Twenty Sermons, Sermon 7
Fear of miſſing Salvation: or, the way to obtain Salvation.
HEB. IV. 1.
Let us therefore fear, leſt a promiſe being left us of entring into his Reſt, any of you ſhould ſeem to come ſhort of it.
IN the laſt Text that I opened unto you, out of 2 Tim. 1.10, And hath brought life and immortality to light through the Goſpel: I ſhewed you, That the Salvation of God, or eternal Life and Salvation, was revealed to the ſons of men by the preaching of the Goſpel; and how infinitely we ſtand indebted and engaged to our God for our Goſpel-mercies and Priviledges; that we are in a capacity of getting our ſouls ſaved; that we ſit not in darkneſs and in the ſhadow of death as others do: that we are not aliens from the Common-wealth of Iſrael (the Church of God, as other are): that we are not ſtrangers to the Covenant of Grace, Epheſ. 2.12: and ſtrangers to the myſteries of Salvation, and the way of Salvation revealed in the Goſpel.
Certainly, Brethren, we ſhall never know how much we are indebted unto God, nor can ever praiſe him enough for our Goſpel-mercies, until we come to Heaven. That I aim at in the choice of this Text, is to ſhew you, and (if it be poſſible) to make you ſenſible of the infinite and unconceiveable danger of miſſing this Salvation, this eternal Life that is held forth in the Goſpel; Let us therefore fear, leſt, &c. For, as I ſhall ſhew you by Gods aſſiſtance, if any of us who have the means of Salvation tendered to us in the Goſpel, and that hope of Salvation, and the way to Salvation; if any of us ſhould come ſhort of Salvation, it were better a thouſand times that we had never known the Goſpel; for none ſhall have a deeper place in Hell, than they that have had Goſpel-opportunities, and have not known in that their day the things that belong to their peace: And certainly the tears of Hell are not ſufficient to bewail the loſs of Heaven, the loſs of Salvation; Let us therefore fear, leſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it.
For the connexion of this, or the coherence of theſe words with the former Chapter, take it thus briefly: If you look upon this Epiſtle to the Hebrews with a diſcerning eye, you ſhall ſee that the ſcope of the Apoſtle is, to lift up the Lord Jeſus Chriſt in his three glorious Offices, of a King, of a Prieſt, and of a Prophet; and to ſhew his Dignity and Preheminence above the Angels, in Chap. 1, above Moſes, in Chap. 3, above Aaron, in Chap. 7.
Now the Apoſtle proving in Chap. 3, the Dignity of the Lord Jeſus Chriſt above Moſes, although Moſes was the moſt eminent man that ever lived upon the earth (there was none that ever had more acquaintance with God, talking with him familiarly, as a man talks with his friend; and therefore he was ſaid to be a King in Jeſurun); yet the Apoſtle proves the Dignity and Preheminence of Jeſus Chriſt above Moſes; in Chap. 3.5, 6, ſaith the Apoſtle, And Moſes verily was faithful in all his houſe, that is in the Church of God, as a ſervant, for a teſtimony of thoſe things which were to be ſpoken after; but Jeſus Chriſt as a Son over his own houſe; and therefore Chriſt is far above Moſes. And he takes occaſion from hence to lay down this ſerious Exhortation to theſe Hebrews, and in them to all ſucceeding Chriſtians, that they ſhould take heed that they do not harden their hearts againſt the voice of Jeſus Chriſt; in ver. 15, of the foregoing Chapter, To day if ye will hear his voice, harden not your hearts, as in the provocation. Harden not your hearts againſt Chriſt, againſt the voice of Chriſt in his Word; that this Exhortation might take the deeper impreſſion, the Apoſtle puts them in mind of a dreadful example of Gods wrath and indignation, executed upon the ſtubborn Iſraelites in the Wilderneſs; they hardned their hearts, they believed not his Word; and therefore God was ſo offended with them, that their carcaſſes periſh in the Wilderneſs; yea, the Lord took an Oath, he ſware that they ſhould never enter into his Reſt. Having laid down this dreadful example of Gods wrath, in ver. 17.18, of the foregoing Chapter; thereupon he infers this ſerious admonition, That all Chriſtians ſhould take heed that they run not into the ſame danger that they did? and that they do not deprive themſelves of that eternal Reſt that is laid up in Heaven, as the Iſraelites deprived themſelves of the Reſt of Canaan; Let us therefore (ſaith the Apoſtle) fear, leſt a promiſe being left us of entring into his Reſt, any of you ſhould ſeem to come ſhort of it. So then in the Text you may take notice of theſe three particulars:
1. You have a ſerious Premonition or forewarning, in theſe words, Let us therefore fear.
2. You have the ground or foundation of this Premonition, in theſe words, Leſt a promiſe being left us of entring into his Reſt.
3. A dreadful danger diſcovered, in caſe this warning be neglected, in theſe words, Any of you ſeem to come ſhort of it; that is, ſhort of that Eternal Reſt that is promiſed.
In the firſt, the ſerious Premonition or forewarning, you have theſe two particulars: Firſt, the occaſion of this Premonition, in this word Therefore; Now this word therefore, hath reference to ſomething that went before in the foregoing Chapter; the Apoſtle had told us of a generation of ſinners in the Wilderneſs, that had provoked the Lord to anger for forty years together: inſomuch, that the Lord ſware that they ſhould not enter into his Reſt; and ſo it came to paſs, for of ſix hundred thouſand that came out of Egypt, there were but two, namely, Caleb and Joſhua, that entred into the Land of Canaan; I ſay, not above two (of thoſe that were above twenty years old) that entred into the Land of Canaan, but their carcaſſes fell in the Wilderneſs, the Wilderneſs was their grave; therefore, ſaith he, becauſe of this dreadful example of Gods wrath upon theſe ſtubborn Iſraelites, Let us fear; it is as if he ſhould ſay, let their wo be our warning, their deſtruction ſhould be our inſtruction: from hence you may take this point of Doctrine.
The examples of Gods wrath upon other ſinnners,
ſhould make us very careful to ſhun their ſins.
And then ſecondly, You have the Premonition it ſelf, in theſe words, Let us therefore fear; and from thence you may take this Obſervation:
The life of a Chriſtian muſt be a life of fear;
The whole courſe of a Chriſtians life, muſt be a courſe of godly and watchful fear.
And then you have the ground or foundation of this Premonition, in theſe words, Leſt a promiſe being left us of entring into his Reſt; wherein you have three particulars.
1. That there is a heavenly Reſt, an eternal Reſt prepared; this the Apoſtle takes for granted. He ſpeaks here of entring into this Reſt; therefore there is a Reſt prepared; from whence you may take this Obſervation: That there is a Reſt prepared in Heaven for Gods people.
2. This Reſt is not only prepared, but it is alſo promiſed. Obſerve here, ſaith the Apoſtle, Leſt a promiſe being left us of entring into his Reſt; from hence you may obſerve, That the Reſt prepared in Heaven for Gods People, is not only prepared, but alſo promiſed to all them that do believe.
3. Take notice, This Reſt, though it be prepared and promiſed, may yet be left and forſaken by thoſe to whom the promiſe is tendred,foreign, for ſo the word here in the original ſignifies, leſt the promiſe be forſaken; I know our tranſlation reads the word thus, leſt a promiſe being left us: as if ſo be this were the ſenſe of it, leſt a promiſe being given us, leſt a promiſe being left us as a Legacy, leſt a promiſe being beſtowed upon us; but the word Ʋs is not in the Original; nor in the old Tranſlation, as a late Learned Eminent Writer, in his Commentary on the Epiſtle to the Hebrews obſerves;Dr. Gouge. the old Tranſlation ſeems to come neareſt the ſenſe, which reads it thus, Leſt by forſaking the promiſe, we be deprived of that reſt; ſo that although the promiſe be made, though the promiſe of entring into reſt be tendered to many; yet notwithſtanding this Promiſe may be left, may be forſaken: the words being taken in this ſenſe, you may obſerve this Propoſition or Doctrine from them.
Though God be infinitely gracious in making a promiſe of eternal Reſt: yet many there are that do ſhamefully forſake this Promiſe.
The third and laſt branch of the Text, is the dreadful danger diſcovered, in caſe this Premonition be neglected, that is in theſe words, Leſt any of you ſhould ſeem to come ſhort of it; you have three particulars:
Firſt, The Perſons that muſt avoid this dreadful danger, in theſe words, Any of you; It is very obſervable here, how jealous the Apoſtle is of theſe Hebrews, leſt any of them ſhould prove Apoſtates and Backſliders, and fall off from their profeſſion and principles, and ſo forſake the Promiſe, and by forſaking the Promiſe, ſhould come ſhort of eternal Reſt; from whence you may take this Obſervation, or point of Doctrine: In matters of ſoul-concernment, Chriſtians ſhould be very jealous, not only of themſelves, but of others alſo.
