The Best of Saints Subject to Decline in Their Graces, and Why We Are to Seek a Recovery of Them

The Best of Saints Subject to Decline in Their Graces, and Why We Are to Seek a Recovery of Them

The second observable in the exhortation is taken from the verb which the apostle useth, which signifies not only to take, but to take again, or recover a thing which we have lost, or reassume a thing which for the present we have left.  Now the apostle—writ­ing to the saints at Ephesus, who, at least many of them, were not now to put on this armour by a conversion—or the first work of faith, which no doubt had already passed upon many among them —he, in regard of them and believers to the end of the world, hath a further meaning; that is, that they would put on more close where this armour hangs loose, and [that] they would recover, where they had let fall any duty, or decayed in any grace.  So that the note is,

Third. The Christian wrongs himself in not en­deavouring to repair his broken armour, and [to] re­cover his declining grace.  By this he loses the evi­dence of his inheritance, at least so blots it that it cannot be so clearly perceived by him.  A declining Christian must needs be a doubting Christian, be­cause the common symptom of a hypocrite is to wear and waste, like a stake set in the ground, which rots, while true grace like the tree grows.  Is not this the knot which the devil poseth many poor souls withal, and finds them work for many years to untie?  If thou wert a Christian thou wouldst grow.  Right saints go from strength to strength, and thou goest from strength to weakness.  They go up the hill to Zion —every ordinance and providence is a step that bears him nearer heaven—but thou goest down the hill, and art farther from thy salvation than when thou didst first believe, as thou thoughtest.  And doth it stand with thy wisdom, Christian, to put a staff into the devil’s hand, an argument into his mouth, to dis­pute against thy salvation with?  If you held an estate by the life of a child, which upon the death of it should all go away from you, that child, I warrant you, should be well looked unto; his head should not ache, but you would post to the physician for counsel.  I pray what is your evidence for that glorious estate you hope for?  Is it not Christ within you?  Is not this new creature—which may well be called Christ for its likeness to him—the young heir of heaven’s glory? and when that is sick or weak, is it not time to use all means for its recovery?  Whilst thus, thou canst neither live nor die comfortably. Not live! a man in a consumption has little joy of his life; he neither finds sweetness in his meat, nor delight in his work, as a healthful man doth.  O how sweet is the promise to faith, when active and vigorous! how easy the yoke of the command to the Christian, when his conscience is not galled with guilt, nor his strength enfeebled by temptation!  But the Christian in a declining condition, he tastes not the promise, every command is grievous, and every duty burden­some to him; he goes in pain like one whose foot is out of joint, though the way be never so pleasant. And he is as unfit to die as he is to live.  Such a one can like no more to hear the news of death, than a tenant that wants his rent doth to hear the quarter day.  This made David beg time of God.  ‘O spare me a little, that I may recover strength.’

Having shown you why the Christian should en­deavour to recover his declining graces, it will be very requisite to give a word of counsel to the Christian.

First. A word of counsel to direct him how to judge of the declining state of grace, that he may not pass a false judgment upon himself therein.

Second. A word of counsel to direct him, when he finds grace to be in a declination, how he may recover it.

Doctrine. That the Christian should have an especial care to repair his broken armour—to recover his decaying graces.  This armour may be battered—I might show sad examples in the several pieces.  Was not Jacob's girdle of truth and sincerity unbuckled, when he used that sinful policy to get the blessing? He was not the plain man then, but the supplanter, but he had as good have stayed God’s time—he was paid home in his own kind.  He puts a cheat on his father; and did not Laban put a cheat on him, giving Leah for Rachel?  What say you to David’s breast-plate of righteousness in the matter of Uriah? was it not shot through, and that holy man fearfully wounded—who lays almost a year, for aught we read of him, before he came to himself, so far as to be thoroughly sensible of his sin, till Nathan, a faithful chirurgeon, was sent to search the wound, and clear it of the dead flesh which had grown over it?  And Jonah, otherwise a holy prophet, when God would send him on an errand to Nineveh, he hath his shoes to seek, I mean that preparation and readiness with which his mind should have been shod, to have gone at the first call.  Good Hezekiah, we find how near his helmet of hope was of being beaten off his head, who tells us himself what his thoughts were in the day of his distress, that he should ‘not see the Lord in the land of the living,’ expecting that God would never let go his hold, till like a lion he had broke his bones, and at last made an end of him.  Even Abraham him­self, famous for faith, had yet his fits of unbelief and distrustful qualms coming over his valiant heart. Now in this case the Christian's care should be to get his armour speedily repaired.  A battered helmet is next to no helmet in point of present use.  Grace in a decay is like a man pulled off his legs by sickness; if some means be not used to recover it, little service will be done by it, or comfort received from it. Therefore Christ gives this church of Ephesus, to whom Paul wrote this epistle, this counsel, ‘to remember from whence she has fallen, to repent and do her first works.’  How many does a declining Christian wrong at once?

