Chapter 1 (continued, part 40)
THIRD POINT OF IMPROVEMENT.
[Arguments why we shouldSTRENGTHEN
OUR HOPE,with directions how.]
Labour, O ye saints! to strengthen your hope. There is, as a weak faith, so a wavering unsteadfast hope. This you are by the diligent use of all means to establish and consolidate. Now, then, hope is firm and solid when the Christian doth not fluctuate formidine opposti—with the fear of being opposed, but, by this anchor-hold that hope hath on the promise, is kept from those dejections and tumultuous fears with which they that have no hope are swallowed up, and they whose hope is but weak are sadly discomposed and shaken. Solidum est quod sui solius est plenum— that is a solid body which is compact and free from heterogeneal mixtures. The more pure gold is from dross, and whatever is of a different nature to itself, the more solid it is. So hope, the more it is refined from groundless presumption on the one hand, or slavish fear and distrust on the other, the more solid and strong it is. This in Scripture is called 'the assurance of hope.' Now to provoke you to a holy zeal in your endeavour after this, consider, FIRST. It is thy duty so to do. SECOND. If thou do not thou wilt show thou little esteemest Christ and his salvation. THIRD. Thou knowest not what stress thy hope may be put to before thou diest.
[ARGUMENTS why we should strengthen our hope.]
FIRST ARGUMENT. Consider it is thy duty so to do. Indeed by the Papist's doctrine, no man is bound to labour for such an assurance. But whether we should believe God or them, judge ye. What saith the Spirit of God, 'We desire that every one of you do shew the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience inherit the promises.' Observe,
First. The thing he exhorts to endeavour for, BDÎH J¬ B80D@N@D\" J0H ²8B\*@H –PD4 JX8@LH —'to the full assurance of hope.' They whose hope is weak sail with but a scant side-wind. The apostle would have them go before the wind, and be carried with a full gale to heaven, which then is done when the soul, like a sail spread to the wind, is so filled with the truth and goodness of the promise, that it swells into an assured hope of what is promised, and rejoiceth in a certain expectation of what it shall have when it comes to the shore of eternity, though it be now tossed and weather-beaten with a thousand temptations and trials in its passage thither.
Second. Observe whom he presseth this duty upon; not some few choice Christians, as an enterprise laid out for them above the rest of their fellow-soldiers, but every person that will prove himself a Christian. 'We desire that every one of you do show the same diligence,' c. In our civil trade, and particular worldly calling, it were sinful for every poor man to propound such a vast estate to himself in his own desires as he sees some few—the wealthiest merchants in a city—have got by their trade, so as no less shall content him. But in the spiritual trade of a Christian it is very warrantable for every Christian to covet to be as rich in grace as the best. Paul himself will not think himself wronged if thou desirest to be as holy man as himself was, and labourest after as strong a faith and steadfast a hope as he had; yea, thou oughtest not to content thyself with what thou hast, if there were but one degree of grace more to be had than what at present thou hast obtained. And,
Third. Observe what he imputes the weakness of the saints' grace to; not an impossibility of attaining to more, but their sloth and laziness. And therefore he opposeth this to that blessed frame of heart he so much wisheth them, 'That ye be not slothful,' Heb. 6:12.
Indeed it is the diligent hand makes rich; as in this world's goods, so in this heavenly treasure also.
SECOND ARGUMENT. Labour to strengthen thy hope of salvation, or thou wilt show thou little esteemest Christ and his salvation. As we prize any good, so we labour more or less to assure ourselves of it. If a prince should lose a pin from his sleeve, or a penny out of his purse, and one should bring him news they are found; the things are so inconsiderable that he would not care whether it were true or not. But if his kingdom lay at stake in the field, and intelligence comes that his army hath got the day and beat the enemy, O how he would long to have his hope, that is now raised a little, confirmed more strongly by another post! Is heaven worth so little that you can be satisfied with a few probabilities and uncertain maybees you shall come thither? Thou basely despiseth that blessed place if thou beest no more solicitous to know the truth of thy title to it. When Micaiah seemed to give Ahab—now advancing his army against Ramothgilead—some hope of a victory, by bidding him 'go up and prosper,' the thing being passionately desired by the king, he fears the worst— as indeed he had reason, for the prophet's speech was ironical—and therefore cannot rest till he know more of this matter. 'And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord?' I Kings 22:16.
Maybe thou hast some loose wavering hopes of heaven floating in thy soul. If now, thou didst think thy eternal woe lay in the truth or falsehood of that hope, certainly thou wouldst search thy heart by the word, and adjure thy conscience after an impartial review to tell thee the naked truth, what thy state is, and whether thou mayest in God's name, and with the leave of his word, hope it shall be thy portion or not; and this thou wouldst do, not hypocritically, as that
wretched king did—who adjured Micaiah to tell him the truth, and then would not believe him though he did it faithfully—but with great plainness of heart; it being about a business of no less importance than what shall become of thee to eternity. Peter, when surprised with the tidings of Christ's resurrection, though the report did not find such credit with him as it might, yet, by his speedy running to, and looking into, the sepulchre, he showed both how dearly he loved his Lord, as also how joyful a man he should be, if the news held true that he was alive. Thus, Christian, though the promise of eternal life hath not hitherto produced such an assurance of hope that thou art the person that shalt undoubtedly enjoy it, yet show what appreciating thoughts thou hast of that blissful state, by endeavouring to strengthen thy hope and put thee out of doubt thereof.
THIRD ARGUMENT. Consider this also in the last place, that thou knowest not what stress thy hope may be put to before thou diest. The wise mariner doth victual his ship for the longest day. He reckons on foul weather and cross winds which may retard his voyage, and make it more troublesome, though some find it a shorter cut and fairer passage, and therefore he stores himself accordingly, knowing well it is easier carrying provision to sea than getting it there. Non facilè inveniuntur in adversitate præsidia, quænon fuerint in pace quæsita—protection is not readily found in adversity, which has not been sought out in time of peace—a good speech of Austin. God himself tells us we have 'need of patience;' he means great store of patience, 'that after we have done the will of God, we may receive the promise,' Heb. 10:36. And if of patience, then of hope; because patience bears all on hope's back. Now, because we know not the certain degree of hope that will serve our turn—God having purposely concealed the weight of affliction and temptation he intends to lay on us—therefore we should never cease our
endeavour to strengthen it. There are hard duties to be performed, and strong trials to be endured, and these require a hope proportionable. We are to 'hold fast...the rejoicing of the hope firm unto the end,' Heb. 3:6. Now, will the Christian of weak hope do this? He, alas! is like a leaky ship with a rich lading; the fear of sinking before she gets the port takes away the owner's joy of the treasure she carries. Bid such a one rejoice in his inheritance that is laid up in heaven for him, and he will tell you he questions whether ever he shall come there. Patient waiting for mercy prorogued and deferred is another hard duty, 'It is good that a man should both hope and quietly wait for the salvation of the Lord,' Lam. 3:26. Now weak hope is short-breathed, and cannot stay long with any quietness. Omne invalidum est querulum—weak persons are commonly hardest to please; soon peevish and froward if they have not what they would, and that when they desire it also.