Secondly, Obſerve the manner or extent of avoiding this dreadful danger, in this phraſe, ſeem, leſt any ſeem to come ſhort of it; it is as if the Apoſtle ſhould ſay, It is not enough for you to abſtain from Apoſtacy and Back-ſliding, which will cauſe your coming ſhort of Heaven, but you muſt avoid the very ſeeming and appearance of it; it is not enough that you do not utterly fall away, but you muſt likewiſe take heed that you give no occaſion to others to think that you are fallen away, or like to fall away; from whence you may obſerve this Doctrine: That it is not enough for Chriſtians to abſtain from evil, but they muſt alſo abſtain from the appearance of evil, and avoid the occaſions of danger.
But I come to the third and laſt particular, in the laſt branch of the Text, which is indeed the moſt awakening and ſoul-ſhaking truth that you meet with in the whole Book of God; that is, the unconceivable damage, or unvaluable loſs, that will fall upon them that do neglect the Apoſtles Premonition here, that is, that the ſhall come ſhort of eternal life: leſt any of you (ſaith he) ſhould ſeem to come ſhort of it; or leſt any of you ſhould be deprived of that eternal Reſt that is prepared for, and promiſed to all thoſe that do believe; ſo then, in this laſt particular, in the laſt branch of the Text, there is ſomething implyed, and ſomething expreſſed: that which is implyed, is this, That it is poſſible for thoſe that do profeſs the truth, to come ſhort of heaven, or elſe the Apoſtle would not have ſet down this Premonition here: and then that which is expreſt, is this, That it is a moſt unvaluable and unconceivable loſs, to come ſhort of Heaven; ſo then from hence, there are theſe two points of Doctrine I ſhall commend to you; and truly, they are two very ſtartling and awakening Truths, as by Gods aſſiſtance you ſhall hear in the proſecution of them; And the firſt Doctrine is this:
Doct. 1. That it is poſſible for many that profeſs the truth, and are confident that they are in a ſtate of grace, and ſeem to come very near to Heaven; yet for all that to come ſhort of Heaven.
Doct. 2. To come ſhort of Heaven, or that eternal happineſs which is prepared for the Saints in light, is a moſt dreadful, unconceivable, unvaluable, irrecoverable loſs; a loſs that ſhould be trembled at by all ſorts of perſons whatſoever.
I begin with the firſt Doctrine, That it is poſſible for many that do profeſs the truth, or true Religion, and are confident that they do belong to God, and are in a ſtate of Grace, and do ſeem to come very near to Heaven, yet for all that to come ſhort of Heaven. This is a very awakening Truth; but I ſhall by Gods aſſiſtance make it clear to you, and confirm it in the three Branches of it:
Firſt, That it is poſſible for many Profeſſors of the Truth, or true Religion, to come ſhort of Heaven.
Secondly, That it is poſſible for many that are confident that they are in a ſtate of Grace, to come ſhort of Heaven.
Thirdly, That it is poſſible for many that come very near to Heaven, yet to come ſhort of Heaven.
I ſhall prove theſe three, and let your hearts go along with me; and oh, that you and I could follow the counſel of the Prophet Iſaiah, To hear the word of the Lord with trembling.
For the firſt, That it is poſſible for many that profeſs the Truth and true Religion, to come ſhort of Heaven: I ſhall give you two inſtances for this: the Scribes and Phariſees were thoſe that profeſſed the truth and true Religon, they ſate in Moſes Chair; our Saviour commanded his Diſciples to hear them, becauſe they opened the Law, they were Expounders of the Law: and our Saviour commanded his Diſciples to hear them, although they ſhould not do as they did: they profeſſed the Truth and true Religion; and in the outward acts of Piety, theſe Scribes and Phariſees went exceeding far. I will ſhew you how far they went, in theſe ſix particulars:
Firſt, They ſearched the Scriptures: they were very diligent in reading the Law of Moſes: they gave themſelves ſo much to the ſtudy of the Law, that they could tell exactly almoſt every verſe in the five books of Moſes: nay, they could tell you how often every letter in the Hebrew Alphabet was repeated in the Law of Moſes: for example, the Letter Aleph was repeated Three-hundred ſeventy-ſeven times in the five books of Moſes.
Secondly, They were frequent in prayer; they prayed in the Streets, and in the Synagogue, and made long prayers for a pretence to devour Widows houſes, Matth. 23.14.
Thirdly, To Prayer, they added Faſting alſo: hear what one of them ſaith, Luke 18.12, I faſt twice in the week: and this he did for the taming of the body.
Fourthly, They were very ſtrict in the obſervation of the Sabbath, inſomuch that they quarrelled with our Saviour becauſe his Diſciples did but pluck the ears of Corn upon the Sabbath day; nay, they were ſo ſuperſtitious in the obſervation of the Sabbath, that if one had got a thorn in his foot, they would not pull it out upon the Sabbath-day, for fear of breaking the Sabbath.
Fifthly, They were very induſtrious in teaching of others: they compaſſed Sea and Land to make a Proſelyte, Matth. 23.15: they would have taken any pains to win others to the ſame Sect or Religion with themſelves.
Sixthly, They were very exact and unblameable in their outward converſation; for,
1. They were free from more groſs and ſcandalous ſins which ſtare a man in the face: God, I thank thee (ſaith the Phariſee) that I am not as other men are: extortioners, unjuſt, adulterers, or even as this Publican, Luke 18.11: Nay, they ſeparated themſelves from notorious ſinners; they would not come into the company of Drunkards and Sabbath-breakers: they were of the ſtricteſt Religion amongſt the Jews: their Religion was the moſt ſtrait Sect, Acts 26.5, which knew me from the beginning, if they would teſtifie, that after the moſt ſtrait Sect of our Religion, I lived a Phariſee; inſomuch that it was generally conceived among the Jews, that if there were but two men in all the world that ſhould go to Heaven, a Scribe was one, and a Phariſee the other; and yet thoſe Profeſſors for all that, fell ſhort of Heaven; and our Saviour ſaith, That except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, you ſhall in no caſe enter into the Kingdom of heaven, Matth. 5.20.
Let me give you another example of the five fooliſh Virgins which you read of in Matth. 25: Our Saviour tells us, That five Virgins were wiſe, and five were fooliſh; By Virgins there, are meant Profeſſors, and they are called Virgin-Profeſſors, becauſe they were not tainted or defiled with any groſs or ſcandalous ſin; even thoſe five fooliſh Virgins, they notwithſtanding in their own opinion, and in the opinion of others, were waiting for the coming of the Bridegroom Chriſt; and yet for all this, thoſe Virgin-profeſſors fell ſhort of Heaven, Matth. 25.10, And while they went to buy, the Bridegroom came, and they that were ready went in with him to the Marriage, and the door was ſhut; the door of Heaven, the door of Mercy was ſhut againſt them; ſo you ſee the firſt Branch proved.
2. Let me prove the ſecond Branch, That it is poſſible for many that are confident that they are in a ſtate of Grace, and that they have an intereſt in, and belong to the Lord Jeſus Chriſt, to come ſhort of Heaven; in Matth. 7.22, 23, Many will ſay to me in that day, (at the great day of Judgment) Lord, Lord, have we not propheſied in thy name; and in thy name have caſt out Devils, and in thy name have done many wonderful works? and then will I profeſs unto them, I never knew you, depart from me ye that work iniquity. Mark, how confident they are; have we not propheſied in thy name, and caſt out Devils in thy name? We have eaten and drunk in thy preſence, Luke 13.26: To whom Jeſus Chriſt will ſay, Depart from me ye that work iniquity: get you out of my ſight, I cannot abide to look upon you; theſe were confident, What a deal of confidence expreſs they! as if they had been as really acquainted with Jeſus Chriſt, as any were; Lord, Lord, have not we propheſied in thy name, &c? Again, in Rom. 2.17, 18, 19, the Apoſtle ſpeaks there to that boaſting Jew, Thou reſteſt in the Law, and makeſt thy boaſt of God, and knoweſt his will, and approveſt the things that are more excellent, being inſtructed out of the Law, and art confident that thou thy ſelf art a guide of the blind, a light of them which are in darkneſs; an inſtructor of the fooliſh, a teacher of babes: which haſt the form of knowledg, and of the truth in the Law; thou therefore which teacheſt another, teacheſt thou not thy ſelf? Such a one as teacheth others, and teacheth not himſelf, ſuch a one is ſtark naught; ſo that it is poſſible for a man to be a teacher of others, and confident of coming to Heaven, and yet for all that come ſhort of it; that's the ſecond Branch.
