Part 13
men in the world, it is incumbent upon unsanctified people—to well utilize and improve their present time.
Oh, it is a dangerous thing to put off that work to another day which must be done today, or else you may be eternally undone tomorrow. The old saying was, "Now or never!" If not now done, it may be never done, and if so, then you are undone forever! Many people are now in hell, who when they were on earth were accustomed to put off the motions of the Spirit by crying out, "Tomorrow, tomorrow!" Time is so precious a thing that mountains of gold and rocks of pearl cannot redeem one lost moment; which Queen Elizabeth well understood, when on her death-bed she cried out, "Call time again, call time again! A world of wealth for an inch of time!"
Ah, what a precious commodity would time be in hell, where for one day to repent, yes, for one hour to seek after holiness—a man would give ten thousand worlds, were they in his hands to dispose of.
Time is so costly a jewel that few know how to value it and prize it at a due rate. Witness that sad and frequent complaint among many, "Oh, what shall we do to drive away the time? come, let's go to cards to drive away the time! or let's go to gaming tables to drive away the time! or let's go to the tavern, and take a pint and a pipe to drive away the time! or let's go and take a walk in the fields to drive away the time!" etc. Thus most are lavishly and profusely prodigal of that precious time which is their greatest interest to redeem! Time is a precious talent, and the non-improvement of it God will charge upon men at last, as he did upon Jezebel, Rev. 2:20-21, especially upon such who trifle away, who play away, who idle away, yes, who grossly sin away their precious time! How many are there like children, who play until their candle be out, and then they go to bed in the dark! Just so, these play and fool away their precious time, until the candle of life be out, and then they go to their beds, they go to their graves in sorrow, yes, they go to hell in the dark!
I have read of a young man who, living vainly and loosely, was very fearful of being in the dark, who after falling sick and could not sleep, cried out, "Oh, if this darkness be so terrible, what is eternal darkness!" He who makes no conscience of trifling away his precious time, shall one day experience the terribleness of eternal darkness. The poets paint time with wings, to show the rapidity and swiftness of it. O sirs, if the sense of the brevity, shortness, and preciousness of time did but lie in its full weight upon your spirits, it would certainly put you upon a speedy and earnest pursuit after holiness! Oh, then you would never say, "Hereafter, hereafter will be time enough to seek after holiness." But you would address yourselves to a fervent and a constant pressing after holiness as the one thing necessary, and be restless in your own spirits, until you had experienced the power and sweetness which is in holiness! But,
5. Fifthly and lastly, I answer, That it is the greatest folly and madness in the world for you to put off the great God and the great concernments of your soul—as you dare not put off your superiors. Where is the subject or servant, who dares put off a lawful duty urged upon him by his prince with a "Perhaps I will do it." or "Later I will do it." Where is the loving child who dares put off a present duty pressed upon him by his parents with a "Perhaps I will do it." or "Later I will do it." Where is the affectionate wife who dares put off the just desires and requests of her husband with a "Perhaps I will do it." or "Later I will answer your desires, or hereafter I will answer your requests?" O sirs, you dare not put off your superiors with a 'perhaps', or with 'laters'—and how then do you dare to put off the King of kings and the Lord of lords, with a 'perhaps', or with 'later' I will look after holiness, it may be I will study holiness, it may be I will prize holiness, or hereafter I will press after holiness, I will pursue after holiness, hereafter I will follow hard after holiness. Oh, remember that as there is nothing that does more incense, enrage, and provoke a prince against his subjects, a master against his servants, a father against his child, and a husband against his wife, than the putting off of their services and commands with a 'perhaps', or with 'laters'—so there is nothing that does more incense, inflame,
and provoke the great God, than to put him off with a 'perhaps', or with 'laters' as you may see by comparing these scriptures together. [Psalm 95:6, to the end. Heb. 3:7, to the end.] And oh that for time to come you would tremble at the very thoughts of a 'perhaps', and at the very mentioning of a 'later', so that you may never put off the commands of God, to pursue after holiness with a 'perhaps', or with 'later' any more. And let this suffice for answer to this second objection.
Objection 3. Thirdly—but if we should thus press and pursue after holiness—then we must take our farewell of all joy and comfort, of all delight and pleasure, and never more expect to enjoy another merry day—for we observe that there are no people under heaven who live such a melancholy, sad, sorrowful, pensive life, as those who press most after holiness, and who make most stir and noise about holiness, and therefore if we should resolve to follow after holiness, we must resolve to spend our days in sorrow and sadness, in sighing and mourning, etc.
Now to this grand objection, I shall give these eight answers:
1. First, It may be you look only on the dark side of the cloud—and not on the bright side. You look only on your left hand, where the mourners in Zion stand—but did you but cast an eye on your right hand, there you would see many of the precious sons and daughters of Zion rejoicing and triumphing. [Isaiah 61:1-3, 10-11, and 35:10.] Now thus to look, what is it but to look for a straw to thrust out your own eyes with. O sirs, it is neither wisdom nor righteousness to look only upon those who mourn—and not upon those who rejoice; upon those who sigh—but not upon those who sing, Isaiah 52:8-9; Jer. 31:7, 12.
Before you pass a judgment upon the people of God, or the good ways of God—look on both sides! I say again, look on both sides—and then you will be sure to see some saints in their wedding attire, as well as others in their mourning garments. No man in his wits will
argue thus, because such and such men of such a calling or trade are in their mourning garments, therefore all men of that calling or trade are in their mourning garments; and yet so witless are many men as thus to argue against the people of God, and the ways of God. But,
2. Secondly, I answer, As there are tears of sorrow—so there are tears of joy. [Compare these scriptures together; Gen. 43:30, 45:2, and 46:29-30; 1 Sam. 1:13-20.] Jacob weeps over Joseph—but it was with tears of exceeding joy. The sweetest joy is from the sourest tears. Tears are the breeders of spiritual joy. A holy man's heart is usually fullest of joy—when his eyes are fullest of tears. When Hannah had wept, she went away and was no more sad. The bee gathers the best honey of the bitterest herbs. Christ made the best wine of water: the best, the purest, the strongest, and the sweetest joys are made of the distilled waters of evangelical repentance. Gospel mourning is fully consistent with holy joy.