When David's faith and hope were under a distemper, then he falls out with all. The prophet himself that brought him the news of a kingdom cannot escape his censure, and all because the promise stayed longer before it was delivered than he expected —'I said in my haste, All men are liars,' Ps. 116:11 —whereas the promise went not a day beyond its due time, but he missed of its true reckoning through his inordinate desire. But take David in his healthful temper—when his faith and hope are strong—and he is not so hasty then to call for a mercy out of God's hands; but thinks his estate in God's hands as safe as if it were paid into his own. 'Praise waiteth for thee, O God,' or, 'praise is silent for thee,' so the Hebrew, %-%( %*/$ (dumiyah thehillah), will bear it, Ps. 65:1. As if the holy man had said, 'Lord, I do quietly wait for a time to praise thee. My soul is not in an uproar because thou stayest. I am not murmuring, but rather stringing my harp, and tuning my instrument with much patience and confidence, that I may be ready to strike up when the joyful news of my
deliverance first comes.' You have much ado to make the child quiet till dinner, though he sees preparations for a great feast; but one that is grown up will be soon pacified when he is kept a little longer than ordinary for his meal upon such an occasion. O Christian, it is our childishness and weakness of grace—especially of our hope—that makes us so soon out of patience to wait God's leisure. Strengthen hope, and patience will grow with it.
In a word, Christian, thou hast great trials and strong temptations to conquer before you enter heaven gates and be clothed with your garments of salvation there. Now defend thy hope, and that will defend thee in these; strengthen that, and that will carry thee through them. The head, every member is officious to preserve it. The hands are lift up to keep off the blow, the feet run to carry the head from danger, the mouth will receive any unsavoury pill to draw fumes and humours from the head. Salvation is to the soul what the head is to the body—the principal thing it should labour to secure; and hope is to our salvation what the helmet is to the head. Now if he be unwise that ventures his head under a weak helmet in the midst of bullets at the time of battle, then much more unwise he that hazards his salvation with a weak hope. Know, O Christian, the issue of the battle with thy enemy depends on thy hope; if that fail all is lost. Thy hope is in conflicts with temptations and sufferings, as a prince is amidst his army, who puts life into them all while he looks on and encourageth them to the battle, but if a report of the king's being slain comes to their ears, their courage fails and hearts faint. Therefore Ahab would be held up in his chariot to conceal his danger from the people, the knowledge of which would have cast a damp on their courage.
Thy hope is the mark Satan's arrows are leveled at. If possible keep that from wounding. Or if at any time his dart reacheth it, and
thy spirit begins to bleed of the wound which he hath given thee by questioning 'Whether such great sins can be pardoned as thou hast committed? such old festered sores as thy lusts have been can be ever cured? or afflictions that are so heavy and have continued so long can possibly be either endured or removed?' Now labour, as for thy life, to hold up thy hope though wounded in the chariot of the promise, and bow not by despairing to let the devil trample on thy soul. So soon as thy hope gives up the ghost will this cursed fiend stamp thee under his foul feet, and take his full revenge of thee, and that without any power of thy soul to strike a stroke for thy defence. This will so dispirit thee that thou wilt be ready to throw up all endeavour and attendance on the means of salvation; yea, desperately say, 'To what purpose is it to think of praying, hearing, and meditating, when there is no hope?' What! should we send for the physician when our friend is dead? What good will the chafing and rubbing the body do when the head is severed from it? The army broke up, and every one was sent to his city, as soon as it was known that Ahab was dead. And so wilt thou cast off all thought of making any head against sin and Satan when thy hope is gone, but fall either into Judas' horror of conscience, or with Cain, turn atheist, and bury the thoughts of thy desperate condition in a heap of worldly projects.
I come now to give a few words of counsel, how a Christian may best strengthen his hope. Take them in these six particulars following. 1. If thou meanest thy hope of salvation should rise to any strength and solidness, study the word of God diligently. 2. Keep thy conscience pure. 3. Resort to God daily, and beg a stronger hope of him. 4. Labour to increase your love. 5. Be much in the exercise of your hope. 6. File up thy experiences of past mercies, and thy hope will grow stronger for the future.
[SIX DIRECTIONS how we may strengthen our hope.]
First Direction. If thou meanest thy hope of salvation should rise to any strength and solidness, study the word of God diligently. The Christian is bred by the word, and he must be fed by it also, or else his grace will die. That is the growing child that lies libbing oftenest at the breast. Now as God hath provided food in his word to nourish every grace, so in the composition of the Scriptures he had a particular respect to the welfare and growth of the saint's hope, as one principal end of their writing. 'That we through patience and comfort of the scriptures might have hope,' Rom. 15:4. The devil knows this so well, that his great labour is spent to deprive the Christian of the help which the word is stored with; and indeed therein he is not mistaken, for so long as this river is unblocked up which makes glad the City of God, with the succours which are brought in to them on the stream of its precious promises, he can never besiege them round or put them to any great straits. Some, therefore, he deprives of their relief by mere sloth and laziness. They make a few fruitless complaints of their doubts and fears, like sluggards crying out of their wants and poverty as they lie in bed, but are loath to rise and take any pains to be resolved of them by searching of the word for their satisfaction; and these sell their comfort of all others the cheapest. Who will pity him, though he should starve to death, that hath bread before him, but loath to put his hand out of his bosom to carry it to his mouth! Others he abuseth by false applications of the word to their souls, partly through their weak understandings, and troubled spirits also, which discolour the truths of God and misrepresent them to their judgments, whereby they come to be beaten with their own staff — even those promises which a skilful hand would knock down Satan's temptations withal. The devil is a great student in divinity, and makes no other use of his Scripture-knowledge than may serve his turn by sophistry to do the Christian a mischief, either by drawing him to sin, or into despair for sinning; like some wrangling barrister,
who gets what skill he can in the law merely to make him the more able to put honest men to trouble by his vexatious suit. Well, if Satan be so conversant in the word to weaken thy hope, and deprive thee of thy inheritance, what reason hast thou then to furnish thyself with a holy skill to maintain thy right and defend thy hope? Now, in thy study of the word, propound these two ends, and closely pursue them till thou hast obtained them.