3. Let me prove the third branch of the Doctrine, That it is poſſible for men to come very near to Heaven, and yet for all that to come ſhort of Heaven. Let me give you ſome Examples for that: This was the caſe of the young man in the Goſpel, which you read of, Matth. 19 20, 21, when our Saviour bid him to keep the Commandments: ſaith he, Lord, all theſe things I have kept from my youth up; the meaning is this, as to his outward converſation he was unblameable: he came ſo near Heaven, that as St. Mark relates the ſtory, Mar. 10.21, Jeſus beholding him, loved him; that is, he looked upon him in a very friendly manner, and pitied him, that ſuch a one ſhould come ſo near to Heaven, and yet come ſhort of it, by reſting on his own ſelf-righteouſneſs; he came near Heaven, but yet he came ſhort of it: ſo Herod came near Heaven, Mar. 6.20, he heard John Baptiſt gladly, and he did many things that John Baptiſt bid him, and yet he came ſhort of it. So you read of a Scribe, Mar. 12.34, that anſwered very diſcreetly to our Saviour; our Saviour tells him, Thou art not far from the Kingdom of God, and yet he came ſhort of it; What a ſad thing was that! So Agrippa, Almoſt thou perſwadeſt me to be a Chriſtian, Act. 26.28; but yet he was not a whole Chriſtian; ſo he came near to Heaven, but yet he came ſhort of Heaven. But here it may be demanded:
Queſt. But how far then may a man go on in the profeſſion of the truth and true Religion, and yet come ſhort of Heaven?
To this I anſwer, Truly a Profeſſor may go ſo far, that the hearing of it may make ſome of you tremble, and to ſay, What will become of me! Now I ſhall ſhew you that in three particulars:
A man may have,
1. A very glorious ſhew of grace and holineſs, and yet have no true grace at all.
2. Admirable gifts, and parts, and qualifications, and yet have no true grace at all.
3. Some ſuperficial beginnings, and taſts of Grace and Holineſs, and yet have no truth of Grace, but come ſhort of Heaven.
Firſt, A man may have a very glorious ſhew of holineſs, and yet have no true grace, and ſo come ſhort of Heaven; he may have ſomething like grace; as in a Garden, Weeds may be ſo like good Herbs, that it may be hard to know one from the other: a man may have ſuch a ſhew of grace, that he may be thought to have grace in truth: Let me give you inſtances in theſe four particulars:
Firſt, A man may be a fair civil carriaged man, very innocent and inoffenſive in his converſation: one that doth not oppoſe the Goſpel, nor oppoſe the Truth; this is ſomething. Some there are that are Lions, of whom David complains, Pſalm 57.4, My ſoul is among Lions, and I lye even among them that are ſet on fire. Some there are that have Lion-like Spirits, whoſe hearts are all ſet on fire: that would overthrow Magiſtrates and Miniſters, and Sabbaths, and Ordinances, and all; it is ſomething for a man to be civil and inoffenſive in his carriage, that he is no Enemy to the Goſpel.
Secondly, A man may be a frequenter of Ordinances: and a man may be a countenancer of Religion, and an owner of Magiſtracy and Miniſtry, and yet all this while have but a ſhew of grace, and no true grace at all. In Luke 13.26, 27, there you have ſome that will ſay to our Saviour, Lord, we have eaten and drunk in thy preſence, and we have heard thee teach in our ſtreets. There are many that frequent Ordinances, that come to the Aſſemblies of Gods people day after day, and wait upon God in the uſe of his Ordinances: ſome that honour the Miniſters of God, and yet for all that come ſhort of Heaven.
Thirdly, They may go farther; they may be maintainers and ſupporter of Miniſters, both by their Perſons and Purſes: and thus it was with Ananias and Sapphira: they went and ſold their poſſeſſions, and laid them down at the Apoſtles feet, and yet come ſhort of Heaven.
Fourthly, They may go ſo far, not only to have a good opinion of themſelves, but they may gain the good opinion of others: Nay, they may be well thought of by thoſe that are men of judgment; thoſe that are godly may think well of them, that they are real Saints, and that their names are written in the book of life, as is meant by that Scripture, in Pſalm 69.28, where David ſaith, Let them be blotted out of the book of the living, and not be written with the righteous; It cannot ſo be underſtood, that a man that hath once his name written in the book of Life, can have it blotted out: but the meaning is this, Blot them out of the book of Life, that is, diſcover their names were never written in that book; diſcover them to be but Hypocrites, though they carry themſelves ſo fairly, that for the preſent others do think that their names are written in the book of Life; Judas carried the matter ſo fair, that the reſt of the Diſciples queſtioned themſelves, rather than Judas: Maſter, is it I? ſaith one of them; Maſter, is it I? ſaith another; they never dreamed that Judas ſhould betray their Maſter. Simon Magus carried the matter ſo fair, that Philip, that was one of the Deacons, reckoned him to be a true Believer, and was baptized, and continued with Philip. This is the firſt particular, That a man may have glorious ſhews of grace and holineſs, and yet have no true grace at all.
Secondly, The ſecond thing is to ſhew, that a man may have admirable gifts and parts, and qualifications that are like to grace, and yet are not true grace. For example:
A man may have an admirable gift in Preaching; he may be a very able Preacher, having a very acute and quick Invention: a profound Judgment, a retentive Memory, a clear Elocution: Judas, I make no queſtion, was as good a Preacher as the reſt of the eleven Apoſtles; a man may preach to others, and yet he himſelf in the mean while be a caſt-away; Oh we that are Preachers, we may preach againſt Pride with proud hearts: againſt Covetouſneſs with covetous hearts: preſs Self-denial with ſelf-ſeeking hearts: preſs Repentance with impenitent hearts: we may preach theſe things, and yet not feel them at all in our own hearts: So, a man may have an admirable gift in Prayer (I do not ſay the grace of Prayer), there is a great deal of difference between the gift and the grace of Prayer; the gift of Prayer makes a man proud, the grace of Prayer makes a man humble: the gift of Prayer abounds in outward expreſſions, the grace of Prayer conſiſts in inward impreſſions upon the heart; the gift of Prayer vents its ſelf in publick, but the grace of Prayer is moſt enlarged in private; the gift of Prayer makes a man pray in his own ſtrength, but the grace of Prayer makes a man pray in the ſtrength of Jeſus Chriſt; the gift of Prayer makes a man expect an eccho of praiſe from men, but the grace of Prayer expects only the approbation of God; the gift of prayer that may be loſt, but the grace of Prayer is never loſt; I ſay, a man may have admirable gifts in Prayer, excellent Expreſſions, and ſeeming-impreſſions upon the heart: ſome may pray like Saints, and in the mean time live like Devils. I am confident this deceives many: Some there are that have fine voluble Tongues in Prayer, that a man would think them to be Angels in prayer: but look into their lives, and O how crooked are they in their paths and converſation?
So, A man may have the gift of Government, ſo much prudence and policy: a man may be ſuch a deep Polititian, that he may be able to ballance the affairs of a Kingdom, and yet have no grace at all; that was the caſe of Achitophel: he was ſo prudent and politick in his counſels, that he was eſteemed as an Oracle of God, 2 Sam. 16.23. And yet for all this, ſuch a one may come ſhort of Heaven; and that may be ſaid to thoſe men that have thoſe parts, and gifts, and qualifications, and are not ſanctified; that have the gifts of preaching, and praying, and Government, which was ſaid to Simon Magus, Thy money periſh with thee; ſo they and their gifts, and parts, and qualifications periſh with them.
Thirdly, Again, you ſhall ſee in another particular, how far Profeſſors may go, and yet come ſhort of Heaven; namely, he may have ſome ſuperficial beginnings and taſts of grace and holineſs, and yet have no truth of grace, and ſo come ſhort of Heaven; let me ſhew you this in theſe four particulars:
1. He may be able to give his aſſent to the truth; he may conſent to this truth, That the Bible is the word of God, and that he believes it is ſo; ſo Simon Magus did, Acts 8.13, the Text ſaith, that he believed.
2. He may have ſo much knowledg as may move his affections with joy, that he may rejoyce in the word that he knows: thus the Phariſees, They rejoyced in John Baptiſts light for a ſeaſon, John 5.35. And it is ſaid of the ſecond ground in the Parable, that they received the word with joy, Luke 8.13. And God ſpeaks of the Hypocrites, Iſa. 58.2, Yet they ſeek me daily, and delight to know my ways, as a Nation that did rigteouſneſs, and forſook not the Ordinance of their God: they ask of me the Ordinances of Juſtice, they take delight in approaching to God; and yet all this, it was but like a Land-flood that is quickly dryed up: or like a flaſh of lightning which quickly paſſeth away.