Though it must be granted that the love of sin and true joy are inconsistent; and that the reign and dominion of sin and true joy are inconsistent—yet it must be confessed that mourning for sin and holy joy are consistent in one and the same heart; and though legal terror and evangelical joy are inconsistent—yet evangelical sorrow and evangelical joy are consistent in one and the same soul. The same eye of faith which drops tears of sorrow—also drops tears of joy, Zech. 12:10; 1 Pet. 1:8. A clear sight of free grace, of pardoning mercy, and of a bleeding dying Savior—will fill the soul both with sorrow and joy at the same time, as the experiences of a thousand Christians can testify. A Christian always joys most, and mourns most—when he is most under the sense of divine love, the influences and incomes of heaven, the hopes of glory, the reports of mercy, and the precious sealings of the blessed Spirit. "As sorrowful, yet always rejoicing." 2 Corinthians 6:10
Look! as medicine is the way to health, so godly sorrow is the way to holy joy. And look, as a wicked man's joy ends in sorrow, Proverbs 14:13, so a godly man's sorrow ends in joy: Isaiah 61:3, "To provide
for those who grieve in Zion--to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the Lord for the display of his splendor." Godly sorrow is the parent of holy joy; a godly man's mourning time is his most joyful time. I have read of a godly man who, lying upon his dying bed, and being asked which was the most joyful time that ever he had in all his life, cried out, "Oh, give me my mourning days again, oh, give me my mourning days again, for they were the joyfullest days that ever I had!" The more a Christian "sows in tears," the greater, even in this world, shall be his "harvest of joy;" his merry days shall be always answerable to his mourning days, Psalm 126:6. But,
3. Thirdly, I answer, That this is a false charge, a mere slander, an unjust calumny that Satan and his bond-slaves have cast upon holiness, and the ways of holiness—on purpose to hinder men from pursuing and following after holiness. The language of the objection is quite contrary to the language of the holy Scripture; witness Psalm 138:5, "Yes, they shall sing in the ways of the Lord; for great is the glory of the Lord." When the kings of the earth shall be generally converted and sanctified, as it is in verse the 4th, "then they shall sing in the ways of the Lord." When they shall come to experience and taste the power, excellency, and sweetness of holiness, then they shall sing in the ways of the Lord. Conversion and sanctification administer the highest grounds of joy and rejoicing: 2 Cor. 1:12, "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom—but by the grace of God, we have had our life in the world, and more abundantly to you-wards."
A holy life affords the greatest ground of rejoicing. There is no joy compared to that which springs from the testimony of a sanctified conscience. God has given it under his own hand, that "the ways of wisdom" (which are always ways of holiness) "are ways of pleasantness, and all her paths are peace," Proverbs 3:17. There is no
pleasure nor felicity compared to that which flows from the ways of sanctity. The sweetest roses, the strongest comforts, and the greatest pleasantness—is to be found in the ways of holiness. Oh the joy, the peace, the tranquility, the serenity which attends the ways of purity. I might call in many millions of saints, who from their own experiences are able to give the lie to this objection, and further to tell you—that they have met with more comforts, sweetness, and pleasantness in one hour's communion with God, in one hour's walking with God—than ever they have found in all the ways of ungodliness and wickedness, wherein they have wandered. Oh, they are able to tell you, that when they walked in ways of impiety, they found by experience that God had made a separation between sin and peace, between sin and joy, between sin and assurance, between sin and the light of his countenance, etc., Isaiah 57: 20-21; and they are able to tell you from what they have found, that there is no fear, no terror, no horror, no gripes, no grief, no stings, no hells— compared to those who attend the ways of ungodliness; and this were enough to blow off this objection, Romans 6:21. But,
4. Fourthly, I answer, That the joy of the saints is chiefly and mainly —an inward joy, a spiritual joy, a joy which lies remote from a carnal eye. The joy of a Christian lies deep, it cannot be expressed, it cannot be painted. Look! as no man can paint the sweetness of the honeycomb, nor the sweetness of a cluster of grapes, nor the fragrancy of the rose of Sharon—just so, no man can paint out the sweetness and spiritualness of a Christian's joy, it lies so deep and low in a gracious heart. And look, as the life of a Christian is hid with Christ in God," Col. 3:3—just so, the joy of a Christian is "hid with Christ in God." As their life is a hidden life, so their joy is a hidden joy. The joy of a Christian is "hidden manna," it is the "new name and white stone, that none knows but he who has it," Rev. 2:20; Proverbs 14:10, "The heart knows his own bitterness, and a stranger does not intermeddle with his joy." The joy of a saint is a jewel which falls not under a stranger's eye. Look! as the greatest terrors and torments of the wicked are inward, so the greatest joys and comforts of the saints are inward; and look, as the heart of man is deep, so
holy joy is a treasure that lies deep, and it is not every man who has a golden key to search into this treasury, Jer. 17:9-10.
As a man standing on the sea-shore sees a great heap of waters, one wave riding upon the back of another, and making a dreadful noise— but all this while, though he sees the water rolling, and hears it raging and roaring—yet he sees not the wealth, the gold, the silver, the jewels, and incredible treasures which lie buried there. Just so, wicked men they see the needs of the saints—but not their wealth; they see their poverty—but not their riches; they see their miseries— but not their mercies; they see their conflicts—but not their comforts; they see their sorrows—but not their joys, 1 Cor. 2:14. Oh, the blind world cannot see the joys and rejoicings, the comforts and consolations of the saints—which lie at the bottom of their souls. Their joys are inward and spiritual—and so must the eye be that discerns them.
The joy of the saints is like "a garden enclosed, a spring shut up, a fountain sealed," Cant. 4:12; and as the glory of the church is inward, Psalm 45:13, so the joy of the church is inward. The waters of consolation lie deep in the wells of salvation, Isaiah 12:3. The richest veins of gold lie deepest under ground; and so does the strongest and the choicest joys of the saints lie deep. The moon is often dark to the world, when yet that part which faces the sun is very lightsome, beautiful, and glorious. Just so, many times, if you look upon the outside of a Christian, which is his dark side, you may see his countenance clouded, and his bearing and behavior as to the world either damped or obscured; but if you could but now look upon his inside, which is his best side, and which faces the Sun of righteousness, oh, then you would see the light of joy and comfort sweetly and gloriously shining forth.
O sirs, look, as there are many rich men in the world, who make no show of it by their garb, or table, or attendance, etc.—just so, there are many Christians who are rich in divine consolations, who yet don't show it in such or such an outward carnal way as the men of
the world do usually express their joy in. Many a wicked man has heaviness in his heart when he has laughter in his face, as the wisest of princes has long since observed, in Proverbs 14:13, "Even in laughter the heart is sorrowful, and the end of that mirth is heaviness." The heart often weeps when the mouth laughs. Every laughter is not hearty, for laughter being but a sign of joy, the sign may be where the substance is not. Many wicked men are inwardly sad when they are outwardly glad, 2 Cor. 5:12. The false apostles put on a joyful face—but had not joy in the heart; they seemed to be merry—and yet all their smiles were but counterfeit smiles, all their joys were but skin deep; the joy which was in their faces was nothing compared to the terrors, horrors, and torments which were in their hearts. Just so, the godly many times rejoice in heart, when sadness and blackness seems to cover their faces: 2 Cor. 6:10, "As sorrowful— yet always rejoicing," etc.
