your elbows—that you may not die in your sins; and they will still be whispering in your ear—that your souls may live forever.
The Jews have a proverb, that "two dry sticks put to a green one will kindle it." Oh, there is nothing in all the world which contributes so much to the kindling, to the firing, and to the inflaming of men's hearts after holiness—as the society of those who are holy. Algerius, an Italian martyr, "had rather be in prison with Cato, than to live
with Caesar in the senate-house." Oh, it is ten thousand times better to live with those who are holy—though in a dark prison; than to live among those who are unholy—though in a royal palace. Urbanus Regius, having one day's converse with Luther, tells us, "that it was one of the sweetest days that ever he had in all his life."
O sinners, did you but experience for one day the sweet and happiness of the communion of saints, you would then cry out, "Oh, there is no society, compared to the society of God's holy ones." And therefore, as ever you would be holy, let holy men have more heartroom and house-room with you. But,
(5.) Fifthly, If ever you would be holy—then dwell much upon those solemn vows and covenants that you have formerly made in the days of your distress. Ah, how often have you—in the days of your calamity and misery, and in the days when sicknesses and weaknesses did hang upon you, and when the terrors of death were upon you—how frequently in those days did you solemnly vow and promise that, by the strength and assistance of the Lord—you would break off your sins by repentance, and that you would make it your greatest care, and your greatest business and work in this world, to mind holiness, and to press after holiness, and to give your souls no rest until you had experienced the power, excellency, and sweetness of holiness!
David by an oath bound himself to keep God's righteous judgments: Psalm 119:106, "I have sworn, and I will perform it—that I will keep your righteous judgments." A religious vow is nothing else but a solemn promise or oath, whereby a man engages himself to the great God—that he will decline such ways, means, and methods as lead to wickedness; and that he will set in good earnest upon the practice of all the ways and means of holiness—by the strength and assistance of divine grace.
So you have by many vows and promises engaged yourselves "to cast off the works of darkness, and to put on the armor of light," suitable
to the apostle's exhortation, Romans 13:12. And as the people in Nehemiah's time did enter into a solemn oath to walk in God's law, and to observe and do all his commandments, Neh. 10:29—just so, you have in the times of your outward and inward distresses vowed to the Lord, that you would observe all his statutes, and walk in all his holy ways, and do all his righteous commandments. Job once made a covenant with his eyes—that he would not lustfully look upon a girl, Job 31:1-2; but how often have you made a covenant with your thoughts—that you would not think of vanity; and with your eyes— that you would not behold vanity; and with your ears—that you would not hear vanity; and with your tongues—that you would not speak vanity; and with your hearts—that you would not contrive vanity; and with your hands—that you would not act vanity.
Now your vows and your covenants are upon you, oh that you would not, with the immoral woman in the Proverbs, chapter 17, forget the covenant of your God! Oh, it is better ten thousand times not to vow, than to vow and not to pay, Eccles. 5:5. God can take no pleasure in such as are off and on with him, nor in such who are forward to vow —but make no conscience to pay their vows. These are fools in folio, and therefore God cannot but detest them, and turn his back upon them.
If good Jacob, who is called "the father of vows," was so backward to pay his vows, that God was forced, not only to tell him again and again with a "go up to Bethel, and there build me a chapel," but also severely to punish his delays, both in the rape of his daughter, and in the cruelty of his sons, etc., Gen. 35; ah, how severely then may God deal with such who not only delay the paying of their vows—but who live also in the daily breach of their vows! Most men have need of that counsel which one gave Sigismund the emperor, who asked him what he should do to be happy; "Live," said he, "as you promised and vowed to do, when you were last sick of the stone and gout." Ah, that all men would make more conscience of living out, and of living up to the covenants, vows, and promises that they have made to God in the days when the hand of the Lord has gone out many ways against
them, and when terrors of conscience have been strong upon them! Oh, what repentance! oh, what reformation! oh, what amendment have they promised in those days! And yet no sooner have these outward and inward storms been over—but they have been as vain and loose and base as ever.