First. He wrongs God, and that in a high degree, because reckons upon more honour to be paid him in, by his saints’ grace, than by all other talents which his creatures have to trade with in the world.  He can in some sense better bear the open sins of the world, than the decays of his saints' graces.  They by abusing their talents, rob him but of his oil, flax, and wool; but the Christian, by the other, bereaves him of the glory which should be paid him from his faith, zeal, patience, self-denial, sincerity, and the rest.  Suppose a master should trust one servant with his money, and another with his child to be looked to; would he not be more displeased to see his dear child hurt, or almost killed by the negligence of the one, than his money stolen by the carelessness of the other?  Grace is the new creature—the birth of the Spirit; when this comes to any harm by the Christian’s careless walking, it must needs go nearer the heart of God, than the wrong he hath from the world, who are trusted with nothing like this.

Second. He that declines in grace, and labours not to repair it, wrongs his brethren, who have a share in one another's grace.  He wrongs his whole body that seeks not a cure for a wound in any member. We are bid to ‘love one another,’ II John 5; but how shall we show our love to one another?  The very next words will direct us.  ‘And this is love, that we walk after his commandments,’ ver. 6.  Indeed we show little love to our brethren by sinning, whereby we are sure either to ensnare them or grieve them; and how to let grace go down and sin not go up, is [a] riddle to any that know what they both are.

Why the apostle renews so soon the same exhortation; also, what truths ministers ought to preach

                  

       

FIRST OBSERVABLE

             Why the apostle renews so soon the same exhortation; also, what truths ministers ought to preach.

Here observe the repetition of the same exhorta­tion and that in so short a space.

Sure it was not for want of matter, but rather out of abundance of zeal, that he harps the second time on the same string. Indeed he is a better workman, who drives one nail home with reiterated blows, than he which covets to enter many, but fastens none.  Such preachers are not likely to reach the conscience, who hop from one truth to another, but dwell on none.  Every hearer is not so quick as the preacher, to take a notion as it is first darted forth; neither can many carry away so much of that sermon which is made up all of varieties —where a point is no sooner named, but presently it pulls back its hand, and another makes a breach and comes forth; before the first hath been opened and hammered upon the conscience by a powerful appli­cation—as where the discourse is homogeneal, and some one necessary truth is cleared, insisted on, and urged home with blow upon blow.  Here the whole matter of the discourse is akin, and one part remem­bered, brings the memory acquainted with the other; whereas in the former, one puts the other in a weak memory.  Short hints and away may please a scholar, but [are] not so profitable for others.  The one [way is] more fit for the schools, the other for the pulpit. Were I to buy a garment in a shop, I should like him better that lays one good piece or two before me that are for my turn, which I may fully peruse, than him who takes down all his shop, and heaps piece upon piece, merely to show his store, till at last for variety I can look wishly on none, they lie so one upon another.  Again, as it is profitable thus to insist on truths, so it is not unbecoming a minister to preach the same truths again and again.  Paul here goes over and over the same exhortation, ver. 11, 13, and else­where tells us this is ‘not grievous’ to him, but to them ‘it is safe,’ to hear the same things over and over, Php. 3:1.  There are three sorts of truths must in our ministry be preached oft.

First Sort. Fundamental truths; or, as we call them, catechise-points, that contain truths necessary to be known and believed.  The weight of the whole building lies on these ground-cells, more than on superstructory truths.  In a kingdom there are some staple commodities and trades, without which the common weal could not subsist, as wool, corn, &c., in our country, and these ought to be encouraged above others, which though they be an ornament to the na­tion, yea, add to the riches of it, yet are not so neces­sary to the subsistence of it.  Thus here.  There is an excellent use of our other ministerial labours, as they tend to beautify and adorn, yea, enrich the Christian with the knowledge of spiritual mysteries, but that which is chiefly to be regarded is the constant faithful opening of those main truths of the gospel.  These are the landmarks, and show us the bounds of truth; and as it is in towns that butt one upon another, if the inhabitants do not sometimes perambulate, and walk the bounds, to show the youth what they are, when the old studs are gone, the next generation may lose all their privileges by their encroaching neighbours, because not able to tell what is their own.  There is no fundamental truth, but hath some evil neighbour, heresy I mean, butting on it; and the very reason why a spirit of error hath so encroached of late years upon truth is, because we have not walked the bounds with our people in acquainting them with, and establishing their judgments on, these fundamental points, so frequently and carefully as is requisite.  And people are much in the fault, because they cast so much contempt upon this work, that they count a sermon on such points next to lost, and only child’s meat.