3. He may have ſuch a taſt and ſuperficial beginning of grace, that he may be moved ſo much at a Sermon, as to have ſome kind of purpoſe and reſolution of amendment of life, 1 Sam. 26.21, you may read there that wicked wretch and Hypocrite Saul had ſometimes good purpoſes and reſolutions: Then ſaid Saul, I have ſinned; Return my ſon David, for I will no more do the harm; he was convinced in his conſcience, that it was out of malice that he did perſecute that innocent Servant of God; ſo it may be you may have ſome Drunkard, when he lyes under the ſmarting Rod of Gods diſpleaſure, to vow that he will never be drunk more.
4. A man may have this taſt and ſuperficial beginning of grace, that he may attain to ſome external reformation; he may eſcape the pollutions of the world through the knowledg of the Lord and Saviour Jeſus Chriſt, 2 Pet. 2.20. A natural carnal man, an Hypocrite, may get ſo much ſoap out of the Word of God, as may waſh his outſide, but yet he may return to the mire again, becauſe he is a Swine ſtill: he may be waſhed like a Hog on the outſide, but yet he is a Swine ſtill: Hypocrites may abſtain from many ſins out of a ſlaviſh fear, and perform duties out of by-reſpects; Jezzabel faſted, the Phariſees prayed, and gave alms; Felix feared and trembled, here was the beginnings and taſts of grace; theſe taſted of the heavenly gift: Heb. 6.4; they had a taſt of the water of life, but they ſpit it out again.
But then it may be demanded, What is the reaſon that a Profeſſor may go ſo far in the ways of Chriſtianity, and yet come ſhort of Heaven?
For anſwer, I ſhall give you reaſons for all theſe three particulars:
Firſt, A Profeſſor may go thus far in the way to Heaven, and yet come ſhort of Heaven, for theſe two reaſons:
1. Becauſe there is ſome failing in his profeſſion; his profeſſion wants either root or ſincerity, or love to Jeſus Chriſt.
It may be his profeſſion wants root: he hath taken up the profeſſion of Religion, but he was never yet humbled; the Plow of humiliation never went deep enough: he was never convinced of the indiſpenſible need that he hath of Chriſt, to ſay, Give me Chriſt, or I dye; he was never convinced of the evil of ſin, of the burden of ſin, of the loathſome nature of ſin, of the Hell that is in every ſin.
Or it may be he wants Sincerity, he takes up Religion for by-ends, or for ſelf-intereſt, or it may be he follows Chriſt for the Loaves: for indeed there are but few that follow Chriſt for Chriſts ſake. It was the complaint of Auſtin, Jeſus is ſeldom ſought for Jeſus ſake. And as God complains, Zech. 7.5, When ye faſted and mourned, did ye at all faſt unto me, even unto me? Ephraim is an empty Vine, bringing forth fruit unto himſelf, Hoſ. 10.1.
Or it may be, his profeſſion wants love; now love is an inward principle; and where the inward principle of love is in the heart, there profeſſion never fails, Epheſ. 6.24, Grace be with all them that love our Lord Jeſus Chriſt in ſincerity. But now, it may be outwardly he hath ſome love to Jeſus Chriſt, as the Prophet Ezekiel ſpeaks of his Hearers, or God to him concerning them: Son of Man, the children of thy people come unto thee as the people cometh, and they ſit before thee as my people, and they hear thy words, but will not do them: for with their mouths they ſhew much love, but their heart goeth after their covetouſneſs, Ezek. 33.30, 31. And the Lord Chriſt may ſay to them, juſt as Dalilah ſaid to Sampſon, How canſt thou ſay thou loveſt me, when thy heart is not with me? Judg. 16.15. That is one Reaſon.
2. A ſecond is this: Men may go ſo far in the way to Heaven, and yet come ſhort of it; becauſe though they have an outward lamp of profeſſion, yet they have no oyl in their lamps: that is, no reality; they have not that faith that works by love: they have not that repentance which teacheth them more mortification, which crucifieth the fleſh; theſe are the Reaſons of the firſt Branch.
Secondly, It may be demanded, How comes it to paſs, that men may be ſo confident that they are in a ſtate of grace, and yet come ſhort of Heaven?
The reaſon is this, becauſe of their own ſelf-flattery, and ſelf-deluſion: They think themſelves ſomething when they are nothing, and ſo deceive themſelves: they think themſelves rich, and increaſed in goods, and ſtand in need of nothing; whereas they are wretched, and miſerable, and poor, and blind, and naked. They think they have grace, when indeed they have none; they think their Grace is true, when it is but counterfeit; they think their faith is true Faith, when it is but Fancy; they think their Repentance is true Repentance, when it is but Worldly-ſorrow; they think their obedience is true Obedience, when it is but Hypocriſie. It may be they take Civility for Sanctity, and natural parts for true Piety: it may be they take Reſtraining-grace for Renewinggrace, and ſo they are deceived in their ſpiritual Eſtates. Thouſands there are that deceive themſelves in this particular.
Thirdly, It may be demanded: But how comes it to paſs that it is poſſible for men to come near to Heaven, and yet come ſhort of Heaven?
For anſwer to this, I ſhall give you but two Reaſons:
Firſt, Men come near Heaven, and yet come ſhort of Heaven, becauſe they will not come up to the price; I do not mean the price of merit; I abhor that opinion, to think that we can merit Heaven; but my meaning is this, they do not come up to the price of means: though nothing can be done by way of merit, yet much muſt be done in the uſe of means: my meaning is, they will not do that which Jeſus Chriſt would have them do: they will not ſuffer that which muſt be ſuffered; they will not forſake that which muſt be forſaken.
1. They will not do that which Jeſus Chriſt would have them do; for Example, they will not walk exactly, they will not renew their repentance; they will not ſet about the work of God with all their might, and mind, and ſtrength; they will not work out their ſalvation with fear and trembling; there is much to be done, many duties to be done from a right principle, in a right manner, and to a right end.
2. They will not ſuffer that which is to be ſuffered; our Saviour ſaith, If any man will come after me, let him deny himſelf, take up his croſs and follow me: You muſt be content to bear his Croſs, as well as to wear his Crown; Now this they will not do.
Again, They will not forſake that which muſt be forſaken; our Saviour ſaith, a man muſt part with his right-eye, and right-hand, any thing that ſtands in oppoſition to, or that comes in competition with him. Now men will not do, they will not ſuffer, they will not forſake what Chriſt would have them: It fares with them as with a pedling Chapman, who likes a Commodity well, but he will not come up to the price of it; men are willing to do ſomething, but they will not do ſo much as is required: they will not proportion their labour according to their work, they will not make up the hedg according to the breach. This is certain, many there are that come ſhort of Heaven, becauſe they do not uſe the utmoſt of their endeavours, for the proſecution of the end; many come ſhort of Heaven, becauſe of their ſlight endeavours in the way of heaven, Luke 13, Strive to enter in at the ſtrait gate; for many, I ſay unto you, will ſeek to enter in, and ſhall not be able; What is the reaſon? they only ſeek, but do not ſtrive; It is not enough for you to ſeek to enter in at the ſtrait gate, unleſs you ſtrive, and you muſt ſtrive as in an Agony; ſo the word foreign, ſignifies the Original.
Secondly, A ſecond reaſon is this, Why ſome men come ſo near Heaven, and yet come ſhort of Heaven, Becauſe of their Apoſtacy: they begin in the ſpirit, and end in the fleſh: they put their hands to the Plow, and look back; you did run well, who did hinder you, that ye ſhould not obey the truth? Gal. 5.7. You do not obey it conſtantly, you are not ſteady and firm in the truth, but you are ſtarting aſide like a broken bow; falling from the truth in their profeſſion, and in their practice of Religion: Theſe are the reaſons why men come near Heaven, and yet come ſhort of Heaven. And thus I have proved the Point in the three Branches of it. Now what uſe ſhall we make of it?