It is very observable that the apostle brings in the sorrow of the godly with a quasi, as it were sorrow, not that it is sorrow indeed—but "as sorrowful," as if their sorrow had been rather a painted sorrow than a real sorrow; but when he speaks of their joy, there is no quasi—but true joy; he does not say "as rejoicing," but "always rejoicing." Their joy was a real joy—but their sorrow was but a seeming sorrow. When a Christian is at worst, as to the eye of the world, he may say of his joy, as Christ speaks of his meat, etc., when he said, "I have food to eat that you know not of," John 4:33—just so, he may say, I have joy, I have great joy, that the world knows not of.
Look! as there is life and sap and juice in the root of the tree, even in the winter season, when there is no leaves, nor blossoms, nor fruit hanging on the tree—just so, there is joy and comfort and peace in the heart of a saint, when there are no outward visible discoveries of it to others! You may as rationally conclude that there is no life, sap, and juice in the root of the tree, because the tree has no leaves, blossoms, or fruit on it—as you may conclude that the saints have no joy in their hearts, because they do not express it in such outward visible acts as may convince the world that they have it, etc. But,
5. Fifthly, I answer, That it is horrid injustice to make the hearts of the righteous sad, whom God would not have saddened, by your pride, profaneness, looseness, wickedness, worldliness, lukewarmness, filthiness, carnalness, etc., and then to cry out against them, that they are the saddest and most comfortable people in the world, Ezek. 13:22-23. What is this but, with Nero, to set the city of Rome on fire, and then to lay the blame of it upon the Christians, and punish them for it? What is this but to deal by the saints as the devil deals by them? He loads them and follows them with most sad, grievous, blasphemous, horrid, and hellish temptations, on purpose to make them walk heavily, mournfully, and uncomfortably; and when he has accomplished his design, then he accuses them sometimes to God, sometimes to themselves, and sometimes to others, for their heavy and uncomfortable walking, Rev. 12:10.
Oh, what inhumanity, cruelty, and vanity was it in the Egyptians to double the Israelites' sum of bricks, and to take away their straw, and then to cry out "that they were lazy," Exod. 5:8, 17. Just so, oh what inhumanity and cruelty is this in unsanctified people, to sadden, grieve, and afflict the people of God with their drunkenness, wantonness, and lewdness, and with their cursing, swearing, and lying, and with their scorning and scoffing at godliness, and with their slandering of the Lord, his people and ways, and with their resisting and quenching of the blessed motions of the Spirit, and with their shifting off the glorious offers of grace and mercy, and with their treasuring up of wrath against the day of wrath, etc., [Psalm 119:136, 158; Jer. 9:1-2; 2 Pet. 2:2:7-8; Romans 2:4-5.] and then to cry out, "Oh, how sadly, oh, how mournfully, do these men walk! Oh, what uncomfortable lives do these men live! Oh, what sorrow and pensiveness attends them!" But is this just? is this fair?
Suppose a husband should do all he could to afflict and grieve his wife, and a father his child, and a master his servant, and a friend his friend, etc., and when they had done, then fall a-complaining that there were none so melancholy, nor any so sad and sorrowful as they. Oh, what folly, what madness, and what injustice would this be! And
yet, this is the common dealing of unsanctified people with the people of God, Dan. 4:27.
Ah, sinners, sinners, if you would but break off your sins by repentance, and cease from doing evil, and turn to the Lord with all your hearts, and believe on the Lord Jesus Christ, and fall in with the ways of God, and trample upon this wicked world, and seek after the things of a better life—oh, how soon would the saints' sighing be turned into singing, and their mourning into rejoicing! Oh, the music, the mirth, the melody, that your life would make, both in their hearts and in their ears! It is very observable that Abraham made a feast at the weaning of his son Isaac, Gen. 21:8. He did not make a feast on the day of his nativity, nor on the day of his circumcision, but on that day when he was taken from his mother's bosom. O sirs, if you were but once weaned from your lusts, and from the vanities of this world, if you were but once weaned from old corrupt customs, and from following after your sinful lovers—oh, how would all God's faithful Abrahams rejoice! 1 Pet. 1:18-19; Hosea 6:7. Oh, what a feast of fat things oh, what a heavenly banquet would this make in all their hearts!
About three hundred years after the apostles' time, Caius Marius Victorius, an old pagan, was converted from his paganism, infidelity, and impiety, and brought over to the Christian faith; which, when the people of God saw, there was wonderful rejoicing, and shouting, and dancing for gladness, and psalms were sung in every church, "Caius Marius Victorius has become a Christian! Caius Marius Victorius has become a Christian!" This was written as a wonder, and sung as a wonder, that this old pagan, this gray-headed pagan, should become a gracious Christian, that he should in his old age be renewed and sanctified.
Ah, friends, if you were but once converted and changed, if you were but once turned from darkness to light, if you were but once brought to Christ, if the people of God could but once see that you had passed the pangs of the new birth, and that Christ and holiness were formed
in your souls—ah, how would their hearts be filled with joy, and their mouths with laughter! Oh, what songs of salvation would they sing! Oh, how would the high praises of God be in their mouths!
You say, "Oh there are none so sad and sorrowful, etc., as such and such Christians." But what is the cause of their sorrow and sadness? is it not your wickedness and ungodliness? is it not your unconverted and unsanctified estate? Surely yes. Oh, that you would therefore cease from complaining against them, and fall amending of your own heart and ways! And then all tears will be quickly wiped away from their eyes. But,
6. Sixthly, I answer, That all the joys, delights, and pleasures that holiness debars men of—are sinful joys, delights, and pleasures. [Romans 1:32; 2 Thes. 2:12; Amos 6:13; Zeph. 3:11; 2 Pet. 2:13.] Unsanctified souls take pleasure in unrighteousness; they rejoice to do evil; they make a sport of sin; they delight to dishonor their God, and damn their own immortal souls. Proverbs 2:14, "They delight in doing wrong and rejoice in the perverseness of evil." And this is brought in as an aggravation of Jerusalem's sin: Jer. 11:15, "When you do evil, then you rejoice." Ah, how madly-merry are those who can take delight in that which is their shame and misery! Ah, how has man fallen from his primitive glory—that he can now rejoice in that which is—a dishonor to God, a reproach to Christ, a grief to the Spirit, a provocation to divine wrath, a blot upon his name, a curse upon his estate, a wound upon his conscience, and a plague upon his soul! Now what a mercy must it be to be taken off from that carnal mirth which ends in mourning, and from those vain delights which end in unspeakable torments, and from that foolish jollity which leads to everlasting misery! Rev. 18:17.