Second Sort. Those truths are oft to be preached, which ministers observe to be most under­mined by Satan, or his instruments, in the judgments and lives of their people.  The preacher must read and study his people as diligently as any book in his study, and, as he finds them, dispense like a faithful steward unto them.  Paul takes notice that the Gala­tians had been in ill handling by false apostles, who had even bewitched them back to the law in that great point of justification, and see how he beats upon that one point.  Our people complain, we are so much, so oft reproving the same error or sin, and the fault is their own, because they will not leave it.  Who will blame the dog for continuing to bark, when the thief is all the while in the yard?  Alas! alas! it is not once or twice rousing against sin will do it.  When the people think the minister shows his laziness, because he preacheth the same things, he may then be exer­cising his patience in continuing to exhort and re­prove those who oppose, waiting, if at last, God will give them repentance to the acknowledging of the truth.  We are bid to lift up our voice like a trumpet, and would you have us cease while the battle lasts, or sound a retreat when it should be a battle?

Third Sort. Truths of daily use and practice. These are like bread and salt; whatever else is on, these must be on the board at every meal.  Saint Peter was of this mind: ‘I will not be negligent to put you always in remembrance of these things, though ye know them,’ II Peter 1:12.  He had, you may see, been speaking of such graces and duties, that they could not pass a day without the exercise of them, and therefore will be ever their monitor, to stir up their pure minds about them.  All is not well, when a man is weary of his ordinary food, and nothing will go down but rarities.  The stomach is sickly, when a man delights rather to pick some sallet, than eat of solid meat; and how far this dainty age is gone in this spiritual disease, I think few are so far come to them­selves, as yet to consider and lament.  O sirs, be not weary, as in doing, so not in hearing those savoury truths preached you have daily use of, because you know them and have heard them often.  Faith and repentance will be good doctrine to preach and hear to the end of the world; you may as well quarrel with God, because he hath made but one heaven, and one way to it, as with the preacher, for preaching these over and over.  If thy heart were humble, and thy palate spiritual, old truths would be new to thee every time thou hearest them.  In heaven the saints draw all their wine of joy, as I may so say, at one tap, and shall to all eternity, and yet it never tastes flat. 

God is that one object their souls are filled with, and never weary of; and can anything of God and his love be wearisome to thee in the hearing here?  I am not all this while an advocate for any loiterer in our Lord’s vineyard, for any slothful servant in the work of the gospel, who wraps up his talent in idleness, or buries it in the earth, where, may be, he is digging and play­ing the worldling all the week, and then hath nothing to set before his people on the Lord’s-day, but one or two old mouldy loaves, which were kneaded many years before.  This is not the good steward.  Here are the old, but where are the new things which he should bring out of his treasure?  If the minister labours not to increase his stock, he is the worst thief in the parish.  It is wicked for a man trusted with the improving of orphans' estates, to let them lie dead by him; much more for a minister not to improve his gifts, which I may call the town-stock, given for the good of the souls of both rich and poor.  If that preacher was wise, Ecc. 12:9, who ‘still taught the people knowledge,’ that is, was ever going on, endeav­ouring to build them higher in knowledge, and that he might, did give ‘good heed, and sought out, and set in order many proverbs;’ then surely he will be proved a foolish preacher at last, that wastes his time in sloth, or spends more of it in studying how to add to his estate out of his people’s, than how to add to their gifts and graces, by a conscionable endeavour to increase his own.

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Heaven is a kingdom that cannot be shaken—Christ an abiding portion—his graces and comforts, sure waters that fail not, but spring up into eternal life.  The quails that were food for the Israelites’ lust soon ceased, but the rock that was drink to their faith followed them.  This rock is Christ.  Make sure of him, and he will make sure of thee; he will follow thee to thy sick-bed, and lie in thy bosom, cheering thy heart with his sweet comforts, when worldly joys lie in cold upon thee, as David’s clothes on him, and [when] no warmth of comfort [is] to be got from them.  When thy outward senses are locked up, that thou canst neither see the face of thy dear friends, nor hear the counsel and comfort they would give thee, then he will come, though these doors be shut, and say, ‘Peace be to thee, my dear child; fear not death or devils; I stay to receive thy last breath, and have here my angels waiting, that as soon as thy soul is breathed out of thy body, they may carry and lay it in my bosom of love, where I will nourish thee with those eternal joys that my blood hath purchased, and my love prepared for thee.’