The Uſe is this, by way of Conviction; Oh what terrour may this ſtrike into the hearts of all thoſe who are only Nominal Chriſtians, that have a name only to live, and in the mean time are dead; that have a form of Godlineſs, but are as great ſtrangers to the power of it, as Pagans are to the profeſſion of it! Oh what terrour may this ſtrike into the hearts of all you that come ſhort of thoſe that come ſhort of Heaven! and if you come ſhort of thoſe that come ſhort of heaven, what will become of you? For example, May a man be a frequenter of the Word of God? May a man make conſcience of keeping the Sabbath? I mean, for the external obſervation of it: May a man be a countenancer of Religion, and yet come ſhort of Heaven? then what will become of them that neglect Ordinances? What will become of them to whom the Word of the Lord is a burden? The word of the Lord is unto them a reproach, they have no delight in it, Jer. 16.10. And what will become of them that ſay of the ſervice of the Lord, What a wearineſs is it? Mal. 1.13. What a wearineſs is it to wait on God, and to hear Sermons? If a man may be a Believer, and yet come ſhort of Heaven, I mean, a temporary Believer, to believe for a while; then what will become of them that believe not at all? believe none of the Precepts of God to obey them? nor the promiſes, to embrace them, nor the threatnings to tremble at them; If a man have outward reformation, and yet come ſhort of Heaven; What then will become of them that have no reformation at all, that wallow in the mire of their ſins? What will become of Lyars, and Swearers, and Drunkards. The Phariſees were no friends to thoſe groſs ſins, and yet they came ſhort of Heaven. Oh that this might awaken all thoſe that are yet aſleep in their ſins, that are rockt in the Devils Cradle, and that do not underſtand their own condition! May a man have natural parts and qualifications, and yet come ſhort of Heaven? What will become of them that are Sots in matters of Religion, that have not obtained to their A B C in Religion, but are ignorant of the fundamentals of Religion? May a man have ſome ſuperficial taſts and beginnings of grace, and give his aſſent to the truths of the Goſpel? May he receive the word of God with joy? May he be moved at a Sermon, and have a reſolution to obey, and reform many things, and yet come ſhort of Heaven? then how doleful and dreadful is their condition, that have no affection to, nor no delight in the Word of the Lord? that have no purpoſes of new and better obedience; but they come to hear the Word out of Formality and Cuſtom, and not to get any ſpiritual advantage to their own ſouls: Oh! if this were ſeriouſly thought upon, it would make Sinners to look about them, and to fall down at the feet of God, and ſay, Lord, what will become of me! Lord, what will become of me!
Ʋſe 2. Of Exhortation. I ſhall cloſe this Point with a word of Exhortation. If it is poſſible for many that profeſs the Truth and true Religion, and are confident that they are in a ſtate of grace, and ſeem to come very near to Heaven, and yet for all that to come ſhort of it; then as you love your God, as you love your Souls, as you love your Peace, as you deſire to appear with comfort before your Judg, reſt not in any bare outward profeſſion; reſt not in a naked name of Religion: Be not contented that you have the Lamps of Profeſſion, unleſs you have the Oyl of ſaving Grace. Conſider, what advantage will it be for you to come near to heaven, to come to the brow of the hill, as it were, and afterwards to drop down into hell! What advantage will it be for a man to be lifted up to heaven, and not lifted up into heaven! it is the greateſt curſe that can poſſibly be expreſſed. Oh what a cutting Corroſive, what a gnawing Worm will this be to all Eternity, for a man to ſay, I came near to Heaven, to the top of the Hill, and yet I fell ſhort of thoſe glorious hopes that are laid up for the Saints in light: O what a ſtinking Cockatrice will this be to them that have but a bare naked name of Religion, an outward profeſſion only.
It may be thou art no Swearer, nor Lyar, nor Sabbath-breaker, but it may be thou art a covetous wretch, over head and ears in the world, tumbling up and down in dirt and clay, as if there were no other happineſs but here below: It may be thou art but a formal Chriſtian; it may be thou art but a picture that hath hands and eyes, but no legs: it may be thou haſt eyes, but no feet to run the ways of Gods Commandments: It may be, it may be ſaid of ſome of you young men that hear me this day, what was ſaid of the young man in the Goſpel, You are not far from the Kingdom of God; what will this advantage you, if you do not follow Jeſus Chriſt fully, and obey him ſincerely, that you may enjoy him eternally! O that my counſel this day were accepted by you; in the fear of the Lord give no reſt to your eyes, nor ſlumber to your eye-lids, until you can ſay, Bleſſed be God, I am more than the beſt Hypocrite in the world; though he can outſtrip me in ſhew, yet for the inſide I outſtrip him. But it may be you will ſay, What is this inſide of Chriſtianity, this eſſential Religion, wherein you would have us outſtrip Hypocrites, and thoſe that come ſhort of Heaven?
I will tell you in three words: To the Eſſentials of Chriſtianity, there are theſe three things required:
1. Union with Chriſt.
2. Renewing Grace.
3. A Compliance with the Will of Chriſt.
Firſt, Union with Chriſt: Till you are united to him, you have no intereſt in him, nor benefit by him; therefore look this, that you have the Spirit of God to unite you to the Lord Jeſus Chriſt: Our Saviour ſaith, John 15.4, As the branch cannot bear fruit of it ſelf, except it abide in the Vine, ſo neither can you bring forth fruit, unleſs you abide in me. O labour for this Union: when the Soul is once united to him, then it hath communion with him, in his life, in his death, in his reſurrection, in his interceſſion, in his graces, and comforts, and all. What is that which knits the Ciſtern to the Fountain? You know it is the Leaden Pipe, that is it that is the conveyance from the Conduit-head to the Ciſtern: ſo here; What is it that knits thy Soul to Jeſus Chriſt, that thou mayſt be continually partaking of him, who is the Fountain of light, and life, and peace, and conſolation? What is it but this Pipe, the Union that is between Chriſt and the ſoul? Now a Hypocrite hath not this Union, he is not united to Chriſt: it may be he bears the name of Chriſt, but never was ingrafted into him: it may be he is tyed to Chriſt by the thred of an outward profeſſion, as the Seions is tied to the ſtock, but yet he is not ingrafted into the ſtock.
Secondly, It conſiſts in renewing Grace: If any man be in Chriſt, he is a new creature, 2 Cor. 5.17. An Hypocrite may have many trinkets and bables, as we ſay; I, but a Regenerate man, he brings forth one Jewel worth ten thouſand of them: An Hypocrite may have reſtraining grace; but a truly Regenerate man, he is renewed in the ſpirit of his mind: he hath a new name, which I ſpake of in ſo many Sermons, the white Stone, and the new Name, Rev. 3.
Thirdly, This Eſſence of Chriſtianity, conſiſts in a total compliance with the Will of Chriſt; he that is a true Believer, a true Regenerate man, an inſide Chriſtian, he can ſay, Lord, not my will, but thy will be done; Lord, Rule in me as thou pleaſeſt, ſo I may be but thine; take poſſeſſion of my heart, and diſpoſſeſs ſin and Satan: he will ſay, Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee.
But now an Hypocrite, it may be he gives up his name to Jeſus Chriſt in profeſſion, but he doth not give up his heart to Chriſt in ſubjection and ſubmiſſion: it is one thing to give up the name to Chriſt, and another thing to give up the heart to Chriſt; when you give up the key of the Caſtle to Chriſt, then you will ſay, Lord, I will do what thou wouldſt have me do, and ſuffer what thou wouldſt have me ſuffer, and forſake what thou wouldſt have me forſake, there is nothing I have, though it be as dear to me as my right-hand, and right-eye, but I will part with it at thy command.
To ſhut up all, If you would not come ſhort of them that come ſhort of Heaven, then reſt not in a bare profeſſion, in a bare naked name of Chriſtianity; labour to be united to Chriſt, labour for renewing Grace: labour to give up your ſelves to Jeſus Chriſt; let there be a compliance in your will to the will of Chriſt.
Again, If many may be confident that they are in a ſtate of Grace, and yet come ſhort of Heaven; O then take heed of ſelf-deluſion, and ſelf-flattery, to think your ſelves ſomething when you are nothing, and ſo deceive your own ſouls: It is better a thouſand times for a man to think himſelf nothing when he is ſomething, than to think himſelf ſomething when he is nothing; ſaith the Apoſtle, 1 Cor. 15.10, I have laboured more abundantly than they all, and yet not I, but the grace of God which was with me. Beg earneſtly of God that you may know the worſt of your ſelves, and the beſt of Jeſus Chriſt; and pray, O Lord, let me not be deceived in this great buſineſs of Eternity; let me not go to hell with vain hopes of Heaven.
Thirdly, May a man come near to Heaven, and yet come ſhort of it? O then take heed of theſe two ſins, Slothfulneſs and Apoſtacy.
Take heed of Slothfulneſs: Be not ſlothful in buſineſs, but fervent in ſpirit, ſerving the Lord, Rom. 12.11, The Kingdom of Heaven ſuffers violence, and the violent take it by force, Matth. 11.12. Give all diligence to make your calling and election ſure; ſet to the work with all your might, put your whole ſtrength to the work: ſhake off all drowſineſs and dulneſs.
And then take heed of Apotacy: this makes many that come near to Heaven, to come ſhort of Heaven, becauſe they do not hold out to the end: He that endures to the … ſhall be ſaved; bleſſed are they who notwithſtanding all difficulties and diſcouragements that they meet with in Heavens way, are reſolved to hold out to the end, and in the end. Thus I have diſpatcht the firſt Doctrine, That it is poſſible for many that profeſs the Truth, and are confident that they are in a State of Grace, and ſeem to come near to Heaven, and yet for all that to come ſhort of Heaven.