I have read of king Lysimachus, that when he and his army were besieged in one of his cities, and in great danger of perishing by thirst, for a cup of cold water he delivered up the keys of the city to his enemy, which cold comfort he had no sooner tasted, but his tongue bewrayed the grief of his heart, saying, "Oh, that for so
momentary a pleasure, I should be brought down from a sovereign a servant, from a king a captive!" Ah, what folly and madness is it for men to run the hazard of losing the kingdom of heaven, and the pleasures which are at God's right hand, Psalm 16:11, for those shortlived pleasures which are but like a blaze, or like the lightning, or like a morning cloud, or the early dew which soon passes away! Ah, who would endure an ocean of torture for a drop of sensual pleasure, or for a few bitter-sweets? And therefore doubtless, God can't do the soul a greater pleasure than to take it off from such vanishing pleasures. All sensual pleasures defile the soul, they debase the soul, yes, they debauch the soul; they take off the heart from God, and they deaden the heart towards God. The widow while she lived in pleasure is reckoned dead, 1 Tim. 5:6. That is, she is dead Godwards, and dead Christ-wards, and dead duty-wards, and dead heaven-wards, and dead holiness-wards, etc.
Aristotle writes of a parcel of ground in Sicily that sends forth such a strong, such a sweet smell of fragrant flowers, that no hounds can hunt there. Just so, the carnal pleasures of this world do send forth so strong a scent, that unsanctified people cannot hunt after God, nor Christ, nor holiness, nor the great concernments of the eternal world; and therefore it is rather man's felicity than his misery—to be taken off from such vain pleasures. Sensual pleasures and delights cannot satisfy the soul of man; they are but frothy and flashy, they only wet the mouth, they never warm the heart. A man may sooner break his neck than satisfy his heart with sensual pleasures. They seem substantial in the pursuit—but are clouds in the enjoyment.
Xerxes being weary of his sensual pleasures, promised great rewards to those who would invent new pleasures; and when they had invented new pleasures and delights—yet then he could not be satisfied nor contented; he would gladly have had one pleasure to have taken off the weariness of another—but it could not be. There is nothing in carnal delights, but imagination and expectation; for they can neither fill the heart nor satisfy the heart.
O sirs, there is no real pleasure in sin. All the pleasures of sin are counterfeit pleasures; they are but the shapes and shadows of pleasure. They are the seeds of future grief; they are but a pledge laid down for sorrow or ruin. It is observed by the mythologists that 'pleasure' went on occasion to bathe herself, and having stripped off her clothes by the water-side, 'sorrow' having hid herself close at hand, steals the clothes away, puts them on, and so departs. Just so, carnal pleasures are nothing but sorrow in pleasure's clothes. Certainly if there were the least real delight in sin—hell could never be hell. Yes, then it would follow that hell would be the greatest place of pleasure—for doubtless hell is the greatest place of sin.
Oh, don't deceive your own souls! there can be no real joy in sensual pleasures. What real delight or pleasure can there be in fooling and staggering in an ale-house or tavern; in swaggering and swearing; in dicing and carding; in dancing, partying, and whoring; in slighting of Sabbaths, in scoffing at saints, in despising of ordinances, and in pursuing after lying vanities? Surely none! And as for those seeming pleasures which attend the ways of sin, ah, how soon do they vanish and leave a sting behind them!
Now all the pleasures that holiness deprives you of, are only such that you may better ten thousand times lack, than enjoy. Look! as all the pleasures which manhood takes a person off from, are babyish and toyish pleasures; such as from delighting in a rattle, a toy, a feather, a hobby-horse, a wooden sword, etc. Just so, all the pleasures and delights which holiness takes a man off from—they are babyish and foolish; yes, they are base, dangerous, and devilish! Therefore it must needs be rather a high felicity than a misery—for God to take you off from such sinful pleasures and delights, by laying principles of holiness into your heart.
Oh! remember that holiness will be no loss unto you; it will be only an exchange of sinful delights—for those which are holy; and of carnal delights—for those which are spiritual; and of earthly delights —for those which are heavenly. Isaac was not to be sacrificed—but
the ram. All the delights that holiness will put you upon to sacrifice, are but the rammish and foul delights of sin and the world, which may better be sacrificed than spared. Holiness will secure your Isaac —that is, your spiritual laughter, your spiritual joy, and your heavenly delights and pleasure. Well, for a close, remember this— that sensual pleasures are below a man. Witness Tully, who says that "he is not worthy of the name of a man—who would entirely spend one whole day in pleasures." And witness Julian the apostate, who professed that "the pleasures of the body were far below a great spirit." He who delights in sensual pleasures shall find at last—that his greatest pleasures will become his bitterest pains. All that holiness will do is but to ease you of your pains, and therefore you have more cause to pursue after it than to turn your back upon it. But,
7. Seventhly, I answer, It may be, that their present case and condition, bespeaks rather the exercise and evidence of sorrow and of grief, than of gladness, joy, and triumph.
[1.] For first, It may be, that some wound or guilt at present may lie hard upon their consciences, as once it did on David's, Psalm 51. And who then is able to rejoice when under a wounded conscience, or a guilty conscience? As long as Adam remained holy in paradise, he stood fast; but having once wounded his conscience by eating the forbidden fruit, though he tarried a while in paradise—yet he could take no delight nor contentment in paradise. It is true the sun did shine as bright as ever, and the rivers ran as clear as ever, and the birds sang as sweetly as ever, and the animals played as pleasantly as ever, and the flowers smelled as fragrantly as ever, and all the trees and fruits of the garden did flourish as greatly as ever, etc. Ah—but now Adam had contracted guilt upon his conscience, and this mars his joy, and spoils his delight, and unparadises paradise to him! His fall had made so deep a wound in his conscience, that he could take no delight in any of the delights of paradise. Guilt as an arrow did stick so fast in his conscience, that instead of sucking sweetness from the fairest fruits—he runs to hide himself under the broadest leaves,
Gen. 3:10. Guilt makes a man a Magor-missabib, Jer. 20:3—a terror to himself.
Put ever such stately robes upon a wounded man—he minds them not; set ever such dainty fare before a wounded man—he relishes it not; lay him on ever so soft a bed—yet it pleases him not; and let him hear ever such sweet music—yet it delights him not; the smart and sense of his wound takes off the sweet of all. Just so, does a wound in the conscience take off the sweet of all a man's enjoyments and contentments. A guilty conscience, like Prometheus' vulture, lies ever gnawing. What the would-be disciple said to our Savior—namely, "Master, I will follow you wherever you go," Mat. 8:19—that a guilty conscience says to a fallen sinner: "If you fast I will follow you, and fill your mind with black and dismal apprehensions of God, of justice, of hell; if you feast I will follow you, and show you the handwriting on the wall that shall make your countenance to change, your thoughts to be troubled, and your joints to be loosed, and your knees to knock one against another, Dan. 5:5; when you go forth I will follow you with terrors, and when you return home I will follow you with horrors; when you go to board I will follow you with stinging accusations, and when you go to bed I will follow you with terrifying and affrighting dreams, Job 7:14. Now what joy can be in such a man's heart? What gladness can be in such a man's face? Surely none!