1. End. Labour to clear up thy understanding from the word, what are the conditions required by God of every soul that hath his grant and warrant to hope assuredly for life and salvation in the other world. Some conditions there are required to be found in all such is without all doubt, or else it were free for all, be they what they will, and live how they list, actually to lay claim to a right in heaven and salvation. If God had set no bounds at Sinai, and said nothing who should come up the mount, and who not, it had been no more presumption in any of the company to have gone up than in Moses; and if God requires no conditions in the person that is to hope, then heaven is a common for one as well as other to crowd into; then the beastly sinner may touch God's holy mount as well as the saint, and fear no stoning for his bold adventure. But this sure is too fulsome doctrine for any judicious conscience to digest. Well, having satisfied thyself that if ever thou hast true hope thou must also have the conditions, inquire what they are. Now the word holds forth two sorts of conditions according to the two different covenants.
(1.) There is a covenant of nature, or law-covenant, which God made with innocent Adam; and the condition of this was perfect obedience of the person that claimed happiness by it. This is not the condition now required; and he that stands groping in at this door in hope to enter into life by it, shall not only find it nailed up and no entrance that way to be had, but he also deprives himself of any
benefit of the true door which stands open, and by which all pass that get thither. 'Whosoever of you are justified by the law; ye are fallen from grace,' Gal. 5:4. You must therefore inquire what the other covenant is; and that is,
(2.) A covenant of grace, as that other was of nature; of reconciliation to make God and man friends, as that was a covenant to preserve those friends who had never fallen out.
Now the condition of this covenant is, repentance and faith. See for this Luke 24:47; John 3:36; Acts 2:38; 5:31; 20:21; Gal. 5:5. Labour therefore to give a firm assent to the truth of these promises, and hold it as an indisputable and inviolable principle, that 'whoever sincerely repents of his sins, and with a 'faith unfeigned' receiveth Christ to be his Lord and Saviour, this is the person that hath the word and oath of a God that cannot possibly lie, for the pardon of his sins and the salvation of his soul.' What service a strong assent to this will do thee towards exerting thy hope thou wilt by and by see. It is the very basis thereof. The weight of the Christian's whole building bears so much on it that the Spirit of God, when he speaks in Scripture of evangelical truths and promises, on which poor sinners must build their hopes for salvation, doth it with the greatest averment of any other truths, and usually adds some circumstance or other that may put us out of all doubt concerning the certainty and unalterableness of them. 'Surely he hath borne our griefs,' Isa. 53:4. There is no question to be made of it; but it was our potion he drank, our debt he paid. What end could he have besides this in so great sufferings? Was it to give us a pattern of patience how we should suffer? This is true, but not all; for some of our fellow-saints have been admirable instances of this. 'He carried our sorrows,' and 'was wounded for our transgressions.' This, this was the great business worthy of the Son of God's undertaking, which none of our fellow-
saints could do for us. So, 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,' I Tim. 1:15. As if he had said, 'Fear no cheat or imposture here; it is as true as truth itself; for such is he that said it.' If you believe not this you are worse than a devil. He cannot shut this truth out of his conscience, though the unwelcomest that ever came to his knowledge. 'If we confess our sins, he is faithful and just to forgive us our sins,' I John 1:9. What can the poor penitent fear when that attribute is become his friend that first made God angry with him. Yea, so fast a friend as to stand bound for the performance of the promise, which even now was so deeply engaged to execute the threatening on him? 'Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath,' Heb. 6:17. What security could we have asked more of a deceitful man, than the faithful God of his own accord gives? The Romans did not give their magistrates oaths—supposing the dignity and honour of their persons and place were bond strong enough to make them true and righteous. Surely then God's word would have deserved credit, though it had not an oath to be its surety, yet God condescends to this, that he may sink the truth of what he saith deeper into our minds, and leave the print fairer and fuller in our assents to the same when set on with the weight of asseverations and oaths.
2. End. Having found what is the condition of the covenant, rest not satisfied till thou findest this condition to be wrought in thy own soul, and art able to say thou art this repenting and believing sinner. A strong hope results from the clear evidence it hath for both these. We read in Scripture of a threefold assurance. (1.) An assurance of understanding, Col. 2:2. (2.) An assurance of faith, Heb. 10:22. (3.) An assurance of hope, Heb. 6:11. And it is a good note which an acute doctor of our own hath upon them, 'That these
three make up one practical syllogism; wherein knowledge forms the proposition, faith makes the assumption, and hope draws the conclusion' (D. A. Tac. Sa. p. 126). 'I do,' saith the Christian, 'assuredly know from the word, that the repenting believing sinner shall be saved; my conscience also tells me that I do unfeignedly repent and believe; therefore I do hope firmly that I shall, however unworthy otherwise, be saved.' Now we know there can be no more in the conclusion than is in the premises; so that, as the force is, which the Christian puts forth in his assent to the truth of the promise, and the evidence which he hath, that the condition of the promise—viz. faith and repentance—is wrought in his soul, so will his hope be, weak or strong. Indeed it can be no otherwise. If his assent to the truth of the promise be weak, or his evidence for the truth of his faith and repentance be dark and uncertain, his hope that is born —as I may so say—of these, must needs partake of its parent's infirmities, and be itself weak and wavering, as they are from that which it results.
Second Direction. Wouldst thou have thy hope strong? then, keep thy conscience pure. Thou canst not defile this, but thou wilt weaken that, 'Living godly in this present world,' and 'looking for that blessed hope' laid up for us in the other, are both conjoined, Titus 2:12, 13. A soul wholly void of godliness needs be as destitute of all true hope, and the godly person that is loose and careless in his holy walking, will soon find his hope languishing. All sin is aguish meat; it disposeth the soul that tampers with it to trembling fears and shakings of heart. But such sins as are deliberately committed and plotted, they are to the Christian's hope as poison to the spirits of his body, which presently drinks them up. They, in a manner, exanimate the Christian. They make the thoughts of God terrible to the soul; which, when he is in a holy frame, are his greatest joy and solace. 'I remembered God, and was troubled,' Ps. 77:3. They make him afraid
to look on God in a duty, much more to look for God in the day of judgment. Can the servant be willing his master should come home when he is in his riot and excess? Mr. Calvin, when some wished him to forbear some of his labours, especially his night studies, asked those his friends, 'whether they would have his Lord find him idle when He came?' O, God forbid! Christian, that death should find thee wanton and negligent in thy walking; that he should surprise thee lying in the puddle of some sin unrepented of! This would be a sad meeting! O how loath wouldst thou then be to die, and go to the great audit where thou must give up thy accounts for eternity! Will thy hope then be in case to carry thee up with joy to that solemn work? Can a bird fly when one of her wings is broke? Faith and a good conscience are hope's two wings. If, therefore, thou hast wounded thy conscience by any sin, renew thy repentance, that so thou mayest act faith for the pardon of it, and, acting faith, mayest redeem thy hope, when the mortgage that is now upon it shall be taken off. If a Jew had pawned his bed-clothes, God provided mercifully, it should be restored before night: 'For,' saith he, 'that is his covering, wherein shall he sleep?' Ex. 22:27. Truly, hope is the saint's covering, wherein he wraps himself when he lays his body down to sleep in the grave. 'My flesh,' saith David, 'shall rest in hope,' Ps. 16:9. O Christian! bestir thyself to redeem thy hope before this sun of thy temporal life go down upon thee, or else thou art sure to lie down in sorrow. A sad going to the bed of the grave he hath, that hath no hope of a resurrection to life.
