The Parable of the Pilgrim, Parable · Chapter 19

The Parable of the Pilgrim · Parable · Chapter 19

p. 177CAP. XIX.

Of many other devices to diſcourage him in his Journey. Eſpecially if he ſhould chance to get a fall.

HEre the Holy man reſted himſelf again for a little ſpace, to ſee if th… were ought that his Diſciple had a mind to propoſe, who all this while had been in a profound ſtilneſs. But when he ſaw that he did nothing but ponder upon what he had ſpoken, and remained ſo fixed, as if he had been chained to his mouth, and could not ſtir from thence; he went on in his diſcourſe, which he clearly diſcerned the poor ſoul moſt greedily received. You look, ſaid he, as if you were not at all dejected at what I have delivered; and perhaps you are the better ſatisfied, becauſe you expect to be entertained with more pleaſant news than hitherto hath ſaluted you. But I muſt deal ſincerely with you, and ler you know that many of the pleaſures in this way that you are to go, conſiſt more in beating enemies, than in having none; in victories and triumphs, rather than in not being expoſed to dangerous conflicts. And therefore be contented to hear that all your enemies will fall into a rage, and be filled with madneſs, when they ſee their ſtratagems become ſo unſucceſsful. And that they may take ſome revenge for ſo ſhameful a diſappointment, they will procure that you be exceedingly deſpiſed and ſcorned as a very poor wretch, and a filly creature. They will ſet the very Boyes and Girls to laugh and hout at you: or, which is worſe, they will lay all the falſe things to your charge that they can p. 178deviſe, and throw in your teeth any old fault which you have committed, and not only brand you with very diſgraceful names, but alſo calumniate you as a man of ill deſigns. But if you will be ſafe, I charge you not to heed theſe things at all; no not if they go about to rob you, or proceed to beat you, or uſe you very deſpitefully, and perſecute you with as much violence as malice can miniſter to their fury. Remember what I now ſay unto you, as you love your life, and contend not with them, ſtrive not fiercely againſt them, nor ſpend ſo much as a fit of anger upon them. Content your ſelf as well as you can with the damage received, and paſs on quietly, as though no hurt had been done, leſt you involve your ſelf in worſe dangers, and ſuffer a far greater harm than they have in their power to do you. Carry this only in your mind, that to be at Jeruſalem in ſafety with Jeſus, is a thing that ought to be purchaſed with far harder uſage than all this; and then you will not ſo much as repine at it, but be more comforted by your patience, than you could have been by remaining free from ſuch afflictions.

Let this alſo be added for your ſupport, that if they ſee you are ſo hardy, as not to be at all moved by theſe affronts, but rather well contented with ſuch rude and dirty abuſes; it will give as great diſcouragement to them, as they hoped thereby to have given you. You will grow a very conſiderable perſon in their account, and they will ſtand in fear of you as one that is like to hearten many others in this journey, from which they labour by ſo many waies that they may be deterred. Which muſt not be expounded as if their heart would not ſerve them to trouble p. 179you any longer when they ſee you return all their blows upon themſelves; for as long as their malice laſts, they will not ceaſe to be a vexation to you, and to labour to bring you into ſome new danger. Nay, it is likely they will from all theſe diſappointments only learn to go to work more craftily, and lay all their heads together to contrive ſome inſenſible waies of effecting your ruine. But, as I ſaid before, keep in your mind Jeſus and Jeruſalem, and they will give you ſecurity, and countermine all their plots to undo you. As for inſtance, it is poſſible they will endeavour to ſow ſome differences between you and your fellow-travellers, when you meet with any to bear you company. They will ſtudy to work in you an ill opinion, and to make you ſhy of each other; nay, to caſt ſuch bones of contention among you, that you ſhal grow paſſionate, fall out by the way, & break company: of which ſeparation they will be the more deſirous, becauſe they know it is ſo profitable for you in your travels to have the benefit of good companions. Now if in this caſe you do but look upon Jeſus; though the fire were already kindled, it would be inſtantly extinguiſhed. And if Jeruſalem do but come into your mind, if you do but caſt a glance upon that ſweet and quiet place; it will preſently make a calm in your ſoul, which cannot think it likely you ſhould come thither, but in the paths of Peace and Love. As much as in you lyeth therefore, live peaceably with all men, and much more with your Brethren and Companions. And as one of the Eldeſt Guides that ever travelled this way hath left us directions, let it be ever a principal part of your care, to keep the Ʋnity of the Spirit in the bond of Peace.