In the time of the great plague in king Edward's days, as long as the heat of the plague lasted, oh how did everyone cry out, "I have sinned, I have sinned! Mercy, Lord! Oh mercy! mercy, good Lord!" Then lords and ladies, and people of all sorts, cried out to the ministers, "Tell us what shall we do to avoid the wrath of the Lord? what shall we do to be safe in this evil day? Oh take these bags of money, and pay so much to such a one whom I have deceived! and restore so much to such a one whom I have in bargaining overreached! Oh give so much to the poor, and so much to other pious uses!" etc. But after the sickness was over, they "returned with the dog to the vomit, and with the sow to the wallowing in the mire again; and so their latter end was worse than their former."
There was a very great sinner, who in the time of his sickness was so sorely terrified in his conscience for his many heinous sins, that he made the very bed to shake upon which he lay, and cried out all night long, "I am damned! I am damned! I am damned!" etc.; and in this his sickness he made many great protestations of amendment of life, if God would but be pleased to recover him, and prevent his going down to the grave at this time. Well, in a short time after he did recover, and being recovered he was as base, wretched, and wicked as ever he was before.
But those who are now like to Satan in sin, may hereafter be like to him in torment. Such who now outlive their vows, shall, when they die, have hell enough. You count it a very shameful thing to break a promise or covenant with men; but is it not far more shameful to break a promise with God? The Egyptians, though heathens, so hated perjury, that if any man did but swear by the life of the king, and did not perform his oath—that man was to die, and no gold was to
redeem his life. When the Romans made covenants, they took stones in their hands, and said, "If I make this covenant seriously and faithfully, then let the great Jupiter bless me; if not, so let me be cast away from the face of the gods as I cast away this stone." Covenantbreaking was a sin greatly detested and abhorred among the very heathens; and shall Christians make nothing of breaking their vows, promises, and covenants with the great God? Well, sirs, remember this—those sins that you have vowed against must be deserted, and that holiness which you have vowed to follow must be pursued—or a worse thing than the curse of Meroz must be expected; Judges 5:23 compared with that John 5:14. But,
(6.) Sixthly, If ever you would be holy, then dwell much upon the worth and preciousness of your SOULS. Christ, who alone paid the price of souls, has told us that one soul is more worth than all the world, Mat. 16:26. Christ left his Father's bosom, and all the glory of heaven, for the good of souls; he assumed the nature of man for the happiness of the soul of man; he trod the winepress of his Father's wrath for souls; he wept for souls, he sweat for souls, he prayed for souls, he paid for souls, and he bled out his heart-blood for souls.
The soul is the breath of God, the beauty of man, the wonder of angels, and the envy of devils; it is of an angelical nature, it is a heavenly spark, a celestial plant, and of a divine offspring. The soul is a spiritual substance, capable of the knowledge of God, and of union with God, and of communion with God, and of an eternal fruition of God. There is nothing that can suit the soul below God, nor anything that can satisfy the soul without God. The soul is so high and so noble a piece, that it scorns all the world in point of acceptance, justification, satisfaction, and salvation. What are all the riches of the East or West Indies? what are rocks of diamonds, or mountains of gold—compared to the price that Christ laid down for souls? 1 Pet. 1:18-19. Christ made himself an offering for sin—that souls might not be undone by sin; the Lord died—that slaves may live; the Son dies— that servants may live; the natural Son dies—that adopted sons may
live; the only-begotten Son dies—that bastards may live; yes, the Judge dies—that malefactors may live.
Ah, friends, as there was never sorrow like Christ's sorrow—so there was never love like Christ's love; and of all his love, none can compare to his love for souls. In a word, the spiritual enemies which daily war against the soul, the glorious angels which hourly guard the soul, and the precious ordinances which God has appointed as means both to convert and to feed the soul—do all speak out the preciousness and excellency of the soul.
Many lay claim to the soul of man—sin lays claim to it, and the world lays claim to it, and Satan lays claim to it, and Christ and holiness lay claim to it. Oh, that Christ and holiness might have it before all others! O sirs, there is no wisdom nor policy to that of securing our precious souls—for they are jewels of more worth than all the world! All the honors, riches, greatness, and glory of this world are but sticks and stones, compared to these glorious gems. Therefore, before all and above all other things—make sure work for your souls. If they are safe all is safe—but if they are lost all is lost.