Third Direction. Resort to God daily, and beg a stronger hope of him. That is the way the apostle took to help the saints at Rome to more of this precious grace. 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost,' Rom. 15:13. God, you see, is the God of hope; and not only of the first seed and habit, but of the whole
increment and abounding of it in us also. He doth not give a saint the first grace of conversion, and then leave the improvement of it wholly to his skill and care; as sometimes a child hath a stock at first to set up, and never hath more help from his father, but, by his own good husbandry, advanceth his little beginnings into a great estate at last; but rather as the corn in the field, that needs the influences of heaven to flower and ripen for harvest, as much as to quicken in the clods when first thrown in. And therefore, be sure thou humbly acknowledgest God by a constant waiting on him for growth. 'The young lions,' are said to, 'seek their meat from God,' Ps. 104:21. That is, God hath taught them, when hungry, to express their wants by crying and lifting up their voice, which, did they know God to be their Maker, they would direct to him for supply; as we see the little babe that at first only expresseth its wants by crying, doth, so soon as it knows the mother, directs his moan to her. Thou knowest, Christian, that thou art at thy heavenly Father's finding. He knows indeed what thou wantest, but he stays his supplies till thou criest, and this will make him draw forth his breast presently. Doth God take care for the beasts in the field? Surely then much more will he for thee his child in his house, and for thy soul above all. Thou mayest possibly pray for more riches, and be denied; but a prayer for more grace is sure to speed.
Fourth Direction. If you would strengthen your hope, labour to increase your love. There is a secret, yet powerful, influence that love hath on hope. Moses, we will easily grant, greatly befriended the Israelite, when he slew the Egyptian that fought with him. Love kills slavish fear—one of the worst enemies hope hath in the Christian's heart—and thereby strengthens hope's hand. He that plucks up the weeds helps the corn to grow, and he that purges out the disease makes way for nature's strengthening. It is slavish fear oppresseth the Christian's spirit that he cannot act hope strongly. Now, 'love
casteth out fear,' I John 4:18. The free-woman will cast out the bond-woman. Slavish fear is one of Hagar's breed —an affection that keeps all in bondage that hath it. This love cannot brook. 'Shall I,' saith the loving soul, 'fear he will hurt me, or be hard to me, that loves me, and I him so dearly? Away, unworthy thoughts, here is no room for such company as you are in my bosom.' 'Love thinketh no evil,' I Cor. 13:5. That is, it neither wisheth evil to, nor suspects evil of, another. The more thou lovest Christ, the less thou wilt be jealous of him; and the less jealous thou art of him, the more strongly thou wilt hope in him, and comfortably wait for him. Hence, these two graces are so often mated in Scripture. 'The Lord direct your hearts into the love of God, and into the patient waiting for Christ,' II Thes. 3:5. Love him, and you will wait for him. So, 'keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life,' Jude 21.
Fifth Direction. Be much in the exercise of your hope. Repeated acts strengthen habits. Thus the little waddling child comes to go strongly by going often. You have no more money in your chest at the year's end than when you laid it there; nay, it is well if rust or thieves have not made it less. But you have more by trading with it than your first stock amounted unto. 'Thou oughtest to have put my money to the exchangers, and then at my coming I should have received mine own with usury,' said Christ to the 'slothful servant,' Matt. 25:27. Now the promises are hope's object to act upon. A man can as well live without air, as faith and hope without a promise; yea, without frequent sucking in the refreshment of the promises. And, therefore, be much in meditation of them; set some time apart for the purpose. You that love your healths, do not content yourselves with the air that comes to you as you sit at work in your house or shop, but you will walk out into the fields sometimes, to take the air more fresh and full. And if thou beest a wise Christian, thou wilt not
satisfy thyself with the short converse thou hast by the by with the promises, as now and then they come into thy mind in thy calling, and when thou art about other employments, but wilt walk aside on purpose to enjoy a more fixed and solitary meditation of them. This were of admirable use; especially if the Christian hath skill to sort the promises, and lay aside the provision made in them suitable to his case in particular.
Sometimes the Christian is at a stand when he remembers his past sins, and his hope is quite dashed out of countenance while they stare on his conscience with their grim looks. Now it were excellent for the Christian to pick out a promise where he may see this objection answered and hope triumphing over it. This was David's very case, Ps. 130. He grants himself to be in a most deplored condition, if God should reckon with him strictly, and give him quid pro quo—wages suitable to his work. 'If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?' ver. 3. But then, he puts his soul out of all fear of God's taking this course with poor penitent souls, by laying down this comfortable conclusion as an indubitable truth. 'But there is forgiveness with thee, that thou mayest be feared;' ver. 4, that is, 'there is forgiveness in thy nature; thou carriest a pardoning heart in thy bosom; yea, there is forgiveness in thy promise, thy merciful heart doth not only incline thee to thoughts of forgiving, but thy faithful promise binds thee to draw forth the same unto all that humbly and seasonably lay claim thereunto. Now, this foundation laid, see what superstructure this holy man raiseth, 'I wait for the Lord, my soul doth wait, and in his word do I hope,' ver. 5. As if he had said, 'Lord, I take thee at thy word, and am resolved by thy grace to wait at this door of thy promise, never to stir thence till I have my promised dole—forgiveness of my sins—sent out unto me.' And this is so sweet a morsel, that he is loath to eat it alone, and therefore he sets down the dish, even to the lower end of the table,
that every godly person may taste with him of it—'Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities,' ver. 7, 8. As if he had said, 'That which is a ground of hope to me, notwithstanding the clamour of my sins, affords as solid and firm a bottom to any true Israelite or sincere soul in the world, did he but rightly understand himself, and the mind of God in his promise. Yea, I have as strong a faith for such as my own soul, and durst pawn the eternity of its happiness upon this principle—that God shall redeem every sincere Israelite from all his iniquities.' This, this is the way to knock down our sins indeed. And Satan, when he comes to reproach us with them, and, by their batteries, to dismount our hope, sometimes a qualm comes over the Christian's heart merely from the greatness of the things hoped for. 'What!' saith the poor soul, 'seems it a small thing for me to hope, that of an enemy I should become a son and heir to the great God! What! a rebel? and not only hope to be pardoned, but prove a favourite, yea such a one, as to have robes of glory making for me in heaven, where I shall stand among those that minister about the throne of God in his heavenly court, and that before I have done him any more service here on earth? O, it is too great good news to prove true.' Thus the poor soul stands amazed— as the disciples, when the first tidings of the Lord's resurrection surprised them—and is ready to think its hope but an idle tale with which Satan abuseth it, ut præsumendo speret et sperando pereat — that he may presume to hope, and perish with his presumption.