I remember a saying of Luther, "One drop of an evil conscience swallows up the whole sea of worldly joy." [It was guilt which made that despairing Pope say that the cross could do him no good, he had so often sold it] Oh, it is better with Evagrius to lie secure on a bed of straw, than to lie with a guilty conscience on a bed of down, having the curtains embroidered with gold, and the fringes bespangled with pearls. Sin brings such a stain and such a sting with it, as spoils all a man's joys and delights. And if this be the present case of a Christian, as it may be—then never wonder to see him hang down his head, and to walk mournfully before his God. Or,
[2.] Secondly, This may arise from some great and heavy affliction, which for the present may sadly distress and oppress a saint's spirit; as Job's did his, or as Hezekiah's did his, or as Jacob's did his, etc. [Job 3:38; Isaiah 9:16; Gen. 37:30, to the end.] The disease may be so violent, the medicine may be so strong, the wound may be so deep, the plaster may be so corroding, the melting pot may be so hot, the iron chains may be so heavy, the gall and wormwood may be so bitter—that a Christian may be so far from joy and rejoicing, as that he may for the present be so shut up under trouble and amazement, and under sorrow and grief—as that he may not be able, if you would give him all the world, to open his case unto you; his eyes may in some sort tell what his tongue can in no sort utter, Psalm 77:4.
Usually they are the smallest miseries, when he who has them can presently tell all the world of them. The greatest sorrow has for the most part the deepest silence attending on it. What Christian ever had joy in his heart or gladness in his face, when God was disciplining him harshly and roughly? Or,
[3.] Thirdly, It may be they are deserted; perhaps God is withdrawn from them, and he who should comfort them stands afar off. [Lam. 1:16; Gen. 31:2, 5; Psalm 30:7; read the 77th and the 88th Psalms; Isaiah 8:17; Micah 7:7-9, 17; Psalm 4:6, and 42:5, 11, etc.] Ah, what Christian can rejoice when the countenance of God is not kindly towards him as of old? who can be pleasant when God is displeased? who can smile when God frowns? who can sing when God sighs? who can be merry when God is withdrawn? Surely none who have ever experienced what the shinings of his face means! O sirs, the proper work of a deserted soul lies not in joy and rejoicing— but in mourning and waiting, and in seeking and suing at the throne of grace—that God would lift up the light of his countenance, and cause his face to shine, and his favor to break forth—that the bones that he has broken may rejoice. Just as Hudson the martyr, when he was deserted at the stake, prayed earnestly, he was comforted immediately, and suffered valiantly.
Look! as when Samson's locks were cut off, his strength was gone— just so, when God is gone, a Christian's locks are cut off, his strength is gone, his strength to joy and rejoice in God is gone, his strength to delight and to take pleasure in God is gone; and as Samson, when his locks were cut off, and his strength was gone, fell to prayer, Judges 16:28, "And Samson called unto the Lord, and said, O Lord God, remember me, I pray you, only this once, O God, that I may be at once avenged of the Philistines for my two eyes!" So when God is gone, the work of a Christian lies more in praying than it does in rejoicing. Though Joseph's heart was as full of love to his brethren as it could hold, Gen. 42:7-25—yet when he looked sourly upon them, and spoke roughly to them, they were much afflicted and distressed. Just so, though the heart of Jesus be as full of love to his people as it can hold—yet when he looks sourly, and speaks roughly to them— they can't but be grieved and saddened. But,
[4.] Fourthly, It may be they are sadly tempted and strangely buffeted by Satan, as Paul was—and from thence their present sadness may arise, 2 Cor. 12:8-10. Tempted souls can tell you that it is one of the hardest works in the world to rejoice in the school of temptation, and to be merry when Satan's fiery darts stick fast in the soul. Adam's tempting-time was not his rejoicing-time—but his sinning-time; and David's tempting-time was not his rejoicing-time —but his miscarrying-time, 1 Chron. 21; and Job's tempting-time was not his rejoicing-time—but his complaining-time, Job 3; and Peter's tempting-time was not his rejoicing-time—but his cursing and blaspheming-time, Mat. 26; and Paul's tempting-time was not his rejoicing-time—but his humbling-time, 2 Cor. 12:7-8. ["Our whole life," says Austin, "is nothing but a continued temptation."]
The best men are most tempted; and oftentimes they are followed with the saddest, darkest, vilest, basest, and most amazing, affrighting, tormenting, and astonishing temptations. And how is it possible that they should be able to rejoice and be glad, when such dreadful storms beat upon them! Certainly the work of a Christian in the day of temptation lies in his putting on the whole armor of God,
Eph. 6:10-11, 16-18, and in a prudent handling the sword of the Spirit and the shield of faith, and in earnest praying and vigilant watching, and a stout resisting of all Satan's fiery darts; for he who thinks, by disputing and reasoning, to put Satan off, does but shoot with him in his own bow, and will find to his cost that Satan will be too hard for him. It is open defiance, it is downright blows which makes Satan fly, and which secures the victory, James 4:7; 1 Pet. 5:9. Now joy and rejoicing attends not the combat—but the conquest. The Romans never used to ride in triumph—but after conquests obtained. A Christian's triumphing time is his conquering time. Joy is most seasonable and suitable when a Christian has beaten Satan out of the field. The rooster in the Arabic fable began to crow and clap his wings, as if he had obtained a perfect conquest—but, behold, suddenly a vulture comes, and snatches this great conqueror away. Those who triumph and rejoice over Satan before they have overcome him, are in no small danger of being beaten by him. But,
[5.] Fifthly and lastly, To gather up many things together. I say that their present sorrow and sadness may arise from their going astray into some by-path of vanity and folly, wherein they have got a fall, or broke a bone, or put their souls out of joint. As children sometimes get a fall, and then they come home by weeping cross—justso, Christians too often go astray and get a fall, and then they are fain to weep it out. When men keep not in the king's highway, they are often robbed of their money, and stripped of their clothes, and wounded too, as he was in the Gospel who fell among thieves—just so, when Christians keep not in the King of kings' highways, which are ways of righteousness and holiness, then they are often robbed of their comfort, and joy, and peace, and assurance, and communion with God, etc., and sorely wounded and bruised, and then it is no wonder if they are brought home with tears in their eyes.
Or it may be their evidences for heaven are so blotted and blurred that they cannot read their title to heaven—and then it is no wonder if they are perplexed and grieved. Or it may be they call in question former grants of favor and grace. Or it may be a deeper sense of
misspent time lies harder than ever upon them. Or else the littleness and smallness of their graces under such soul-enriching opportunities and advantages do sorely oppress them. Or else the lateness of their conversion may sadly afflict them, etc. [Luke 10:30; Isaiah 35:8; Psalm 119:176.]