Other things cannot be made sure. Riches cannot, for as they are lying vanities, so they are flying vanities—they make themselves wings, and they fly away.
Honors cannot: Haman is feasted with the king one day, and made a feast for crows the next. Herod is one hour cried up as a god, and the next hour he is eaten of worms. Princely courts are very slippery: a man may quickly get a fall there, that may easily break both back and neck, as many in all ages have experienced.
The applause and favor of creatures cannot, for many men's favors are got with an apple, and lost with a nut. Judas' heart was hardly warmed with the high-priest's favor, before they shut their doors upon him, with a "what is that to us? look you to that," Mat. 27:4-5. Most men's favors are as light as a feather, and so tossed up and
down with every breath of windy vanity. The moon does not so often vary and change, as the esteem of most men do vary and change. How many men have had their names written in golden characters one year—and in letters of blood the next! What is the favor of man but a blast, a sunshine-hour, a puff of wind, a great nothing? and who then would spend an hour's time to secure it?
Near and dear relations cannot, for the delight of Ezekiel's eyes is taken away with a stroke, Ezek. 24:16; and all Job's children are snatched away in a day, Job 1:10. All our nearest and dearest relations are like a bouquet, which the oftener we smell to it, the sooner it withers.
But holiness may be made sure: witness the spirits of just men made perfect in heaven, Heb. 12:23. And witness the many thousands of Christians this day in the world, who experience the principles of holiness in their hearts, and who evidence the power of holiness in their lives. O sirs, if the serious consideration of the preciousness and worth of your souls will not draw you out to study holiness, to love holiness, to prize holiness, and to press after holiness—what will? O sirs, it is only holiness, which is the happiness of the soul, the safety and security of the soul, the prosperity and felicity of the soul, and the luster and glory of the soul. Therefore why should you not labor, as for life, after this inestimable jewel, holiness?
Oh, let the remembrance of the preciousness of your souls be an effectual means to draw you to hear—that you may be holy, and to pray—that you may be holy, and to read—that you may be holy, and to mourn—that you may be holy; and to sigh and groan after holiness, as after that which is the soul's only happiness. O sirs, there is nothing below heaven as precious and noble as your souls! Oh, do not poison your precious souls by gross enormities! Oh, do not starve your souls by the omission of pious duties! Oh, do not murder and damn your souls by turning your backs upon holy ordinances!
I have read of a woman, who, when her house was on fire, so minded the saving of her goods, that she forgot her only child, and left it burning in the fire; at last, being minded of it, she cries out, "Oh, my child! oh, my poor child!" but all too late, all too late. Just so, there are many men now so mad upon the world, and so bewitched with the world, that they never mind, they never regard their poor souls, until they come to fall under everlasting burnings, and then they cry out, "Oh, our souls! oh, our poor souls! Oh, that we had been wise for our souls! Oh, that we had got holiness for our souls Oh, that we had made sure work for our souls! But all too late, all too late!" The Lord make you wise to prevent soul-burnings at last. If he is rather a monster than a man—who feasts his slave but starves his wife; what shall we say of those who pamper their bodies but starve their souls; and who have threadbare souls under silk and satin clothes; and who please themselves with deformed souls under beautiful faces? Surely it would have been good for these, that they had never been born!
I have read of a Scythian captain, who, having for a drink of water— yielded up the city, cried out, "What have I lost! what have I betrayed!" Just so, all unholy people will at last cry out, "We have betrayed our immortal souls, we have lost a precious Father, we have lost a dear Redeemer, we have lost the company of glorious angels, we have lost the society of the spirits of just men made perfect, and we have lost all the pleasures and joys and delights that are at the right hand of the Most High! We have lost these, we have lost all these, and we have lost them forever and ever! Surely there is no hell compared to this hell!"