Now, Christian, that thou mayest be able to stride over this stumbling-block, be sure to observe those prints of God's greatness and infinitude that are stamped upon the promise. Sometimes you have them expressed, on purpose to free our thoughts, and ease our hearts of this scruple. When God promised what great things he would do for Abraham, to make them more credible, and easily
believed, he adds, 'I am the Almighty God,' Gen. 17:1; and so, Isa. 55:7, 'Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.' But how can this possibly be done, that in the turn of a hand, as it were, such a great favour can be obtained, which among men could hardly be done in a lifetime spent suing for it? O that is easily answered. He tells you he is not a sorry man, but a God, and hath a way by himself in pardoning wrongs, which none can follow him in; for it is as far above our ways as the heavens are above the earth. This, Christian, observe, and it will be a key to unlock all promises, and let you in unto the untold treasures that are in them; yea, [will] make the greatest promise in the Bible easy to be believed. Whenever you read any promise, remember whose bond it is—the word of no other than God. And when you think of God, be sure you do not narrow him up in the little compass of you finite apprehensions, but conceive of him always as an infinite being, whose center is everywhere, and circumference is nowhere. When you have raised your thoughts to the highest, then know you are as far yea infinitely farther, from reaching his glory and immensity, than a man is from touching the body of the sun with his hand when got upon a hill or mountain. This is to ascribe greatness to God,' as we are commanded, Deut. 32:3. And it will admirably facilitate the work of believing.
Suppose a poor cripple should be sent for by a prince to court, with a promise to adopt him for his son and make him heir to his crown, this might well seem incredible to the poor man, when he considers what a leap it is from his beggar's cottage to the state of a prince. No doubt if the promise had been to prefer him to a place in a hospital, or some ordinary pension for his maintenance, it would be more easily credited by him, as more proportional to his low condition; yet, the greatness of the prince, and the delight such take
to be like God himself, by showing a kind of creating power to raise some as it were from nothing unto the highest honours a subject is capable of—thereby to oblige them as their creatures to their service —this, I say, might help such a one think this strange accident not altogether impossible. Thus here. Should a poor soul spend all his thoughts on his own unmeetness and unworthiness to have heaven and eternal life conferred on him, it were not possible he should ever think so well of himself as that he should be one of those glorious creatures that were to enjoy it. But, when the greatness of God is believed, and the infinite pleasure he takes to demonstrate that greatness this way—by making miserable creatures happy, rather than by perpetuating their miseries in an eternal state of damnation —and what cost he hath been at to clear a way for his mercy to freely act in, and, in a word, what a glorious name this will gain him in the thoughts he thus exalts; these things —which are all to be found in the word of promise —well weighed, and acknowledged, cannot but open the heart, though shut with a thousand bolts, to entertain the promise and believe all is truth that God there saith, without any more questioning the same. A taste I have given in one or two particulars, you see, how the promises may be suited to answer the particular objections raised against our hope. It were easy here to multiply instances, and to pattern any other case with promises for the purpose; but this will most effectually be done by you who know your own scruples better than another can. And be such true friends to your own souls, as to take a little pains therein. The labour of gathering a few simples in the field, and making them up into a medicine by the direction of the physician, is very well paid for, if the poor man finds it doth him good and restores him to health.
Sixth Direction. File up thy experiences of past mercies, and thy hope will grow stronger for the future. Experience worketh hope, Rom. 5:4. He is the best Christian that keeps the history of God's
gracious dealings with him most carefully, so that he may read in it his past experiences, when at any time his thoughts trouble him and his spiritual rest is broken with distracting fears for the future. This is he that will pass the night of affliction and temptation with comfort and hope; while others that have taken no care to pen down —in their memories at least—the remarkable instances of God's love and favour to them in the course of their lives, will find the want of this sweet companion in their sorrowful hours, and be put to sad plunges; yea, well, if they be not driven to think their case desperate, and past all hope. Sometimes a little writing is found in a man's study that helps to save his estate; for want of which he had gone to prison and there ended his days. And some one experience remembered keeps the soul from despair —a prison which the devil longs to have the Christian in. 'This I recall to my mind, therefore have I hope,' Lam. 3:21. David was famous for his hope, and not less eminent for his care to observe preserve, the experiences he had of God's goodness. He was able to recount the dealings of God to him. They were so often the subject of his meditation and matter of his discourse, that he had made them familiar to him. When his hope is at a loss, he doth but rub his memory up a little and he recovers himself presently, and chides himself for his weakness. 'I said, This is my infirmity: but I will remember the years of the right hand of the most High,' Ps. 77:10. The hound, when he hath lost the scent, hunts backward and so recovers it, and pursues his game with louder cry than ever. Thus, Christian, when thy hope is at a loss for the life to come, and thou questionest thy salvation in another world, then look backward and see what God hath already done for thee in this world.
Some promises have their day of payment here, and others we must stay to receive in heaven. Now the payment which God makes of some promises here, is an earnest given to our faith, that the other also shall be faithfully discharged when their date expires; as every
judgment inflicted here on the wicked is sent as a penny in hand of that wrath the full sum whereof God will make up in hell. Go therefore, Christian, and look over thy receipts. God hath promised 'sin shall not have dominion over you;' no, not in this life, Rom. 6:14. It is the present state of a saint in this life that is intended there. Canst thou find this promise made good to thee? is the power of sin broken and the sceptre wrung out of this king's hand, whom once thou didst willingly obey as ever subject his prince? yea, canst thou find he hath but begun to fall by thy unthroning him in thy heart and affections? Dost thou now look on sin not as thou wert wont, for thy prince, but as a usurper, whose tyranny, by the grace of God, thou art resolved to shake off, both as intolerable to thee and dishonourable to God, whom thou now acknowledgest to be thy rightful Lord, and to whose holy laws thy heart most freely promiseth obedience? This, poor soul, may assure thee that thou shalt have a full dominion over sin in heaven ere long, which hath begun already to lose his power over thee on earth. It is observable how David rears up his hope to expect heaven's perfect state of holiness from his begun sanctification on earth. First, he declares his holy resolution for God, and then his high expectation from God. 'As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness,' Ps. 17:15. Hast thou found God's supporting hand in all thy temptations and troubles, whereby thou art kept from sinking under them? A David would feed his hope for eternal salvation with this, 'thou hast holden me by my right hand,' Ps. 73:23. Now observe hope's inference, 'Thou shalt guide me with thy counsel, and afterward receive me to glory,' ver. 24.