           Fourth Argument. Earthly things are empty and unsatisfying.  We may have too much, but never enough of them.  They oft breed loathing, but never content; and indeed how should they, being so dis­proportionate to the vast desires of these immortal spirits that dwell in our bosoms?  A spirit hath not flesh and bones, neither can it be fed with such; and what hath the world, but a few bones covered over with some fleshly delights to give it?  ‘The less is blessed of the greater,’ not the greater of the less. These things therefore being so far inferior to the nature of man, he must look higher if he will be blessed, even to God himself, who is the Father of spirits.  God intended these things for our use, not enjoyment, and what folly is it to think we can squeeze that from them, which God never put in them?  They are breasts, that, moderately drawn, yield good milk, sweet, refreshing; but, wring them too hard, and you will suck nothing but wind or blood from them.  We lose what they have, by ex­pecting to find what they have not.  None find less sweetness and less and more dissatisfaction in these things, than those who strive most to please them­selves with them.  The cream of the creature floats atop, and he that is not content to fleet it, but thinks by drinking a deeper draught to find yet more, goes further to speed worse, being sure by the disap­pointment he shall meet to pierce himself through with many sorrows.  But all these fears might happily be escaped, if thou wouldst turn thy back on the creature, and face about for heaven.  Labour to get Christ, and through him hopes of heaven, and thou takest the right road to content; thou shalt see it before thee, and enjoy the prospect of it as thou goest, yea, find that every step thou drawest nearer and nearer to it.  O what a sweet change wouldst thou find!  As a sick man coming out of an impure un­wholesome climate, where he never was well, [finds] when he gets into fresh air or his native soil, so also wilt thou find a cheering of thy spirits, and a reviving [of] thy soul with unspeakable content and peace. Having once closed with Christ,

1. The guilt of all thy sins is gone, and this spoiled all thy mirth before.  All your dancing of a child, when some pin pricks it, will not make it quiet or merry; well, now, that pin is taken out which robbed thee of the joy of thy life.
2. Thy nature is renewed and sanctified.  And when is a man at ease, if not when he is in health? and what is holiness, but the creature restored to his right temper, in which God created him?
3. Thou becomest a child of God, and that can­not but please thee well, I hope, to be a son or daughter to so great a King.
4. Thou hast a right to heaven’s glory, whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever, and who can tell what that is?  Nicephorus tells us of one Agbarus, a great man, that—hearing so much of Christ’s fame, by reason of the miracles he wrought —sent a painter to take his picture, and that the painter when he came was not able to do it, because of the radiancy and splendour which sat on Christ’s face.  Whether this be true or no, I leave it; but, to be sure, there is such a brightness on the face of Christ glorified, and that happiness which in heaven saints shall have with him, as forbids us that dwell in mortal flesh to conceive of it aright, much more to express [it].  It is best going thither to be informed, and then we shall confess [that] we on earth heard not half of what we there find, yea, that our present conceptions are no more like to that vision of glory we shall there have, than the sun in the painter’s table is to the sun itself in the heavens.  And if all this be so, why then do you spend money for that which is not bread, and your labour for that which satisfieth not, yea, for that which keeps you from that which can satisfy?  Earthly things are like some trash, which doth not only not nourish, but takes away the appetite from that which would.  Heaven and heavenly things are not relished by a soul vitiated with these.  Manna, though for deliciousness called angels’ food, [is] yet but light bread to an Egyptian palate.  But these spiritu­al things depend not [so] on thy opinion, O man, whoever thou art—as earthly things in a great measure do—that the value of them should rise or fall as the world’s exchange doth, and as vain man is pleased to rate them.  Think gold dirt, and it is so, for all the royal stamp on it.  Count the swelling titles of worldly honour—that proud dust brags so in—vanity, and they are such; but have base thoughts of Christ, and he is not the worse.  Slight heaven as much as you will, it will be heaven still.  And when thou comest so far to thy wits, with the prodigal, as to know which is best fare, husks or bread, where best living, among hogs in the field or in thy Father’s house, then thou wilt know how to judge of these heavenly things better.  Till then, go and make the best market thou canst of the world, but look not to find this pearl of price—true satisfaction to thy soul —in any of the creature's shops; and were it not better to take it when thou mayest have it, than after thou hast wearied thyself in vain in following the creature, to come back with shame, and may be miss it here also, because thou wouldst not have it when it was offered?

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Some would have heaven, but if God save them he must save their sins also, for they do not mean to part with them; and how heaven can hold God and such company together, judge you.  As they come in at one door, Christ and all those holy spirits with him would run out at the other.  Ungrateful wretches, that will not come to this glorious feast, unless they may bring that with them which would disturb the joy of that blissful state, and offend all the guests that sit at the table with them, yea, drive God out of his own mansion-house.

           A second sort would have heaven, but—like him in Ruth, chap. 4:2-4, who had a mind to his kinsman Elime­lech’s land, and would have paid for the pur­chase, but liked not to have it by marrying Ruth, and so missed of it—some seem very forward to have heaven and salvation, if their own righteousness could procure the same—all the good they do, and duties they perform, they lay up for this purchase—but at last perish, because they close not with Christ, and take not heaven in his right.