For a close of this direction, remember this—that as the soul is the life and excellency of the body—so holiness is the life and excellency of the soul. And as the body without the soul is dead—so the soul without holiness is dead. "This my son was dead, and is alive." If you get holiness into your souls, your souls shall live forever—but if you die without holiness, your souls shall die forever and ever. I have read that there was a time when the Romans wore jewels on their shoes. Oh, that in these days most men did not do worse! oh that
they did not trample under feet that matchless jewel—their precious souls! But,
(7.) Seventhly, If ever you would be holy, then set in good earnest upon reading of the Holy SCRIPTURE. Many a man has been made holy by reading of the holy word. The Bible is the book of books—it is the only book—all other books in the world are but waste paper compared to it. Augustine cries out, "Away with our writings, that room may be made for the book of God!" Notwithstanding the greatness and multiplicity of the affairs of princes—yet they were diligently to read the word: Deut. 17:19, "And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them." God looks that the greatest princes on earth should make use of this library. Though David was a great prince, and had a multitude of weighty businesses upon his hand—yet he was so much in reading and meditating on the word, that he made it his counselors. The word was David's learned counselor, Psalm 119:24, to which he resorted for counsel, advice, and comfort, in all his necessities and miseries.
Alphonsus, king of Arragon, has been highly extolled for reading the Scriptures fourteen times over, with expositions, notwithstanding his great public employments. And Alphonsus, king of Naples, read over the Bible forty times, notwithstanding many great affairs were upon his hand. Theodosius the emperor, and Constantine the Great, were much taken up in reading of the Scriptures. Just so, Queen Elizabeth, when she passed in triumph through the streets of London after her coronation, and had the Bible presented to her—she received the same with both her hands, and, kissing it, laid it to her breasts, saying, that "the bible had ever been her chief delight, and should be the rule whereby she meant to frame her government."
It is very observable, that the eunuch was reading the Scripture when Philip was commanded, by commission from the Holy Spirit, to join himself to his chariot, and to instruct him in the knowledge of Christ
—which proved his conversion and salvation, Acts 8:26, 40. And Junius was converted by the reading of that first chapter of John, "In the beginning was the Word," etc., being amazed with the strange majesty of the style, and the profound mysteries therein contained. Augustine was strangely converted by hearing a voice from heaven, saying, "Tolle lege, tolle lege!"—Take and read, take and read! and taking up the Bible, the first passage of Scripture that he cast his eyes upon was that Romans 13:13-14, "Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." And no sooner had he read the verses, but the work of conversion was finished, and pious resolutions for a thorough reformation of life was settled in him.
The gospel read is sometimes the power of God to salvation, as well as the gospel heard, Romans 1:16. Cyprian confesses that he was converted from idolatry and necromancy by hearing the history of the prophet Jonah read and expounded. And Luther confesses that he was converted by reading Scripture. I have read of a scandalous minister who was struck at the heart and converted in reading Romans 2:21-22, "You, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?" There is a scholar now alive, who being persuaded by an honest poor man to leave reading of poetry, and to fall upon reading of the Bible, did so; and before he had read out Genesis his heart was changed, and he was converted.
O sirs, as you prize your conversion, your salvation, make more conscience of reading the Scripture than ever you have done. Be often in whetting of these scriptures upon your hearts, Deut. 6:6-9, and 31:11, 12; Jer. 36:6-7; John 5:39. In these scriptures God requires all sorts of people, both men, women, children, and strangers, both learned and unlearned—to read the Scriptures, and to search after the heavenly treasures which are laid up in them, as
men search for gold and silver in the ore. And Paul charges Timothy that he give attendance to reading, 1 Tim. 4:13. "And blessed is he," says John, "who hears and reads the words of this book," Rev. 1:3. Yes, Christ himself has highly honored the reading of Scripture, with his own example; for coming to Nazareth, as his custom was, he stood up to read the Scriptures, Luke 4:16, 21.