Now how absurd and unreasonable a thing is it for any men to argue thus, that surely godly men have no joy, no delight, no pleasure, etc., because there are some particular cases and conditions wherein they may be cast which rather bespeaks sorrow than joy, grief than gladness, mourning than mirth! Certainly you may as rationally and as righteously expect mirth, joy, and gladness from carnal, worldly, and ungodly wretches when they are under burning fevers, loathsome diseases, or violent pains of the stone or gout, etc., as you may expect upon a rational or religious account, joy and gladness, etc., in the saints in the fore-mentioned cases which are incident to them. It was a very unreasonable request that they made to the people of God in Psalm 137:1-4, "By the rivers of Babylon—there we sat down and wept when we remembered Zion. There we hung up our lyres on the poplar trees, for our captors there asked us for songs, and our tormentors, for rejoicing: "Sing us one of the songs of Zion." How can we sing the Lord's song on foreign soil?" And it is as unreasonable to expect or look that the people of God should sing and be merry, rejoice and be glad, when they are under soul distresses, and under the sore rebukes of God, and poured from vessel to vessel, etc. Music in times of mourning is as unreasonable as it is unseasonable and unsavory, Jer. 48:11, Proverbs 25:20, "Singing cheerful songs to a person whose heart is heavy is as bad as stealing someone's jacket in cold weather or rubbing salt in a wound." Music and mourning, singing and sorrow, agree like harp and harrow. There is such a contrariety between singing and sorrow, that he who sings does but add weight to his sorrow that cannot sing.
O sirs, as there is a time for rejoicing, so there is a time for mourning, Eccles. 3:4; as there is a time to laugh, so there is a time to weep; and as we must rejoice with those who rejoice, so we must
mourn with those who mourn, and weep with those who weep, Romans 12:15. The condition of God's people in this life is a mixed condition. In this life they have their rejoicing times and their mourning times, their laughing times and their weeping times, their singing times and their sorrowing times, etc. It is true, in heaven there is all joy and no sorrow, all gladness and no sadness; and in hell there is all sorrow and no joy, all grief and no gladness, all howling and no singing, all madness and no mirth. But in this present life it is otherwise, for if there should be nothing but joy, many would look for no other heaven; and if there should be nothing but sorrow, most would look for no other hell. If men should have nothing but joy, how sadly would they be puffed up! And if they should have nothing but sorrow, how easily would they be cast down! But now, by a divine hand, our sorrows being mixed with our joys, our hearts come to be the more effectually weaned from the vanities of this life, and to long more earnestly after the pure and unmixed joys of a better life, etc. But,
8. Eighthly, I answer, That it is possible that the sadness, sorrow, and grief of those particular saints that you have your eye upon may arise from the natural temper and constitution of their bodies. [The cure of melancholy belongs rather to the physician than to the divine, to Galen than to Paul.] Many saints are often cast into a melancholy mold; for though grace changes the disposition of the soul—yet it alters not the constitution of the body. Now there is no greater enemy to holy joy and gladness than melancholy, for this pestilent humor will raise such strange passions and imaginations, it will raise such groundless griefs, and fears, and frights, and such senseless surmises and jealousies, as will easily damp a Christian's joy, and mightily vex, perplex, trouble, and turmoil, daunt, and discourage a Christian's spirit. A melancholy constitution is Satan's anvil, upon which he forms many black, dark, and dismal temptations, which do exceedingly tend to the keeping down of divine consolation from rising high in the soul. This black, dark, dusky humor disturbs both soul and body; it tempts Satan to tempt the soul, and it disables the soul to resist the temptation; yes, it
prepares the soul to hearken to the temptation, and to close and fall in with the temptation, as the experiences of all melancholy Christians can testify.
Look! as colored glass makes the very beams of the sun seem to be all of the same color with itself—if the glass is blue, the beams of the sun seems to be blue; if the glass is red, the beams of the sun seem to be red; or if the glass be green, the beams of the sun seem to be green— so this black melancholy humor represents all things to the eye of the soul as duskish and dark, and as full of horror and terror, yes, many times it represents the bright beams of divine love, and the shinings of the Sun of righteousness, and the gracious whispers of the blessed Spirit—as delusions, and as sleights of Satan, to delude the soul.
I have read of a foolish melancholy bird which stands always but upon one leg, for fear her own weight, though she is very small, should sink her into the center of the earth, and holding her other leg over her head, lest the heavens should fall upon her and crush her. I shall not dispute the credibleness of the relation; but certainly there is nothing that fills a Christian so full of fears and frights as a melancholy humor does. There are no greater adversaries to joy and gladness, than such fears and frights. Now how absurd and unreasonable is it to father that upon holiness, or upon all holy people—which proceeds from the special constitution of some particular saints! And yet this is the trade that unsanctified souls drive. And let thus much suffice for answer to this grand objection; and oh that this objection may never have a resurrection in any of your hearts more But,
Objection 4. Some may object, and say, We see that no people on earth are exposed to such troubles, dangers, afflictions, and persecutions, as those are exposed to who mind holiness, who follow after holiness. These are days wherein men labor to frown holiness out of the world, and to scorn and kick holiness out of the world; and do you think that we are foolish
enough to pursue after holiness? Now to this great and sore objection, I shall give these following answers
1. It must be granted that afflictions and persecutions has been the common lot and portion of the people of God in this world. Abel was persecuted by Cain, (1 John 3:12), and Isaac by Ishmael, (Gal 4:29). That seems to be a standing law, "All who will live godly in Christ Jesus must suffer persecution," (2 Tim 3:12). A man may have many faint wishes and cold desires after godliness, and yet escape persecution; yes, he may make some initial endeavors and attempts as if he would be godly, and yet escape persecution. But when a man is thoroughly resolved to be godly, and sets himself in good earnest upon pursuing after holiness and living a life of godliness, then he must expect to meet with afflictions and persecutions. It is neither a Christian's gifts nor his graces, it is neither his duties nor his services which can secure him from persecution. Whoever escapes, the godly man shall not escape persecution in one kind or another, in one degree or another. He who will live up to holy rules, and live out holy principles, must prepare for sufferings. All the roses of holiness are surrounded with pricking briers.
The history of the ten persecutions, and Foxe's book of martyrs, the 11th of the Hebrews, with many other treatises which are existent, do abundantly evidence that from age to age, and from one generation to another, those who have been born after the flesh have persecuted those who have been born after the Spirit, (Gal 4:20), and that the seed of the serpent have been still a-multiplying of troubles upon the seed of the woman.