           A third sort are content to have it by Christ, but their desires are so impotent and listless, that they put them upon no vigorous use of means to obtain him; and so, like the sluggard, they starve, because they will not pull their hands out of their bosom of sloth to reach their food that is before them.  For the world they have mettle enough, and too much; they trudge far and near for that, and when they have run themselves out of breath, can stand and ‘pant after the dust of the earth,’ as the prophet phraseth it, Amos 2:7.  But for Christ and obtaining interest in him, O how key-cold are they!  There is a kind of cramp in­vades all the powers of their souls, when they should pray, hear, examine their hearts, draw out their af­fections in hungerings and thirstings after his grace and Spirit.  It is strange to see how they [who] even now went full soop to the world, are suddenly be­calmed—not a breath of wind stirring to any purpose in their souls after these things—and is it any wonder that Christ and heaven should be denied to them, that have no more mind to them?

           Lastly. Some have zeal enough to have Christ and heaven, but it is when the Master of the house is risen, and hath shut to the door, and truly then they may stand long enough rapping, before any come to let them in.  There is no gospel preached in another world.  But as for thee, poor soul, who art persuaded to renounce thy lusts, to throw away the conceit of thy own righteousness, that thou mayest run with more speed to Christ, and art so possessed with the excellency of Christ, thy own present need of him, and [of] salvation by him, that thou pantest after him more than [after] life itself, in God’s name go and speed, be of good comfort; he calls thee by name to come unto him, that thou mayest have rest for thy soul.  There is an office in the Word where thou may­est have thy soul and its eternal happiness insured to thee.  Those that come to him, as he will himself in no wise cast away, so [he will] not suffer any other to pluck them away.  ‘This day,’ saith Christ to Zac­chaeus, ‘is salvation come to this house,’ Luke 19:9. Salvation comes to thee, poor soul, that openest thy heart to receive Christ; thou hast eternal life already, as sure as if thou wert a glorified saint now walking in that heavenly city.  O sirs, if there were a free trade proclaimed to the Indies, enough gold for all that went, and a certainty of making a safe voyage, who would stay at home? But alas, this can never be had. All this, and infinitely more, may be said for heaven; and yet how few leave their uncertain hopes of the world to trade for it?  What account can be given for this, but the desperate atheism of men’s hearts? They are not yet fully persuaded whether the Scripture speaks true or not; whether they may rely upon the discovery that God makes in his Word of this new found land, and those mines of spiritual treasure there to be had, as certain.  God open the eyes of the unbelieving world, as he did the prophet’s servants, that they may see these things in our hearts.  By faith Moses saw him that was invisible.

 Third Argument. Earthly things, when we have them, we are not sure of them.  Like birds, they hop up and down, now on this hedge, and anon upon that; none can call them his own.  [We may be] rich to-day, and poor to-morrow; in health when we lie down, and arrested with pangs of death before mid­night; joyful parents, one while solacing ourselves with the hopes of our budding posterity, and may be, ere long, knocks one of Job’s messengers at our door to tell us they are all dead; now in honour, but who knows whether we shall not live to see that buried in scorn and reproach?  The Scripture compares the multitude of people to waters—the great ones of the world sit upon these waters.  As the ship floats upon the waves, so do their honours upon the breath and favour of the multitude; and how long is he like to sit that is carried upon a wave?  One while they are mounted up to heaven, as David speaks of the ship, and then down again they fall into the deep.  ‘We have ten parts in the king,’ say the men of Israel, II Sam. 19:43; and in the very next verse Sheba doth but sound a trumpet of sedition, saying, ‘We have  no part in David, neither have we inheritance in the son of Jesse;’ and the wind is in another corner presently, for it is said, ‘Every man of Israel went up from after David, and followed Sheba.’  Thus was David cried up and down, and that almost in the same breath. Unhappy man he, that hath no surer portion than what this variable world will afford him.  The time of mourning for the departure of all earthly enjoyments is at hand.  We shall see them, as Eglon’s servants did their lord, fallen down dead before us, and weep be­cause they are not.  What folly then is it to dandle this vain world in our affections, whose joy, like the child's laughter on the mother's knee, is sure to end in a cry at last, and [to] neglect heaven and heavenly things, which endure forever?  

O remember Dives stirring up his pillow, and composing himself to rest! —how he was called up with the tidings of death before he was warm in this his bed of ease, which God had made for him in flames; from whence we hear him roaring in the anguish of his conscience.  O soul! couldst thou get but an interest in the heavenly things we are speaking of, these would not thus slip from under thee.  

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An exhortation to the pursuit of heaven and heavenly things 