The Bereans, for reading and searching of the Scriptures, are styled "more noble than the Jews of Thessalonica," or as the Greek has it, "they were of a more noble and sincere disposition," though they belonged to the country town of Berea, than the Thessalonians were, who dwelt in the rich and stately city of Thessalonica, Acts 17:11. Sometimes there is more true nobility and sincerity under a ragged coat—than there is under a satin suit. The Holy Spirit gives a very large and high commendation of the Scriptures in 2 Tim. 3:15, "And that from a child you have known the holy Scriptures, which are able to make you wise unto salvation, through faith which is in Christ Jesus." It is observable that in these words you have not simply holy Scriptures—but the holy Scriptures. The article there is very emphatical, and it is used by the Holy Spirit to distinguish these sacred writings from all profane writings, and to note the eminency and excellency of the holy Scriptures above all other men's writings whatever. Now the Scriptures have this adjunct, this epithet "holy" given them in five respects.
[1.] In respect of their author and origin—namely, a holy God.
[2.] They are holy in respect of the penmen—who were holy men of God, 2 Pet. 1:21.
[3.] They are holy in respect of their matter—they treat of the holy things of God; a vein of holiness runs through every line of Scripture. The Scripture calls for holy hearts and holy lives; it calls for holy principles and holy practices, holy words and holy works, holy affections and holy lives, 1 Pet. 1:15.
[4.] They are holy in respect of their effects and operations—they are a means to effect and work holiness, and they are a means to complete and perfect holiness, Job 17:17. The word is not only a pure word—but also a purifying word; it is not only a clean word—but also a cleansing word, Psalm 19:8-9.
[5.] They are called holy by way of distinction, and in opposition not only to all human and profane writings—but also to the writings of the best and choicest men who ever wrote; for they have had their failings, weaknesses, and infirmities, and therefore must have their many grains of allowance; but the holy Scripture is most perfect and complete. Now, sirs, if ever you would be holy, it is imperative that you make more conscience of reading the holy Scriptures than ever yet you have done. Many a man has been made holy by reading the holy Scriptures; and why may not you also be made holy by reading of the same holy word? Certainly all the angels in heaven, and all the men on earth, can't tell to the contrary—but that you may be made holy even by reading of the holy word.
The Holy Spirit is a sovereign agent, and he can as well work holiness in your heart by reading as by hearing—and therefore set yourself about this noble and necessary work. Ah, friends, the Scriptures are God's epistle; they are God's love-letter to men; and why then will you not read them? Anhalt, that princely preacher, was accustomed to say that the Scriptures were Christ's swaddling-bands, the child Jesus being to be found almost in every page, in every verse, and in every line. Oh, be often in looking upon, and handling of these swaddling-bands! O sirs, there are no histories which are comparable to the histories of the Scripture.
[1.] First, For antiquity. Moses is found more ancient than all those whom the Grecians make most ancient, as Homer, Hesiod, and Jupiter himself, whom the Greeks have seated in the top of their divinity.
[2.] Secondly, For rarity.
[3.] Thirdly, For brevity. Here you have much wrapped up in a little space: here you have Homer's "Iliads" comprised in a nutshell.
[4.] Fourthly, For perspicuity. The foundations of true religion and happiness are so plain and clear, that everyone may run and read them. It was a true saying of Augustine, "That God has bowed down the Scriptures to the capacities even of babes and sucklings."
[5.] Fifthly, For harmony. Though there may seem to be a contrariety between scripture and scripture—yet there is a blessed harmony between all the parts of Scripture; the contrariety is seeming, not real. As when a man is drawing water out of a well with two vessels of a different metal, the water at the first seems to be of a different color—but when he draws up the vessels nearer to him, the diversity of colors vanish, and the water appears to be of one and the same color; and when he tastes them, they have one and the same relish. Just so, though at first sight there may seem to be some contradictions in the Scriptures—yet when we look more nearly and narrowly into them, and compare one place with another, we shall find no contrariety, no differences in them at all—but a perfect harmony, and a full and sweet consent and agreement between one place and another, between text and text, scripture and scripture.
[6.] Sixthly, For verity. The Scriptures are most sure and certain; heaven and earth shall pass away before one jot or tittle of the Scripture shall pass unfulfilled.