Would any man take the church's picture, says Luther, then let him paint a poor helpless maid sitting in a wilderness, compassed about with hungry lions, wolves, boars, and bears, and with all kinds of other cruel, hurtful beasts, and in the midst of a great many furious men assaulting her every moment and minute—for this is her condition in the world. As certain as the night follows the day, so
certain will that black angel, persecution, follow holiness wherever it goes. In the last of the ten persecutions, seventeen thousand holy martyrs were slain in the space of one month. And in Queen Mary's days, or, if you will, in the Marian days, not of blessed—but of most abhorred memory, the Popish prelates in less than four years sacrificed the lives of eight hundred innocent Christians to their idols! And oh that that precious innocent blood did not still cry to heaven for vengeance against this nation! But,
2. Christ and his apostles has long since foretold us that afflictions and persecutions will attend us in this world. The Lord has long since forewarned us, that we may be forearmed, and not surprised on a sudden when they come. Christ has shot off many a warning piece in his word, and sent many a warning and harbinger, that so we may stand upon our guard, and not be surprised nor astonished when afflictions and persecutions overtake us: Matthew 10:22, "And you shall be hated of all men for my name's sake: but he who endures to the end, the same shall be saved." Chapter 16:24, "Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me." Luke 21:12, "But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake." John 15:20, "Remember the word that I said unto you, The servant is not greater than the Lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also."
Ah Christians, since they have crowned Christ's head with thorns, there is no reason why you should expect to be crowned with rosebuds! John 16:33, "These things I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: but be of good cheer; I have overcome the world." Acts 14:21, 22, "And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into
the kingdom of God." As there was no way to paradise but by the flaming sword, nor any way to Canaan but through a wilderness; so there is no way to heaven but by the gates of hell, there is no way to a glorious exaltation but through a sea of tribulation. They do but dream and deceive their own souls who think to go to heaven upon beds of down, or in a soft and delicate way, or that think to be attended to glory with mirth and music, or with singing or dancing. The way to eternal happiness is not strewed with roses— but full of thorns and briers, as those of whom this world was not worthy have experienced.
Ecclesiastical histories tell us that all the apostles died violent deaths. Christ was crucified with his head upwards—but Peter thought this was too great an honor for him to be crucified as his Lord, and therefore he chose to be crucified with his heels upward. Andrew was crucified by Egeus, king of Odessa. James the son of Zebedee was slain by Herod with the sword, (Act 12:2). Philip was crucified at Hierapolis in Asia. While Bartholomew was preaching the glad tidings of salvation, multitudes fell upon him and beat him down with staves, and then crucified him, and after all this, his skin was flayed off, and he beheaded. Thomas was slain with a lance at Calumina in India. Matthew was run through with a sword. James the son of Alpheus, who was called the Just, was thrown down from off a pinnacle of the temple, and yet having some life left in him, his head was bashed with a club. Lebbeus was slain by Agbarus, king of Edessa. Paul was beheaded at Rome under Nero. Simon the Canaanite was crucified in Egypt, say some, others say that he and Jude were slain in a tumult of the people. Matthias was stoned to death. John was banished into Patmos, (Rev 1:9), and afterwards, as some histories tell us, he was by that cruel tyrant Domitian cast into a large barrel of scalding lead, and yet delivered by a miracle. Thus all these precious servants of God, except John, died violent deaths, and so through sufferings entered into glory; they found in their own experience the truth of what Christ had foretold concerning their sufferings and persecutions.
When Mr. Bradford was told that his chain was being bought, and that he must be burnt, he lifted up his eyes to heaven and said, "I thank God for it; I have looked forward to this a long time; it comes not to me suddenly—but as a thing waited for every day, yes, every hour in the day; the Lord make me worthy thereof." If upon God's warning you will but prepare for sufferings, you will never fear nor faint under sufferings, yes, then you will be able under the greatest persecutions to bear up bravely, and with holy Bradford bless the Lord that has called you to so high an honor as to count you worthy to suffer for his name. But,
3. I answer, That all the troubles, afflictions, and persecutions that do befall you for holiness' sake, shall never hurt you nor harm you, they shall never prejudice you, nor wrong you in your main and great concerns: Exodus 3:2, "And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." Here you have a bush, a dry bush, a bramble-bush all on fire, and yet not consumed. This burning bush was an excellent emblem of the church in the fire of tribulation and persecution. Though the church may seem to be all on fire by reason of afflictions and persecutions—yet it shall be preserved, it shall not be destroyed. God would not allow his anointed ones, his sanctified ones, so much as to be touched, hurt, or harmed by those who had malice enough in their hearts, and power enough in their hands, not only to hurt them—but even to destroy them. Sanctified people are sacred people, and those who touch them touch the apple of God's eye, and whoever shall be so bold to touch the apple of God's eye shall dearly smart for it.
It was no small affliction to have no settled habitation. To fly from place to place, from kingdom to kingdom, and from nation to nation, was certainly an afflicted condition. Doubtless many fears and frights, many hazards and dangers did attend them, when they considered that they were as lilies among the thorns, and as a few sheep among a multitude of wolves. In the land of Canaan there were
seven mighty nations (Deu 7:1). Now for the people of God, who were so few in number, to sojourn and wander among these, could not but be very dangerous and perilous; and yet such was the love of God to them, and the care of God over them, that he allowed no man, whether he was high or low, honorable or base, rich or poor, civil or profane, to hurt or harm them.
Daniel 3:25, 27, "And the king answered and said, 'Look! I see four men walking around in the fire, unbound and unharmed, and the fourth looks like a son of the gods!' They saw that the fire had not harmed their bodies, nor was a hair of their heads singed; their robes were not scorched, and there was no smell of fire on them." Though these holy men were cast into a furnace, into a fiery furnace, into the midst of a hot fiery furnace—yet God will work a miracle, yes, a glorious miracle, rather than the fire shall in the least hurt or harm them. God gives a commission to the fire to burn those mighty men who made the fire, and who cast his children into the fire, and whom the king would have to be spared and saved; and he lays a law of restraint upon the fire, that it should not hurt nor harm them whom the king would have destroyed.
Those, whom the King of kings will not have hurt, shall not be hurt, let kings and princes do their worst; that fire which burnt their bonds had no power to burn, no nor to touch, their bodies. God would not allow the fire to singe a hair of their heads, nor to change the color of their coats, nor to leave so much as a smoky smell upon his people, that those heathen princes might see how tender he was of them, and how willing he was to put forth his almighty power rather than he would see them wronged or harmed.
Daniel 6:21-24, "Daniel answered, 'Long live the king! My God sent his angel to shut the lions' mouths so that they would not hurt me, for I have been found innocent in his sight. And I have not wronged you, Your Majesty.' The king was overjoyed and ordered that Daniel be lifted from the den. Not a scratch was found on him because he had trusted in his God. Then the king gave orders to arrest the men
who had maliciously accused Daniel. He had them thrown into the lions' den, along with their wives and children. The lions leaped on them and tore them apart before they even hit the floor of the den."
Holiness, innocency, and integrity will preserve a man even among lions. Daniel preferred the worship of his God before his life. He made no great reckoning of his life when it stood in competition with divine glory, and therefore, rather than Daniel shall be hurt, God will by a miracle preserve him, he will stop the mouths of the hungry lions, and he will tame their rage, and overmaster their cruelty, rather than a hair of Daniel's head shall perish. When Daniel was taken out of the den, there was no hurt, no wound, no sore, no bruise found upon him. Daniel was a harmless man, and God keeps him from harms in the midst of harms.