           Use Third.  Is heaven and all that is heavenly that Satan seeks to hinder us of? let this provoke us the more earnestly to contend for them.  Had we to do with an enemy that came only to plunder us of earthly trifles, would honours, estates, and what this world affords us stay his stomach; it might suffer a debate, in a soul that hath hopes of heaven, whether it were worth fighting to keep this lumber; but Christ and heaven sure are too precious to part withal upon any terms.  ‘Ask the kingdom for him also,’ said Sol­omon to Bathsheba, when she begged Abishag for Adonijah.  What can the devil leave thee worth, if he deprive thee of these? and yet, I confess, I have heard of one that wished God would let him alone, and not take him from what he had here.  Vile brute! the voice of a swine and not a man, that could choose to wallow in the dung and ordure of his carnal pleasures, and wish himself for ever shut up with his swill in the hog’s coat of this dunghill earth, rather than leave these, to dwell in heaven’s palace, and be admitted to no meaner pleasures than what God himself with his saints enjoy.  It were even just if God gave such brutes as these a swine’s face to their swinish hearts; but alas! how few then should we meet that would have the countenance of a man? the greatest part of the world—even all that are carnal and worldly —being of the same mind, though not so impudent, as that wretch, to speak what they think.  The lives of men tell plain enough that they say in their hearts, it is good being here—that they wish they could build tabernacles on earth for all the mansions that are pre­pared in heaven.  ‘The transgression of the wicked,’ saith in David’s heart, ‘that the fear of God was not before them,’ Ps. 36:1; and may not the worldliness of a muck-worm say in the heart of any rational man, that heaven and heavenly excellences are not before their eyes or thoughts?  O what a deep silence is there concerning these in the conversations of men!  Heaven is such stranger to the most, that very few are heard to inquire the way thither, or so much as ask the question in earnest, What shall they do to be saved?  The most express no more desires of obtain­ing heaven, than those blessed souls now in heaven do of coming again to dwell on earth.  Alas! their heads are full of other projects; they are either, as Israel, scattered over the face of the earth to gather straw, or busied in picking that straw they have gathered, labouring to get the world, or pleasing themselves with what they got.  So that it is no more than needs to use some arguments to call men off the world to the pursuit of heaven, and what is heavenly.

           First Argument. As for earthly things, it is not necessary that thou hast them.  That is necessary which cannot be supplied per vicarium—with some­what besides itself.  Now there is no such earthly enjoyment but may be so supplied, as to make its room more desirable than its company.  In heaven there shall be light and no sun, a rich feast and yet no meat; glorious robes and yet no clothes, there shall want nothing, and yet none of this worldly glory [shall] be found there.  Yea, even while we are here these may be recompensed; thou mayest be under infirmities of body, and yet better than if thou hadst health.  ‘The inhabitant shall not say, I am sick, the people that dwell therein shall be forgiven their iniquity,’ Isa. 33:24.  Thou mayest miss of worldly hon­our, and obtain, with those worthies of Christ, Heb. 11, a good report by faith, and that is a name that is better than [that] of the great ones of the earth; thou mayest be poor in the world, and yet rich in grace, and ‘godliness with contentment is great gain;’ in a word, if thou partest with thy temporal life, and find­est an eternal, what dost thou lose by the change?  But heaven and heavenly things are such as cannot be recompensed with any other.  Thou hast a heavenly soul in thy bosom; lose that, and where canst thou have another?  There is but one heaven; miss that, and where can you take up your lodging but in hell? One Christ that can lead you thither; reject him, and ‘there remaineth no more sacrifice foe sins.’  O that men would think on these things.  Go, sinner, to the world, and see what it can afford you in lieu of these. May be it will offer to entertain you with its pleasures and delights.  O poor reward for the loss of Christ and heaven!  Is this all thou canst get?  Doth Satan rob thee of heaven and happiness, and only give thee posy to smell on as thou art going to thy execution?  Will these quench hellfire, or so much as cool those flames thou art falling into?  Who but those who have foredone their understandings, would take these toys and new nothings for Christ and heaven?  While Satan is pleasing your fancies with these rattles and babbles, his hand is in your treasure, robbing you of that which is only necessary.  It is more necessary to be saved, than to be; better not to be, than to have a being in hell.

           Second Argument. Earthly things are such as it is a great uncertainty whether, with all our labour, we can have them or not.  The world, though so many thousand years old, hath not learned the merchant such a method of trading, as from it he may infallibly conclude he shall at last get an estate by his trade, nor the courtier such rules of comporting himself to the humour of his prince as to assure him he shall rise. They are but few that carry away the prize in the world’s lottery; the greater number have only their labour for their pains, and a sorrowful remembrance left them of their egregious folly, to be led such a wild-goose chase after that which hath deceived them at last.  But now for the heaven and the things of heaven, there is such a clear and certain rule laid down, that if we will but take the counsel of the Word we can neither mistake the way, nor in that way miscarry of the end. ‘And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God,’ Gal. 6:16.  There are some indeed who run, and yet obtain not this prize; that seek, and find not; [that] knock, and find the door shut upon them; but it is because they do it either not in the right manner, or in the right season.