Now I come to the ſecond Doctrine in this laſt Branch of my Text, from theſe words; Come ſhort of it. And the Doctrine is this: To come ſhort of eternal Reſt, is ſuch an unvaluable and unconceivable, and irrecover able loſs, that it is to be trembled at, by all ſorts of perſons whatſoever.
It is a loſs to be trembled at by all thoſe that have not quite loſt their ſenſe and feeling. For the confirmation of this truth, there are theſe two Queries I ſhall ſpeak to:
Firſt, What it is to come ſhort of this eternal Reſt.
Secondly, How it may appear that this coming ſhort of Heaven, is ſuch an unvaluable, irrecoverable, and unconceivable loſs.
For the firſt, What it is to come ſhort of this eternal reſt; What is it? Oh! God grant that neither you, nor I, nor any ſoul here preſent, may ever experimentally know what it is to come ſhort of Gods eternal reſt; let me ſhew you what it is, that you may avoid this dreadful danger; The Original word here uſed, is foreign, and it ſignifies to come too late, juſt as thoſe five fooliſh Virgins that had no oyl in their Lamps, they came and knockt, Lord, Lord, ſaid they, open to us: but the door of Mercy was ſhut, they came too late; Matth. 25.10, 11. It ſignifies likewiſe to fail of that which a man expects, Heb. 12.15, Looking diligently, leſt any man fail of the grace of God. Or it ſignifies this, for a man to miſs the Gole or Prize that he runs for, and ſo it is a Metaphor from runners in a Race: if they be heavy, or lumpiſh, or careleſs, they loſe the Prize, they miſs the Gole; So Chriſtians that are ſecure. and careleſs, and ſlothful, and mind every thing more than that one thing that is neceſſary; they come too late, they fail of Grace and Glory, they miſs the Gole, they loſe the Prize, they are deprived of that eternal happineſs they expected: this is to come ſhort of this eternal Reſt.
Second, It may be demanded, How will it appear that this coming ſhort of eternal Reſt, is ſuch an unvaluable, unconceivable, and irrevocable loſs, that it is to be trembled at?
I anſwer, It will appear by theſe three reaſons:
They that come ſhort of Heaven, they loſe, 1. The Preſence Of God in eternal happineſs.
They that come ſhort of Heaven, they loſe, 2. The Favour Of God in eternal happineſs.
They that come ſhort of Heaven, they loſe, 3. The Fruition Of God in eternal happineſs.
Firſt, They that come ſhort of this Eternal Reſt, they loſe the preſence of God; how great, how unconceivably great this loſs is, it paſſeth my skill to tell you: But conceive it thus: David tells us, in Pſalm 16. ult. In his preſence is fulneſs of joy, and at his right hand are pleaſures for evermore. Now, if in the preſence of God be the fulneſs of joy, then certainly in the want of his preſence, is the fulneſs of miſery? If at his right hand are pleaſures for evermore, then certainly at his left hand is wo, and miſery, and calamity for evermore: even ſuch miſery as the Prophet Ezekiel ſpeaks of, Ezek. 2. ult. A roll of a book was written within and without, lamentations, and mourning, and wo: And it ſtands with reaſon it ſhould be ſo; for, if God be light, then a ſeparation from God muſt needs be darkneſs; If God be life, then a ſeparation from God muſt needs be death; If God be the fountain of Bliſs, then the ſeparation from him muſt needs be the poſſeſſion of all miſery, and wo, and calamity, and diſtreſs, that can poſſibly be expreſſed or conceived. This puniſhment of loſs, in the opinion of all Divines, doth incomparably torment the ſoul, more than all the puniſhment, and tortures, and torments of Hellfire: Nay, the loſs of that heavenly and unconceivable Joy, the loſs of one hours communion with the crowned Saints in glory, the loſs of one glimpſe of the glorified Body of Jeſus Chriſt, is a greater and far more and conſiderable loſs, than the loſs of all the Kingdoms of the World beſides: I know that carnal men have very carnal conceits of Heaven and happineſs, becauſe they look uſually upon heaven and ſpiritual things with carnal eyes: but if they did but look upon them with ſuch an eye as Moſes did, Heb. 11.27, By the eye of Faith he ſaw him that was inviſible: if they would not look upon things that are ſeen, but upon things that are not ſeen; For, the things that arn ſeen are themporal, but the things that are not ſeen are ſpiritual and eternal, as ſaith the Apoſtle, 2 Cor. 4.18. If they could but look upon them with ſpiritual eyes, then they would acknowledg, that a thouſand thouſand rendings of the body from the ſoul, are far leſs than one rending of the ſoul from God. It was the ſpeech of one Nicoſtratus, a curious Painter, to one that admired at him for looking ſo wiſhfully upon a curious Picture; Oh, ſaid he, if thou hadſt but my eyes, thou wouldſt admire what I admire; ſo may I ſay to men that will not now believe that the loſs of Gods preſence is ſuch a loſs; hadſt thou but ſpiritual eyes, thou wouldſt acknowledg the truth of what I now ſay, That the loſs of Gods preſence is ſuch a loſs as can never, never, be ſufficiently bewailed, no not with tears of blood. It was the ſpeech of Chryſoſtom, and it was a ſavoury ſpeech; I had rather endure a thouſand Hells, than to hear that one dreadful ſentence, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels: And ſuitable to this was the ſpeech of Auguſtine, I could be contented to endure the torments of Hell for a while, ſo I might but ſee the glorified body of Jeſus Chriſt in Heaven; for you know what our Saviour ſaith, Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me, John 17.24. The ſight of Chriſts glory in heaven, is that which makes heaven to be Heaven. It was a good ſpeech of Luther, Heaven without Gods preſence, would be but as a Box without a Jewel. Now if this Beatifical Viſion, as it is called, the beholding of the glory of Chriſt in Heaven, be ſuch a happineſs; Oh what is it to be excluded and thruſt out from the glorified preſence of Chriſt, never to ſee his face! You know when Saint Paul told the Diſciples at Epheſus, Acts 20.25, 38, And now behold, that ye all, among whom I have gone preaching the Kingdom of God, ſhall ſee my face no more. This cut them to the heart, this occaſioned ſo much ſorrowing and ſadneſs, becauſe he ſaid, You ſhall ſee my face no more: Now if that were matter of ſo much ſadneſs, never to ſee the Apoſtles face more; Oh, what will it be, when Jeſus Chriſt ſhall ſay to ſuch an one, Thou ſhalt never ſee my face; Go thou curſed wretch, get thee away from me: go to Hell, to the Devil and damned ſpirits: there, there, ſhall be thy portion for ever and ever! This is the firſt Reaſon, to ſhew how unvaluable, how unconceivable this loſs is; the coming ſhort of Heaven is the loſs of Gods preſence.
2. The ſecond Reaſon is this: They that come ſhort of Heaven, as they loſe the preſence of God, ſo they loſe the favour, love, mercy and compaſſion of God; the favour of God is better than life, Pſalm 63.3, Becauſe thy loving-kindneſs is better than life, my lips ſhall praiſe thee; becauſe when this life is gone, the favour of God towards his Elect will laſt to all eternity, therefore it is better than life; but they that come ſhort of Heaven, loſe this favour of God; all pity, all mercy, all compaſſion, all hope of favour ſhall then be utterly taken away; God will be ſo far from ſhewing favour to them, that he will laugh at their deſtruction, and mock when their fear cometh as deſolation, and their deſtruction as a whirlwind; when diſtreſs and anguiſh cometh upon them, as it is Prov. 1.26, 27: They ſhall loſe not only the favour of God, but the favour of all their Friends that they have enjoyed here upon earth: they ſhall loſe the favour of their Fathers and Mothers, of Huſbands and Wives, and Children and boſom-Friends: for although they were nearly related to them, yet if they come to heaven, and themſelves excluded, thoſe glorified Saints that are in heaven, will abandon them with deteſtation and deriſion; nay, they will rejoyce in their deſtruction, and in the execution of Gods juſtice and vengeance upon them, Pſal. 58.10, The righteous ſhall rejoyce when he ſeeth the vengeance; a glorified Father in Heaven ſhall rejoyce in the deſtruction and condemnation of a damned Son; a glorified Yoke-fellow in Heaven ſhall rejoyce in the deſtruction and damnation of ſuch a Yoke-fellow as is condemned: No prayers, no tears, no ſobs nor ſupplications, no cryings to the mountains to fall upon them, ſhall one whit avail: there ſhall be no Mediator, none in heaven or earth to plead for them, or to ſpeak one word on their behalf. This is the ſecond Reaſon, They that come ſhort of Heaven, loſe the favour of God.