And as experiences carefully kept and wisely improved, would conduce much to strengthening the Christian's hope on its chief object—salvation; so also would they lift up its head above all those distracting fears which arise in the Christian's heart, and put him to
much trouble from those cross and afflicting providences that befall him in this life. Certainly David would have been more scared with the big looks and brag deportment of that proud Goliath, had not the remembrance of the bear and the lion which he slew brought relief to him and kept them down. But he had slain this uncircumcised Philistine in a figure when he tore in pieces those unclean beasts. And therefore when he marches to him, this is the shield which he lifts up to cover himself with, 'The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine,' I Sam. 17:37. If experiences were no ground for hope in future straits —temporary now I mean—then they would not have the force of an argument in prayer. But saints use their experiences to do them service in this case, and make account they urge God very close and home when they humbly tell him what he hath already done for them, and expect he should therefore go on in his fatherly care over them. 'Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns,' Ps. 22:21. And no doubt a gracious soul may pray in faith from his past experience, and expect a satisfactory answer to that prayer wherein former mercies are his plea for what he wants at present. God himself intends his people more comfort from every mercy he gives them, than the mercy itself singly and abstractly considered amounts to. Suppose, Christian, thou hast been sick, and God hath, at thy humble prayer, plucked thee out of the very jaws of death, when thou wert even going down his throat almost; the comfort of this particular mercy is the least God means thee therein; for he would have thee make it a help to thy faith, and a shore [support] to thy hope, when shaken by any future strait whatever. 'Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness,' Ps. 74:14. God in that mercy at the Red Sea, we see, is thinking what Israel should have to live on for forty years together, and looked that they should not only feast themselves
at present with the joy of this stupendous mercy; but powder it up in their memories, that their faith might not want a meal in that hungry wilderness all the while they were to be in it. Experiences are like a cold dish reserved at a feast. Sometimes the saint sits down with nothing else on his table but the promise and his experience; and he that cannot make a soul-refreshing meal with these two dishes deserves to fast. Be sure, Christian, thou observest this in every mercy—what is the matter of present thankfulness, and what is ground of future hope. Achor is called 'a door of hope,' Hosea 2:15. God, when he gives one mercy, opens a door for him to give, and us to expect more mercy through it. God compares his promise to 'the rain,' which maketh the earth 'bring forth and bud, that it may give seed to the sower and bread to the eater,' Isa. 55:10. Why shouldst thou, O Christian, content thyself with half the benefit of a mercy? When God performs his promise, and delivers thee out of this trouble and that strait, thou art exceedingly comforted, may be, with the mercy, and thy heart possibly enlarged at present into thankfulness for the same. It is well. Here is 'bread for the eater'— something at present feasts thee. But where is the 'seed for the sower?' The husbandman doth not spend all his corn that he reaps, but saves some for seed, which may bring him another crop. So, Christian, thou shouldst feast thyself with the joy of thy mercy, but save the remembrance of it as hope-seed, to strengthen thee to wait on God for another mercy and further help in a needful time.
[AN OBJECTION ANSWERED,
with some practical reflections.]
But, you will possibly say, how can a saint's past experience be so helpful to his hope for the future, when God, we see, often crosseth the saint's experiences? He delivers them out of one
sickness, and takes them away, may be, with the next; he saves them in one battle without a scratch or hurt, and in another a while after they are killed or wounded; how then can a saint ground and bottom his hope from a past deliverance to expect deliverance in the like strait again?
Answer 1. There is the same power still in God that was then. What he did once for thee he can with as much ease do again; and this is one way thy experiences may help thee. Thou hast seen God make bare his arm, so that except thou thinkest that he since hath lost the strength or use of it, and is become at last a God with a lame hand, hope hath an object to act upon, and such one as will lift thy head above water. Indeed, the soul never drowns in despair till it hath lost its hold on the power of God. When it questions whether God will deliver, this is a sad leak, I confess, and will let in a thousand fears into thy soul; yet so long as the Christian can use this pump —I mean, act faith on the power of God, and believe that God can deliver when he pleases—thou gh it will not clear the ship of his soul of all its fears, yet it will keep it from quite sinking, because it will preserve him in a seeking posture. 'Lord, if thou wilt, thou canst make me clean,' Mark 1:40. And for thee to say God cannot deliver, who hast been an eyewitness to what he hath done, were not only to betray thy great unbelief, but to forfeit thy reason as a man also. But,
Answer 2. To give a more close answer to the question, the saint, from his former experiences, even of temporal salvations, may, yea ought, not only believe that God can, but also that he will, save him in all future straits and dangers of this nature; only, he cannot conclude that he will do it in the same way as in former deliverances. And none I hope will say, if he hath deliverance, that his experiences are crossed because God doth use another method in the conveyance of it to him. A debt may be fully satisfied, as with money, so with that
which is money worth, except the bond restrains the payment otherwise. Now there is no clause to be found in any promise for temporal mercies, that binds God to give them in specie or in kind. Spiritual mercies—such I mean as are saving and essential to the saint's happiness—these indeed are promised to be given in kind, because there is nothing equivalent that can be paid in lieu of them; but temporal mercies are of such an inferior nature, that a compensation and recompense may be easily given in their stead; yea, God never denies these to a saint, but for his gain and abundant advantage. Who will say the poor saint is a loser whose purse God denieth to fill with gold and silver, but filleth his heart with contentation? or the sick saint, when God saves him not by restoring to former health, but by translating to heaven? And so much may suffice for answer to the objection propounded. I shall wind up this head with two or three reflections to be used by the Christian for his better improving past experiences when he is at a plunge.