[7.] Seventhly, For variety. There are no varieties, compared to those which are to be found in Scripture. As in Noah's ark all sorts of creatures were to be found—so in this heavenly ark, the Scriptures, all varieties are to be found. Here you may find a remedy for every disease, and balm for every wound, and a plaster for every sore. Here the lamb may wade—and here the elephant may swim. Here is milk for babes—and here is meat for strong men. Here is comfort for the afflicted, and support for the tempted, and solace for the distressed, and ease for the wearied. Here is a staff to support the
feeble—and a sword to defend the weak. That which a Papist reports lyingly of their sacrament of the mass—namely, that there are as many mysteries in it as there are drops in the sea, dust on the earth, angels in heaven, stars in the sky, atoms in the sunbeams, or sands on the sea-shore, etc.—may be truly asserted of the holy Scriptures; there are many thousand thousand varieties in this garden of paradise, the Scripture.
[8.] Eighthly, For fullness. The Scriptures are full of light; and full of life; and full of love; and full of righteousness; and full of holiness; and full of all goodness. It was a weighty saying of Tertullian, "I adore the fullness of the Scripture."
Many men talk much of the philosopher's stone—that it turns copper into gold; and of cornucopia—that it had all things necessary for food in it; and of the herb panaces—that it was good for all diseases; and of the drug catholicon—that it can cure anything; and of Vulcan's armor—that it was full armor against all thrusts and blows. But that which they vainly attribute to these things for bodily good—may safely and honorably be attributed to the blessed Scriptures in a spiritual manner. The Scriptures turns hearts of copper into hearts of gold; it is a paradise that is full of the trees of life, and these trees of life are both for food and healing; here is all manner of fruit to feed you and fill you, to delight you and satisfy you, and the very leaves of these trees are singular medicines to heal you and cure you, Rev. 22:2. The Scripture prescribes the choicest drugs to heal you, namely, repentance and the blood of Christ. And it is the Scripture which furnishes you with the best armor against all principalities and powers, and against all spiritual wickednesses in high places, Eph. 6:11, 18.
Oh, how should the consideration of all these things work you to be much in reading of the holy Scriptures! If you will but make trial, you should be sure to find in them, stories more true, more various, more pleasant, more profitable, and more comfortable than any you will find in all ancient or modern writers. Ah, friends, if you would but in
good earnest set upon reading of the holy Scriptures, you may find in them so many happinesses as cannot be numbered, and so great happinesses as cannot be measured, and so copious happinesses as cannot be defined, and such precious happinesses as cannot be valued! If all this won't draw you to read the holy Scriptures conscientiously and frequently—I know not what will.
It is said of Mary, that she spent the third part of her time in reading of the word. Caecilia, a Roman maiden of noble parentage, carried always about her the New Testament, and spent much time in reading it. Alfred, once king of England, compiled psalms and prayers into one book, and called it a Manual, which he always carried about him, and spent much time in the perusal of it. Augustine caused David's penitential psalms to be written upon the walls of his bedchamber, that he might read them as he lay in his bed; he read and wept, and wept and read.
Well, if all this will not prevail with you to be much in reading of the Scriptures, consider that Agesilaus, an excellent king of Sparta, would never go to bed, nor rise up, before he had looked into Homer, whom he called his sweetheart; but what was Homer's books to God's book, which is the book of books, as Charles the Great did signify when he crowned it with his own crown. Scipio Africanus usually had in his hands the books of Xenophon. But oh, how much more commendable will it be for you to have always in your hands the book of God! Alphonsus had always in his bosom the Commentaries of Caesar, and he was so much delighted with the history of Titus Livius, that he once commanded certain musicians, that were very skillful in that art, to depart his presence, saying that he could read a more pleasant story out of Livius. Alas! what are Livius' stories, compared to the blessed stories that are in the Bible! O sirs, if Lipsius, when he did but read Seneca, thought that he was even on the top of Olympus, above mortality and human things; and if Julius Scaliger thought twelve verses in Lucan better than the German empire—oh, then, of what infinite worth and value is the blessed Scripture! Shall heathens take such pleasure in reading of the