3. They that come ſhort of Heaven, as they loſe the preſence of God, and the favour of God; ſo they loſe the fruition of God, the enjoyment of God in eternal happineſs; they loſe a Crown that is incorruptible, undefiled, that fades not away, that is reſerved for the Saints in light: they loſe an inheritance, an everlaſting inheritance: If the loſs of an earthly comfort (ſuppoſe it be of a dear Wife, or hopeful Child, or a boſom Friend, or an outward Eſtate of an Inheritance of a thouſand pounds a year: if the loſs of a ſtately Houſe, or the loſs of a rich Ship at Sea) doth many times ſo affect a man, that it goes to his very heart; you know what Jacob ſaid, If Benjamin be taken away, my dearly beloved ſon Benjamin, then ſaid he, ſhall I go to my grave mourning; my gray hairs will be brought with ſorrow to the grave, Gen. 42.38. If an earthly loſs, the loſs of an earthly comfort, do ſo affect and afflict a man, O what will the loſs of an everlaſting Kingdom, of everlaſting Glory, of everlaſting Happineſs, of thoſe everlaſting Pleaſures that are at the right hand of God, which eye hath not ſeen, nor ear heard, neither hath it entred into the heart of man to conceive; O how will this loſs torture and torment the ſoul, and make ſuch a one cry out in anguiſh and extream bitterneſs, Oh curſed beaſt that I was, to me was the Goſpel preacht in power and purity; I lived in a City where heavenly Manna was dropping down every day, on the week-day as well as on the Lords day; to me was Jeſus Chriſt proffered in all his beauty and imbroidery: nay, the Miniſters of the Goſpel did woe me, intreat me, invite me, and beſeech me, as if Jeſus Chriſt himſelf had been upon his knees, beſeeching me to be reconciled; to me was Salvation tendred, but I neglected all, I ſlighted all, and now muſt I for ever endure thoſe torments that might have been eſcaped, and muſt for ever be deprived of thoſe joys that might have been gained: I might have been what now I am not; O that I might be any thing rather than what I now am: O that I might be a Toad, or a Serpent, or any thing, or nothing! The conſideration therefore of this loſs, the loſs of happineſs, the loſs of ſuch a happineſs, the loſs of an eternal happineſs, will rend the caul of their hearts in a thouſand thouſand pieces: the tears of hell will not be ſufficient to bewail the loſs of Heaven, eſpecially if you take in but theſe three aggravations of this loſs.
1. They that loſe this eternal happineſs, ſhall look upon others that have gained it; they ſhall look upon the Saints and Servants of Chriſt that are now in joy in that unconceivable Glory, whereof themſelves come ſhort, and this will be an eternal Corroſive to their conſciences; ſo ſaith our Saviour, Luke 13.28, There ſhall be weeping and gnaſhing of teeth, when ye ſhall ſee Abraham, and Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and you your ſelves thruſt out; All the bleſſed Saints and Servants of God, received into Heaven, and themſelves ſhut out: that is one aggravation.
2. Take in this aggravation alſo, That this loſs of eternal happineſs, is ever accompanied with the puniſhment of ſenſe; if it were only a puniſhment of loſs, it was a dreadful puniſhment, but the puniſhment of loſs never goes alone: they that loſe Heaven, muſt have Hell for their portion: they muſt have thoſe unconceivable tortures and torments, which infinitely ſurpaſs the capacity and comprehenſion of ſuch poor creatures as we are: Alas! we know not what it is to lye under the burden of Gods wrath: when Mountains and Milſtones of wrath are thrown upon the ſoul, and the Lord will ſo far enable the ſoul, that it ſhall be bearing that wrath, and bearing, and bearing it to all Eternity.
3. Take in this aggravation alſo: This loſs it is irrecoverable, once loſt, and ever loſt: Heaven once loſt will never, never be recovered; after as many millions of years as there are drops in the Ocean, that loſs will ſtill be bewailed, and bewailed, and bewailed to all Eternity. If you put all theſe together, I believe you will aſſent to me now, and acknowledg the truth of this point; That to come ſhort of Heaven, is ſuch an unvaluable, and unconceivable, and irrecoverable loſs, that it is to be trembled at by all ſorts of perſons whatſoever: For the uſe of this point,
Firſt, By way of Information.
Secondly, By way of Exhortation:
Firſt, By way of Information: It ſhews us the extream folly and madneſs of all impenitent Sinners, who will venture the loſs of God, and the favour of God; the loſs of Chriſt, and the preſence of Chriſt; the loſs of heaven and happineſs, and the loſs of their own ſouls, rather than they will loſe the pleaſures of ſin, which are but for a ſeaſon: it is ſuch a madneſs, that heaven and earth may ſtand amazed at it! Conſider, and befool your ſelves, O you carnal and careleſs ones, if you have not ſinned away your very ſenſe and reaſon alſo: Conſider, bluſh, and be aſhamed, and be confounded in the preſence of the Lord this day; you that never yet ſet your faces towards Heaven, you that never made it your buſineſs to look out for a Chriſt; you that never ſhed a penitential tear from a broken heart; you that cannot abide to think of Humiliation and Repentance; you that never ſought for eternal happineſs by patient continuance in well-doing; you that know not what it is to mortifie a luſt: you that know not what it is to deny your own hearts any thing, to croſs your own wills in any thing: you that are ſo far from working out your own ſalvation with fear and trembling, that you work out your own damnation without fear and trembling, without horror and aſtoniſhment: that never once think of it, that never once lay to heart this loſs, this coming ſhort; I cannot, if I had the tongue of men and Angels, I were not able to expreſs the evil of coming ſhort of eternal happineſs; you can now ſell Glory for vanity; Heaven for Earth; the pleaſures that are at the right hand of God, for the pleaſures of ſin that are but for a ſeaſon: But the time will come, when with heart-rending complaints, you will tear off your own hair, and rend your own hearts in pieces, and cry out, O fools, beaſtly fools, ſenſleſs ſots that we were, to bereave our ſelves of eternal happineſs, for a little momentany pleaſures, for the ſatisfaction of a baſe luſt! O what Bedlams, O what humane beaſts were we, that would deprive our ſelves of manſions in the New Jeruſalem, for a few bruitiſh carnal ſenſual delights! O what mad-men were we, that would venture the loſs of an eternal habitation in that place, where to be, and to be moſt happy, is all one! rather than we would croſs our own carnal and corrupt wills in any thing, we would fulfil the fleſh, and the mind: O how will you then exceedingly befool your ſelves? It is ſtoried of Lyſimachus a King, being purſued by his Enemies, and being very thirſty, he ſold his Kingdom for a draught of drink: but afterward he cryed out, Alas, What a bargain have I made, to ſell my Kingdom for a draught of drink! O this, even this, is the condition of all you that ſell Heaven for Earth, that ſell Pearls for Pebles, that ſell your immortal Souls, that ſell the hopes of eternal happineſs, for the ſatisfaction of a baſe luſt: O how will you cry out, What a Bedlambeaſt have I been, that have run ſuch a hazzard, the loſs of ſuch a Crown, an incorruptible Crown, ſuch a Crown of eternal Glory! O what a beaſt have I been, that have ventured the loſs of Heaven, and the favour of God, and the preſence of God, and the loſs of my own Soul, and that for nothing, for toys and trifles, for droſs and traſh! You can now complain of the Service of God, and ſay, It is an unprofitable Service; What profit is it to wait upon the Lord? what profit is it that we kept his Ordinances, and that we have walked mournfully before the Lord of Hoſts? Mal. 3.14. But a time will come, when you will wiſh that a thouſand years had been ſpent in faſting, and ten thouſand thouſand years had been ſpent in the ſtricteſt Exerciſe of Religion, rather than you ſhould have come ſhort of that eternal happineſs; you now are ready to ſay, when the Miniſters preſs you to pray in your Families, and catechiſe your Families, and read the Scriptures in your Families, and to drive a Trade for Heaven: when we preſs you to theſe things, you are ready to ſay, We have no leiſure: alas, we cannot look after theſe things, we have no time to ſeek heaven and happineſs: No time! Well, well, you that can find no time to look after thoſe things that are of infinite concernment; you that have no time to ſeek for Heaven, you will have time enough to bewail the loſs of Heaven, when a thouſand years are gone, and ten thouſand years are gone, and a thouſand, thouſand, thouſand years are gone in bewailing your loſs, bewailing this unconceivable damage and detriment: when as many millions of years are gone as there are drops of water in the Ocean, there will be time enough to bewail it to all eternity; O the folly and madneſs of all thoſe that will live in ſin, and lye in ſin; and for the pleaſures of ſin, will venture the loſs of thoſe pleaſures that are at the right hand of God for evermore! it is ſuch madneſs as cannot be expreſſed or conceived. That is one Uſe.