(1.) Reflection. Look back, Christian, to thy past experiences, and inquire whether thou canst not find that thy God hath done greater matters for thee than this which thou now hast so many disquieting fears and despairing thoughts about. I suppose thy present strait great; but wert thou never in a greater, and yet God did at last set thy feet in a large place? Thou art now in a sad and mournful posture; but hath not he brightened a darker cloud than this thou art now under, and let thee out of it into a state of light and joy? Surely thy staggering hope may prevent a fall by catching hold of this experience. Art thou not ashamed to give thyself for lost, and think of nothing but drowning, in a less storm than that out of which God hath formerly brought thee safe to land? See David relieving his hope by recognizing such an experiment as this, 'Thou hast delivered my soul from death: wilt not thou deliver my feet from falling,' Ps. 56:13. Hast thou given me the greater, and wilt thou stand with me
for the less? Haply thy present fear, Christian, is apostasy. Thou shalt one day fall by the hand of thy sins; this runs in thy thoughts, and thou canst not be persuaded otherwise. Now it is a fit time to recall the day of God's converting grace. Darest thou deny such a work to have passed upon thee? If not, why then shouldst thou despair of perseverance? That was day wherein he saved thy soul. 'This day,' saith Christ to Zacchaeus, 'is salvation come to this house,' Luke 19:9. And did God save thy soul by converting grace, and will he not keep thy feet from falling by his sustaining grace? Was it not both more mercy and power to take thee out of the power of sin and Satan, than it will cost him to preserve thee from falling into their hands again? Surely the Israelites would not so often have feared provision in the wilderness, had they remembered with what a high hand God did bring them out of Egypt. But, may be it is some outward affliction that distresseth thee. Is it greater than the church's was in cruel bondage and captivity? yet she had something to recall that put a new life into her hope. 'The Lord is my portion, saith my soul; therefore will I hope in him,' Lam. 3:24. See, she makes a spiritual mercy—because incomparably greater of the two—a ground of hope for temporal salvation, which is less. And hast not thou, Christian, chosen him for thy portion? Dost thou not look for a heaven to enjoy him in for ever? And can any dungeon of outward affliction be so dark that this hope will not enlighten? Recall thy experiences of his love to thy soul, and thou canst not be out of hope for thy body and outward condition. He that hath laid up a portion in heaven for thee, will lay out surely all the expenses thou needest in thy way thither.
(2.) Reflection. Remember how oft God hath confuted thy fears and proved thy unbelief a false prophet. Hath he not knocked at thy door with inward comfort and outward deliverances, when thou hadst put out the candle of hope, given over looking for him,
and been ready to lay thyself down on the bed of despair? Thus he came to Hezekiah, after he had peremptorily concluded his case desperate, Isa. 38:10, 11. Thus to the disciples in their unbelieving dumps, 'We trusted that it had been he which should have redeemed Israel,' Luke 24:21. They speak as if now they were in doubt whether they should own their former faith or no. Hath it not been formerly thus with thee? wert thou never at so sad a pass—the storm of thy fears so great—that the anchor of hope even came home, and left thee to feed with misgiving and despairing thoughts, as if now thy everlasting night were come, and no morning tale more expected by thee? yet even then thy God proved them all liars, by an unlooked for surprise of mercy with which he stole sweetly upon thee? If so, press and urge this experience home upon thyself, to encourage thy hope in all future temptations. What, O my soul! thou wouldst say, wilt thou again be seared with these false alarms?—again lend an ear to thy distrustful desponding thoughts, which so oft thou hast found liars, rather than believe the report of the promise, which never put thy hope to shame as these have done? The saints are oft feeding their hopes on the carcass of their slain fears. The time which God chose, and the instrument he used, to give the captive Jews their jaildelivery and liberty to return home, were so incredible to them—who now looked rather to be ground in pieces by those two millstones, the Babylonians within, and the Persians without the city—that when it came to pass, like Peter whom the angel had carried out of prison, Acts 12:1-17, it was some time before they could come to themselves, and resolve whether it was a real truth or but a pleasing dream, Ps. 126:1.
Now, see what effect this strange disappointment of their fears had upon their hope for afterward. It sends them to the throne of grace for the accomplishment of what of what was so marvellously begun. 'The Lord hath done great things for us; whereof we are glad.
Turn again our captivity, O Lord,' ver. 3, 4. They have got a handhold by this experiment of his power and mercy; and they will not now let him go till they have more. Yea, their hope is raised to such a pitch of confidence, that they draw a general conclusion from this particular experience for the comfort of themselves or others in any future distress. 'They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him,' ver. 5, 6.
(3.) Reflection. Remember what sinful distempers have broke out in thy afflictions and temptations, and how God hath, notwithstanding these, carried on a work of deliverance for thee. So that thou mayest say, in respect of these enemies in thy bosom, what David spake triumphantly in regard of his enemies without, that 'God hath prepared a table before me in the presence of thy enemies,' yea, of his enemies. While thy corruptions have been stirring and acting against him, his mercy hath been active for thy deliverance. O what a cordial-draught this would be to thy fainting hope! That which often sinks the Christian's heart in any distress, inward or outward, and even weighs down his head of hope that it cannot look up to God for help and succour at such a time, is the sense of those sinful infirmities which then discover themselves in him. 'How,' saith the poor soul, 'can I look that God should raise me out of this sickness, wherein I have bewrayed so much impatience and frowardness? Or out of that temptation in which I have so little exercised faith, and discovered so much unbelief? Surely I must behave myself better before any good news be sent from heaven to me.' It is well, poor Christian, thou art sensible of thy sins as to be thy own accuser, and prevent Satan's doing it for thee; yet be not oppressed into discouragement by them. Remember how God hath answered the like objections formerly, and saved thee with a 'notwithstanding.' If these could have hardened his bowels against
thee, hadst thou been alive, yea, out of hell this day? Didst thou ever receive a mercy of which God might not have made stoppage upon this very account that makes thee now fear he will not help thee? Or, if thou hast not an experience of thy own at hand—which were strange—then borrow one of other saints. David is an instance beyond exception. This very circumstance with which his deliverance was, as I may say, enamelled, did above all affect his heart: 'I said in my haste, All men are liars. What shall I render unto the Lord for all his benefits toward me?' Ps. 116:11, 12. He remembered his sinful and distempered carriage; and this he mentions, as to take shame for the shame, so to wind up his heart to the highest peg of thankfulness. He knows not how to praise God enough for that mercy which found him giving the lie to God's messenger—even Samuel himself—that was sent to tell him it was a coming. And he doth not only make this circumstance an incentive to praise for what is past, but lays it down for a ground of hope for the future. 'I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee,' Ps. 31:22. As if he had said, 'When I prayed with so little faith, that I as it were unprayed my own prayer, by concluding my case in a manner desperate; yet God pardoned my hasty spirit, and gave me that mercy which I had hardly any faith to expect.' And what use doth he make of this experience, but to raise every saint's hope in a time of need? 'Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord,' ver. 24.
FOURTH POINT OF IMPROVEMENT.