Acts 18:9, 10, "One night the Lord spoke to Paul in a vision: Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city." Paul met with many trials and troubles, bonds and prisons, oppositions and persecutions, and yet none of all these hurt him—but God miraculously preserved him even to old age (Act 20:23). All the troubles, afflictions, and persecutions which attend holiness, can never reach a Christian's soul, they can never diminish a Christian's treasure; they reach the shell—not the kernel; they reach the case—not the jewel; they reach the lumber—not the goods; they reach the barn—not the palace; they reach the ribbon in the hat —not the gold in the purse. The most fiery trials and persecutions can never deprive a Christian of the special presence of God, nor of the light of his countenance, nor of the testimony of a good conscience, nor of the joys of the Spirit, nor of the pardon of sin, nor of fellowship with Christ, nor of the exercise of grace, nor of the hopes of glory (Psalm 23:4; 2Co 1:8,9,12); and therefore certainly they can't hurt a Christian, they can't wrong a Christian in his greatest and chief concerns.
O Christian, let persecutors do their worst, they can't reach your soul, your God, your comfort, your crown, your paradise, &c.; and therefore let no man be kept off from pursuing after holiness because of afflictions or persecutions, seeing none of these can reach a Christian's great concernments. But,
4. I answer, That the condition of persecutors, of all conditions under heaven, is the most sad and deplorable condition; and this will appear by the consideration of these five things:
[1.] By the prayers and indictments that the saints have offered against them in the highest court of justice, I mean in the parliament of heaven: "Lift up your spear and javelin and block the way of my enemies. Let me hear you say, "I am your salvation!" Humiliate and disgrace those trying to kill me; turn them back in confusion. Blow them away like chaff in the wind—a wind sent by the angel of the Lord. Make their path dark and slippery, with the angel of the Lord pursuing them. Although I did them no wrong, they laid a trap for me. Although I did them no wrong, they dug a pit for me. So let sudden ruin overtake them! Let them be caught in the snare they set for me! Let them fall to destruction in the pit they dug for me. Then I will rejoice in the Lord. I will be glad because he rescues me." Psalm 35:3-9
Lamentations 3:61-65, "Lord, you have heard the vile names they call me. You know all about the plans they have made—the plots my enemies whisper and mutter against me all day long. Look at them! In all their activities, they constantly mock me with their songs. Pay them back, Lord, for all the evil they have done. Give them hard and stubborn hearts, and then let your curse fall upon them!" 2 Timothy 4:14, "Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done." Thus you see how the hearts of the saints have been drawn out against their persecutors. Prayers are the arms that in times of persecution the saints have still had recourse to. But,
[2.] Persecutions do but raise, whet, and stir up a more earnest and vehement spirit of prayer among the persecuted saints: Revelation 6:9, 10, "When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice—How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" The blood of the persecuted cries aloud for vengeance upon the persecutors.
There is no blood which cries so loud, and which makes so great a noise in heaven, as the blood of the martyrs, as the blood of butchered persecuted saints. Persecutors, like these Roman emperors, in all ages have causelessly and cruelly destroyed the people of God; they delight in the blood of saints, they love to wallow in the blood of saints, they take pleasure in glutting themselves with the blood of saints, they make no conscience of watering the earth, nor of coloring the sea, nor of quenching the flames with the blood of the saints, yes, if it were possible, they would willingly swim to heaven through their hearts' blood, whom Christ has purchased with his own most precious blood.
Persecution puts an edge, yes, a sharp edge, upon the prayers of the saints: Acts 12:5, "So Peter was kept in prison, but the church was earnestly praying to God for him." The Greek word signifies earnest and stretched-out prayer. When Peter was in prison, sleeping between two soldiers, and bound with two chains, and the keepers standing before the prison door, oh, how earnest! Oh, how instant! Oh, how fervent! Oh, how vehement! Oh, how constant were the saints in their prayers for his deliverance! Oh, their hearts, their souls, their spirits were in their prayers! Oh, their prayers were no cold prayers, no formal prayers, no lukewarm prayers, no dull or drowsy prayers—but their prayers were full of life, and full of warmth, and full of heat. They knew Herod's bloody intention to destroy this holy apostle by his imprisoning of him, and by the chains that were put on him, and by the strong guards that were set upon him, and by his bathing of his sword in the innocent blood of James,
that his hand might be the more apt and ready for further acts of murder and cruelty; and oh, how did the consideration of these things whet and provoke their spirits to prayer! Oh, now they will take no denial, now they will give God no rest—until he has overturned the tyrant's counsel and designs, and sent his angel to open the prison doors, and to knock off Peter's chains, and to deliver him from the wrath and fury of Herod; and their prayers were successful, as is evident in the 12th verse, "When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying," or rather, as the original has it, "where many thronged together to pray." The violence and rage of their persecutors did so raise, whet, and encourage them to prayer, that they throng together, they crowded together to pray, yes, when others were a-sleeping they were apraying, and their prayers were no sleepy prayers, they were no lazy dronish prayers, nor they were no book-prayers—but they were powerful and prevalent prayers; for as so many Jacobs, or as so many princes, they prevailed with God. They prayed and wept, and wept and prayed; they called and cried, and cried and called; they begged and bounced, and they bounced and begged; and they never left knocking at heaven's gates until Peter's chains were knocked off, and Peter given into their arms, yes, their bosoms, as an answer of prayer. Oh the power and force of joint prayer, when Christians do not only beseech God—but besiege him, and beset him too, and when they will not let him go until he has blessed them, and answered their prayers and the desires of their souls!
I have read that Mary Queen of Scots was accustomed to say that she was more afraid of Mr. Knox's prayers, and the prayers of those Christians that walked with him, than she was of a fierce army of ten thousand men. But,
[3.] Thirdly, It will appear that the condition of persecutors is the most sad and deplorable condition of all conditions under heaven, if you will but seriously consider and lay to heart the sore judgments which are threatened, and that have been executed upon them:
Deuteronomy 30:7, "And the Lord your God will put all these curses upon your enemies, and on those who hate you, who persecuted you;" Nehemiah 9:9-11, "You saw the sufferings and sorrows of our ancestors in Egypt, and you heard their cries from beside the Red Sea. You displayed miraculous signs and wonders against Pharaoh, his servants, and all his people, for you knew how arrogantly the Egyptians were treating them. You have a glorious reputation that has never been forgotten. You divided the sea for your people so they could walk through on dry land! And then you hurled their enemies into the depths of the sea. They sank like stones beneath the mighty waters!"
Pharaoh and his princes and people were very great oppressors and persecutors of God's Israel, and therefore God visited them with ten dreadful plagues, one after another; but when, after all these plagues, God saw that their enmity against his people was as great, or rather greater than ever, and that they were still set upon persecuting of his people, then God takes up Pharaoh and his mighty host, and throws them as a stone into the mighty waters! (Exo 15:10).