Secondly, By way of Exhortation: And I have two Exhortations to tender to you, if God would give you but hearts to hearken: and the Lord of his infinite mercy bow and incline your hearts to conſider what I ſay.
Firſt, If the coming ſhort of this eternal Reſt, be ſuch an unconceivable loſs: Then, foreſee this danger, and tremble at it, tremble at the apprehenſion of it; if you be fleſh and blood, tremble at it: Think with your ſelves, certainly there will come a day, when a final Sentence muſt paſs upon my ſoul, either a ſentence of Abſolution, or a ſentence of Condemnation: if the ſentence of Condemnation, Depart from me thou curſed wretch, into everlaſting fire, prepared for the Devil and his Angels, Matth. 25.41. If that ſhould be the final Sentence that ſhould paſs upon me, what would become of me! As God ſpeaks to the unrighteous Judg, Iſa. 10.3, And what will you do in the day of viſitation, and in the deſolation which will come from far? to whom will ye flee for help? So ſay I to thee: What wilt thou do in the day when that ſentence paſſeth upon thee? Whither wilt thou flee for help? O the weeping, and wailing, and gnaſhing of teeth, that this coming ſhort of Heaven will produce; eſpecially when thou ſhalt conſider, that God was every day dealing with thee, ſtretching out his hand to have gathered thee, and to have converted thee, and to have brought thee home, but thou wouldſt not! Jeſus Chriſt offered me a plaiſter of his own heart-blood to heal me, but I trampled it under-foot; the Spirit of God was knocking at the door of my heart, ſometimes by the Hammer of the Law, and ſometimes by the Hammer of the Goſpel; the Spirit of God was hindering me from ſin, and was ſtirring up holy motions in my heart, and thoſe I quenched; the Miniſters of the Goſpel they preſt hard upon me to yield to thoſe warnings, frequent warnings that were tendred to me: but the Miniſters I deſpifed; and I mockt the Meſſengers of God, which he ſent to me to warn me not to come into this place of torment: O the horrible, helliſh, hideous cryes, the fearful and doleful ſcreetches, roarings and yellings, that theſe conſiderations will fetch from thee, when thou ſhalt conſider that thou haſt not obeyed the Goſpel, thou haſt not known in this thy day the things that belong to thy peace; but thou haſt wilfully loſt ſuch a Crown, ſuch a Kingdom, ſuch happineſs, as will be matter of heart-tormenting ſorrow and mourning to all eternity; if the loſs of the Ark, which was but a type of Gods preſence, 1 Sam. 4.18, 19, 20, was ſo terrible to that good old man Eli, that he fell down and brake his neck, when he heard of the loſs of it; and to that good woman, Phinehas, in her Travel, when the Ark was loſt, that ſhe cryed out, The glory is departed from Iſrael! O what then think you will be the loſs of Gods preſence, the loſs of his Favour, the loſs of eternal Happineſs, the loſs of this Crown and Kingdom which I have been ſpeaking of! Oh, how will this make ſuch damned wretches cry out in extream bitterneſs, The Glory, the Kingdom, the happineſs: the Glory, the everlaſting Glory is departed from me, and I muſt never ſee the face of God any more! This is the firſt Exhortation; Foreſee this evil, and tremble at it.
My ſecond Exhortation is this: Do not only foreſee this danger, but ſtudy with the utmoſt endeavours of your ſouls to prevent it: Prevent it, you will ſay, How muſt I do that? I will tell you that, if God will but give you hearts to follow my counſel.
Firſt, Be ſure to avoid thoſe ſins that clog, and hamper, and fetter thee as it were in the way to Heaven; ſo that thou canſt not with any patience run the Race that is ſet before thee; ſuch as theſe: Pride, Preſumption, Unbelief, Apoſtacy, Earthlineſs, Selfiſhneſs, Security and Senſuality: O theſe are the ſins that fetter thee, and hamper thee, away with them therefore.
Secondly, Pluck up thy feet, and reſolve to run the ways of Gods Commandments: pray with David, that God would enlarge your hearts that you may run in the way of his Commandments, Pſal. 119.32. He doth not beg that the way may be made large, but that his heart may be enlarged: I will walk in the way of thy Commandments, though it be never ſo narrow, though there be never ſo many croſſes in it, or thorns, or difficulties, or diſcouragements: if thou wilt but enlarge my heart, I will run in the ways of thy Commandments.
Thirdly, Take heed of delays and procraſtination, of putting it off from day to day, by ſaying, there will be time enough hereafter; it will be time enough for me to look after Heaven, when I have got enough of the World; If I do it the laſt year of my life, in the laſt month of the laſt year, in the laſt week of the laſt month, it will ſerve; O take heed of delays, this putting off of Repentance hath ruined thouſands of Souls; ſhun that Pit whereinto many have fallen: ſhun that Rock upon which many have ſuffered ſhip-wrack; ſay with David, I made haſte, and delayed not to keep thy Commandments, Pſal. 119.60.
Fourthly, Look upon the Crown of Glory ſet before thee; have the Goal in thy Eye, juſt as Moſes had: he endured the frowns of Pharoah on the one hand, and he ſcorned the flatteries and Riches of Egypt on the other hand: Why? becauſe he had an Eye to the recompence of Reward; O look upon the Crown and white Robe, and let this quicken you.
Fifthly, Be ſure thou hold out unto the end: if thou wouldſt not come ſhort of Heaven, be not like many runners in a Race, that ſit down in the midſt of the way; Be thou faithful unto the death, ſaith our Saviour to the Church of Smyrna, Revel. 2.10, and I will give thee a crown of life; He that endures to the end ſhall be ſaved, Matth. 24.13. Therefore, be ſtedfaſt and unmovable, always abounding in the work of the Lord, knowing that your labour ſhall not be in vain in the Lord; abhor Apoſtacy as much as thou wouldſt abhor Hell it ſelf.
Now to preſs this Exhortation upon you, take theſe Motives:
Firſt, If you have but willing minds, it is accepted of God, ſo ſaith the Apoſtle; for if there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. If thou uſeſt the utmoſt endeavour of thy Soul, the Lord will help thee; if thou faint, he will ſupport thee; if thou overcome, he will Crown thee.
Secondly, Conſider, that among runners in a Race here on Earth, there is but one that will get the Goal; I, but here in the Race of Chriſtianity, if thou do but ſo run, thou mayſt obtain: If thou do not ſit down, if thou art not weary of well-doing; If thou by patient continuance in well-doing, ſeek for glory and immortality, there is eternal life for thee, thou ſhalt have a Crown of glory; Nay, there are ten thouſand, thouſand Crowns in Heaven. The Lord Chriſt will give every one a Crown, that holds out to the end, 2 Tim. 4.8, Henceforth there is laid up for me a Crown of righteouſneſs, which the Lord the righteous Judg ſhall give me at that day.
But, why doth he call it a Crown of Righteouſneſs?
Anſwer, It is called a Crown of Righteouſneſs, becauſe it is a Crown purchaſed by the blood of Chriſt, and a Crown that is promiſed. Now ſaith the Apoſtle, This righteous Crown, or this Crown of Righteouſneſs, is laid up for me, and not only for me; there is not only one Crown and one Kingdom for me, but it is laid up for all thoſe that love the appearing of the Lord Jeſus Chriſt. O this glorious Maſter! He makes every one of his Servants to be crowned Kings: He hath made us Kings unto God, Rev. 1.6.
Thirdly, Conſider the time of running is but ſhort, but the time of your Reward will be eternal; if you do not come ſhort of this eternal Reſt, but hold out, and run to the end of the Race: If you can but ſay with the Apoſtle, 2 Tim. 4.7, I have fought a good fight, I have finiſhed my courſe, I have been faithful unto the death; I have not wickedly departed from my God, as David ſpeaks, Pſal. 18.21. If you be not Apoſtates, but hold out to the end, know that your labour ſhall not be in vain in the Lord. O the unconceivable Reward! O the invaluable and unconceiveable Bliſs of all thoſe that come to this eternal Reſt! The tongue of Men and Angels is not able to expreſs it. I beſeech you on the one ſide, fear the loſs of it: and on the other ſide, let the conſideration of that eternal happineſs, quicken you to do the utmoſt of your endeavours to attain it; If you had ten thouſand lives to ſpend in the ſervice of God; if you had ten thouſand Eſtates to lay down at his feet; if you could do as much as all the Apoſtles did, and all the Martyrs did or ſuffered; let me tell you, the fruition of Jeſus Chriſt one day in glory, will recompence it all. The Lord work theſe things upon our hearts, that every one of us here preſent may fear exceedingly and continually; leſt a Promiſe being left of entring into his Reſt, we ſhould forſake the Promiſe, and by forſa ing the Promiſe, ſhould come ſhort of eternal Happineſs.