[EXHORTATION to them that want
this helmet of hope.]
Be you exhorted that are yet without this helmet, to provide yourselves with it. Certainly if you be but in your right wits, it is the first thing you will go about, and that with sober sadness—especially may but three considerations take place in your thoughts. FIRST. How deplored a thing it is to be in a hopeless state. SECOND. It is possible that thou who art now without hope, mayest by a timely and vigorous use of the means obtain a hope of salvation. THIRD. Consider the horrid cruelty of this act—to pull down eternal destruction on thy own head.
[THREE CONSIDERATIONS to make all
provide themselves with this helmet.]
FIRST CONSIDERATION. How deplored a thing it is to be in a hopeless state. The apostle makes him to be 'without God' that is 'without hope'—'having no hope, and being without God in the world,' Eph. 2:12. God, to the soul, is what the soul is to the body. If that be so vile and noisome a thing, when it hath lost the soul that keeps it sweet; what is thy soul when nothing of God is in it? 'The heart of the wicked is little worth,' saith Solomon. And why? but because it hath not God to put a value on it. If God, who is light, be not in thy understanding, thou art blind; and what is an eye whose sight is out fit for but to help thee break thy neck? If God be not in thy conscience to pacify and comfort it, thou must needs be full of horror or void of sense; a raging devil or a stupid atheist. If God be not in thy heart and affections to purify them, thou art but a shoal of fish, a sink of sin. If God be not in thee, the devil is in thee; for man's heart is a house that cannot stand empty. In a word, thou canst not well be without this hope neither in life nor death. Not in life—what comfort canst thou take in all the enjoyments thou hast in this life without the hope of a better? A sad legacy it is which shuts the
rebellious child from all claim to the inheritance. Thou hast an estate, it may be, but it is all you must look for. And is it not a dagger at the heart of thy joy to think thy portion is paid thee here, which will be spent by that time the saint comes to receive his? Much less tolerable is it to be without this hope in a dying hour. Who can without horror think of leaving this world, though full of sorrows, that hopes for no ease in the other? The condemned malefactor, as ill as he likes his smokey hole in the prison, had rather be there, than accept of deliverance at the hangman's hand; he had rather live still in his stinking dungeon than exchange it for a gibbet. And greater reason hath the hopeless soul—if he understands himself—to wish he may spend his eternity on earth, though in the poorest hole or cave in it—and that under the most exquisite torment of stone or gout — than to be eased of that pain with hell's torment. Hence is the sad confusion in the thoughts of guilty wretches when their souls are summoned out of their bodies. This makes the very pangs of death stronger than they would be, if these dear friends had but a hopeful parting. If the shriek and mournful outcry of some friends in the room of a dying man may so disturb him as to make his passage more terrible, how much more then must the horror of the sinner's own conscience under the apprehensions of that hell whither it is going, amaze and affright him? There is a great difference between a wife's parting with her husband, when called from her to live at court under the shine of his prince's favour, whose return after a while she expects with an accumulation of wealth and honour; and another whose husband is taken out of her arms to be dragged to prison and torment.
Is this thy case, miserable man, and art thou cutting thy short life out into chips, and spending thy little time upon trifles, when the salvation of thy soul is yet to be wrought out? Art thou tricking and trimming thy slimy carcass, while thy soul is dropping into hell?
What is this but to be painting the when the house is on fire? For a man to be curious about trimming his face, when he is not sure his head shall stand a day on his shoulders! It was an unseasonable time for Belshazzar to be feasting and quaffing when his kingdom lay at stake and an enemy at the gates. It would have become a wise prince to have been fighting on the wall than feasting in his palace, and fatting himself for his own slaughter, which soon befell him, Dan. 5:30. And it would become thee better to call upon thy God, poor sinner, and lie in tears for thy sins at his foot, if yet haply thy pardon may be obtained, than by wallowing in thy sensual pleasures, to stupify thy conscience, and lay it asleep, by which thou canst only gain a little ease from the troublesome thoughts of thy approaching misery.
SECOND CONSIDERATION. Consider it is possible—I do not mean in the way thou art in, for so it is as impossible that thou shouldst get to heaven, as it is that God should be found a liar—but it is possible that thou who art now without hope, mayest by a timely and vigorous use of the means obtain a hope of salvation; and certainly a possible hope carries in it a force of strong argument to endeavour for an actual hope. There is never a devil in hell so bad but if he had a thousand worlds at his dispose—and every one better than this we dote on—would exchange them all for such a may be, yea count it a cheap pennyworth too. It was but a possibility that brought that heathen king of Nineveh from his throne to lie grovelling at God's foot in sackcloth and ashes, and that king will rise up in judgment against thee if thou dost not more. For that was a possibility more remote than thine is. It was spelled out, not from any express promise that dropped from the preacher to encourage them to humble themselves and turn to the Lord —for we read of nothing but desolation denounced —but from that natural theology which was imprinted on their minds. This taught them to hope that he who is
the chief good would not be implacable. But you have many express promises from God's faithful lip, that if you in his tie and way seek unto him, as sure as God is now in heaven, you shall live there with him in glory. 'Your heart shall live that seek God,' Ps. 69:32. Yea there are millions of blessed ones now in heaven experimenting the truth of this word, who once had no more right to heaven than yourselves now have; and that blissful place is not yet crowded so full but he can and will make room for you if indeed you have a mind to go thither. There is one prayer which Christ made on earth that will keep heaven-gate open for all that believe on him unto the end of the world. 'Neither pray I for these alone, but for them also which shall believe on me through their word,' John 17:20. This is good news indeed. Methinks it would make your souls leap within your breasts, while you sit under the invitations of the gospel, as the babe once did in Elizabeth's womb, upon the virgin Mary's salutation. Say not then, sinners, that ministers put you upon impossibilities, and bid you climb a hill inaccessible, or assault a city that is unconquerable. No; it is the devil, and thy own unbelieving heart—who together conspire thy ruin—that tell thee so. And as long as you listen to these counsellors you are like to do well, are you not? Well, whatever they say, know, sinner, that if at last thou missest heaven—which God forbid—the Lord can wash his hands over your head and clear himself of your blood; thy damnation will be laid at thine own door. It will then appear there was no cheat in the promise, no sophistry in the offer of the gospel. What God did tender he was willing to give, but thou didst voluntarily put eternal life from thee, and thy heart, whatever thy lying lips uttered to the contrary, did not like the terms. 'But my people would not hearken to my voice; and Israel would none of me,' Ps. 81:11. So that when the jury shall go on thy murdered soul, to inquire how thou camest to thy miserable end, thou wilt be found guilty of thine own damnation: nemo amittit