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 (b) A gracious heart pursues earthly things with a holy indifferency, saving the violence and zeal of his spirit for the things of heaven.  He useth the former as if he used them not—with a kind of non-attendancy; his head and his heart is taken up with higher matters, how he may please God, thrive in his grace, enjoy more intimate communion with Christ in his ordinances; in all these he spreads all his sails, plies all his oars, strains every part and power.  Thus we find David upon his full speed, ‘My soul presseth hard after thee,’ Ps. 63.  And, before the ark, we find him dancing with all his might.  Now a carnal heart is clean contrary, his zeal is for the world, and his indif­ferency in the things of God; he prays as if he did not pray, &c., he sweats in his shop, but chills and grows cold in his closet.  O how hard to pulley him up to a duty of God's worship, or to get him out to an ordin­ance?  No weather shall keep him from the market; [let it] rain, blow, or snow, he goes thither; but if the church-path be a little wet, or the air somewhat cold, it is apology enough for him if his pew be empty. When he is about any worldly business, he is as earnest at it as the idolatrous smith in hammering of his image, who, the prophet saith, ‘worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh not, and is faint,’ Isa. 44:12.  So zealous is the muck-worm in his worldly employments, that he will pinch his carcase, and deny himself his repast in due season, to pursue that.  The kitchen there will wait on the shop; but in the wor­ship of God, it is enough to make him sick of the ser­mon, and angry with the preacher, if he be kept be­yond his hour.  Here the sermon must give place to the kitchen.  So the man for his pleasures and carnal pastime; he tells no clock at his sports, and knows not how the day goes; when night comes he is angry that it takes him off.  But at any heavenly work, O how is the man punished! time now hath leaden heels he thinks.  All he does at a sermon is to tell the clock, and see how the glass runs.  If men were not willing to deceive themselves, surely they might know which way their heart goes, by the swift motion, or the hard tugging, and slow pace it stirs, as well as they know in a boat, whether they row against the tide, or with it.

           (c) The Christian useth these things with a holy fear, lest earth should rob heaven, and his outward enjoyments prejudice his heavenly interest.  He eats in fear, works in fear, rejoiceth in his abundance with fear.  As Job sancti­fied his children by offering a sacri­fice, out of a fear lest they had sinned; so the Chris­tian is continually sanctifying his earthly enjoyments by prayer, that so he may be delivered from the snare of them.

3. Particular.  [Observe thy heart] in keeping of earthly things.  The same heavenly law, which the Christian went by in getting, he observes in holding, them.  As he dares not say he will be rich and honourable in the world, but if God will; so neither that he will hold what he hath.  He only keeps them, until his heavenly Father calls for them, that at first gave them.  If God will continue them to him, and entail them on his posterity too, he blesseth God; and so he desires to do also when he takes them away.  Indeed, God's meaning in the great things of the world, which sometimes he throws in upon the saints, is chiefly to give them the greater advantage of expressing their love to him, in denying them for his sake.  God never intended by that strange providence, in bringing Moses to Pharaoh’s court, to settle him there in worldly pomp and grandeur.  A carnal heart, indeed, would have expounded providence, and inter­preted it as a fair occasion put into his hands by God, to have advanced himself into the throne—which some say he might in time have done—but as an opportunity to make his faith and self-denial more eminently conspicuous, in throwing all these at his heels, for which he hath so honourable a remem­brance among the Lord’s worthies, Heb. 11:24,25.  And truly a gracious soul reckons he cannot make so much of his worldly interests any other way, as by offering them up for Christ's sake.  However that traitor thought Mary's ointment might have been carried to a better market, yet no doubt that good woman herself was only troubled that she had not one more precious to pour on her dear Saviour’s head. This makes the Christian ever to hold the sacrificing knife at the throat of his worldly enjoyments, ready to offer them up when God calls. Overboard they shall go, rather than hazard a wreck to faith or a good conscience; he sought them in the last place, and therefore he will part with them in the first.  Naboth will hazard the king’s anger—which at last cost him his life—rather than sell an acre or two of land which was his birthright.  The Christian will expose all he hath in this world to preserve his hopes for another.  Jacob, in his march towards Esau, sent his servants with his flocks before, and came himself with his wives behind; if he can save anything from his brother's rage, it shall be what he loves best: if the Christian can save anything, it shall be his soul, his interest in Christ and heaven, and then no matter if the rest go, even then he can say, not as Esau to Jacob, I have "9 (rÇv), a great deal, but as Jacob to him, I have -, (kÇl), all, all I want, all I desire, Gen. 33:9,11; as David expresseth it, ‘This is all my salva­tion, and all my desire,’ II Sam. 23:5.  Now try whether thy heart be tuned to this note: Does heaven give law to thy earthly enjoyments?—wouldst thou not keep thy honour, estate, no, not life itself, to prejudice thy heavenly nature and hopes?  Which wouldst thou choose, if thou couldst not keep both—a whole skin or a sound conscience?  It was a strange answer, if true, which the historian saith Henry V. gave to his father, who had usurped the crown, and now dying, sent for his son, to whom he said, ‘Fair son, take the crown (which stood on his pillow by his head), but God knows how I came by it.’  He answered, ‘I care not how you came by it; now I have it, I will keep it as long as my sword can defend it.’  He that keeps earth by wrong, cannot expect heaven by right.

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How the Christian might know whether heaven be the prize he chiefly desires

           Use Second. Try whether they be heavenly things or earthly thou chiefly pursuest.  Certainly, friends, we need not be so ignorant of our souls’ state and affairs, did we oftener converse with our thoughts, and observe the haunts of our hearts.  We soon can tell what dish pleaseth our palate best; and may you not tell whether heaven or earth be the most savoury meat to your souls?  And if you should ask how you might know whether heaven be the prize you chiefly desire, I would put you only upon this double trial.

1. Trial. Art thou uniform in thy pursuit?  Dost thou contend for heaven, and that which leads to heaven also?  Earthly things God is pleased to retail —all have some, none have all; but in heavenly treasure he will not break the whole piece, and cut it into remnants.  If thou wilt have heaven, thou must have Christ; if Christ, thou must like his service as well as his sacrifice.  No holiness, no happiness.  If God would cut off so much as would serve men’s turns, he might have customers enough.  Balaam himself likes one end of the piece, he would ‘die like a righteous man,’ though living like a wizard as he was.  No, God will not deal with such pedling mer­chants; that man alone is for God, and God for him, who will come roundly up to God’s offer, and take all off his hands.  One fitly compares holiness and hap­piness to those two sisters, Leah and Rachel. Happiness, like Rachel, seems the fairer—even a carnal heart may fall in love with that; but holiness, like Leah, is the elder and beautiful also, though in this life it appears with some disadvantage—her eyes being bleared with tears of repentance, and her face furrowed with the works of mortification; but this is the law of that heavenly country, that the younger sister must not be bestowed before the elder.  We cannot enjoy fair Rachel—heaven and happiness, ex­cept first we embrace tender-eyed Leah—holiness, with all her severe duties of repentance and mortifi­cation.  Now, sirs, how like you this method?  Art thou content to marry Christ and his grace; and then—serving a hard apprenticeship in temptations both of prosperity and adversity—enduring the heat of the one and the cold of the other—to wait till at last the other be given into thy bosom?

         Trial. If, indeed, heaven and heavenly things be the prize thou wrestlest for, thou wilt discover a heavenly deportment of heart, even in earthly things. Wherever you meet a Christian, he is going to heaven.  Heaven is at the bottom of his lowest actions.  Now observe thy heart in three particulars, in getting, in using, and in keeping earthly things, whether it be after a heavenly manner.

           (1.) Particular.  [Observe thy heart] in getting earthly things.  If heaven be thy chief prize, then thou wilt be ruled by a heavenly law in the gathering of these.  Take a carnal wretch, and what his heart is set on he will have, though it be by hook or crook.  A lie fits Gehazi’s mouth well enough, so he may fill his pockets by it.  Jezebel dares [to] mock God, and murder an innocent man, for an acre or two of ground.  Absalom, ‘for the sake of governing,’ what will he not do?  God’s fence is too low to keep a graceless heart in bounds, when the game is before him; but a soul that hath heaven in its eye is ruled by heaven’s law, and dares not step out of heaven’s road to take up a crown, as we see in David’s carriage towards Saul.  Indeed, in so doing he should cross himself in his own grand design, which is the glory of God, and the happiness of his own soul in enjoying of him.  Upon these very terms the servants of God have refused to be rich and great in the world, when either of these lay at stake.  Moses threw his court-preferment at his heels, refusing ‘to be called the son of Pharaoh's daughter.’  Abraham scorned to be made rich by the king of Sodom, Gen. 14:23, that he might avoid the suspicion of covetousness and self-seeking; it shall not be said another day that he came to enrich himself with the spoil, more than to rescue his kins­men.  Nehemiah would not take the tax and tribute to maintain his state, when he knew they were a poor peeled people, ‘because of the fear of the Lord.’  Dost thou walk by this rule? wouldst thou gather no more estate or honour than thou mayest have with God’s leave, and will stand with thy hopes of heaven?

           (2.) Particular.  [Observe thy heart] in using earthly things.  Dost thou discover a heavenly spirit in using these things?

           (a) The saint improves his earthly things for an heavenly end.  Where layest up thy treasure? dost thou bestow it on thy voluptuous paunch, thy hawks and thy hounds, or lockest thou it up in the bosom of Christ’s poor members?  what use makest thou of thy honour and greatness, to strengthen the hands of the godly or the wicked?  And so of all thy other temporal enjoyments—a gracious heart improves them for God.  When a saint prays for these things, he hath an eye to some heavenly end.  If David prays for life, it is not that he may live, but live and praise God, Ps. 119:175.  When he was driven from his regal throne by the rebellious arms of Absalom, see what his desire was and hope, ‘The king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation,’ II Sam. 15:25.  Mark, not ‘show me my crown, my palace,’ but ‘the ark, the house of God.’