p. 180I hope that what I now ſay, together with that diſpoſition which brought you hither to me, will render one caution (which elſe ſhould have been here interpoſed) as unneceſſary to you, as it is needful in it ſelf: which is, That you enter not into hot diſputes, and ſharp contentions with any man, no not about the Opinions in which they pretend Religion is concerned. But yet let me paſs an Obſervation or two upon thoſe Conteſts which ſeem to exerciſe ſo much of ſome mens zeal, and tell you; That I do not remember I have been acquainted with any man who was in love with Controverſies, that much minded the way to Jeruſalem, or ſtudied to be ſo able to do the Will of God, as to confute and ſilence the Adverſaries that he oppoſed. This wrangling piece of Learning, is alwaies wont to leave the moſt neceſſary truths, that it may purſue thoſe which are are unprofitable and good for nothing. Nay, it is obſerved by wiſ men, to be generally accompanied with this baſe quality; that it cannot exerciſe the Underſtanding without provoking the paſſions, nor ſpeak of Moderation it ſelf without diſtemper, nor treat of peace and quietneſs, without putting the ſoul into diſorder. And therefore I could never diſcern that ſuch Diſputers have any great faculty of deſcrying the Truth about which they contend; but make that a matter of great difficulty and perplexity which the peaceable people, and they who are free from paſſion and prejudice, do eafily diſcover. And here I ſhall not ſtick to refreſh your mind a little with the pleaſure of a Story or Parable which I have ſomewhere met withall out of Anſelme a man of no mean eſteem in the times wherein he lived. There were two men, ſaith he, who a little before the Sun p. 181was up, fell into a very earneſt debate concerning that part of the Heavens wherein that Glorious body was to ariſe that day. In this Controverſie they ſuffered themſelves to be ſo far ingaged, that at laſt they fell together by the ears, and ceaſed not their buffetings till they had beaten out each others eyes. And ſo it came to paſs that when a little after, the Sun did ſhow his face, there was neither of theſe doughty Champions that could diſcern one jot a thing ſo clear as the Prince of lights, which every child ſaw beſide themſelves. It would be too great a diſparagement to your underſtanding, if I ſhould ſpend a moment in teaching you to apply it to our preſent purpoſe. It is ſufficient to add, That though zeal for Religion be not only commendable, but required of us, yet we muſt take great heed leſt we ſtrive ſo hotly and paſſionately for every Opinion which we have conceived, that we quite loſe our faculty of diſcovering either that, or any thing elſe which is truly good. I may well ſay any thing elſe; for theſe controverſies in Religion I have heard ſome wiſe men obſerve, do much hinder the advancement of other Sciences and the increaſe of good knowledge in the World. And therefore a great Reſtorer of Learning among our ſelves was wont to ſay, that he was like the Miller near one of our famous Univerſities, who uſed to pray for peace among the Willows. For while the wind blew and the Windmills wrought, the Watermill was leſs cuſtomed. And juſt ſo it is with theſe diſputes: while they are high and ſet mens wits in agitation, they draw away their thoughts from other profitable ſtudies, and hinder their minds from ſuch noble inquiries as would do a great ſervice to mankind. Pray therefore for the peace of thoſe that p. 182travel to Jeruſalem and do you ſeek it and purſue it by all means poſſible. Or if any be contentious and obey not the truth; mark ſuch perſons and avoid them.

And truly there are ſo many enemies as you have heard to exerciſe our zeal, that we had not need to create more and to ſeek for enemies among our ſelves. They are ſo combined and confederate for our miſchief and undoing, that it ſtands us in hand to unite our forces alſo for our mutual defence and not to give them that advantage which they greedily gape for and will certainly have by our ſad diviſions. So great is their ſubtilty and ſo intent they are to make the utmoſt uſe of it, that if we have any wit it had need be joyned to obviate their deſigns, and not imployed to make wide breaches, at which without much difficulty they may eaſily enter and deſtroy us. For, beſides all the wayes of deceiving us that have been already related, I muſt not forget to remember you of a condition into which you may fall, of which they will not fail to ſerve themſelves as much as they are able. It is poſſible I mean that ſome way or other a fit of ſickneſs may ſurprize you in your journey; or it may ſo happen that ſuch a great want may be your portion, that no man will offer you any help, or regard your cryes when you beg for relief. At this ſeaſon your enemies will gather about you, and as if they meant at once to ſwallow you up, they will put ſtrange fancies into your head and abuſe your mind with ſuch black and melancholy thoughts as may prove no ſmall affliction to you. They will inſult over you, and tell you that your folly and preſumption in undertaking this tedious journey, hath reduced you to ſo great extremities: or that p. 183ſome hainous ſin for which you have not yet been humbled, is the cauſe of this ſad condition: or that you are one whom Jeſus hates, which hath made him to abandon you to theſe ſtraights to chaſtiſe your confidence: or that he loves you ſo little, as not to care whether any body mind you: or at leaſt that you have ſo ill deſerved of mankind, that none of them regards you or hath any ſollicitude for your welfare. And all theſe tales they will tell over and over again in your ears, to feed your melancholy and diſquiet of Spirit; to make you murmur and fall into diſcontent; to breed in you an ill opinion of your Jeſus, or to provoke you to anger and diſpleaſure againſt your Brethren; and if it be poſſible to work you into ſuch uncharitable thoughts of them, that you ſhould never love them any more. But now it will concern you very much to ſtop your ears to all theſe lamentable ſtories, and to make as if you heard them not at all. You muſt ſay over your old leſſon as oft as they repeat theſe ſuggeſtions and whiſper to your ſelf theſe words, I am nought, I deſerve theſe miſeries; it is not ſtrange that I am ſick or poor, but that I am no worſe. And then, if you pleaſe, you may defie all theſe enemies and let them know that you do not ſo much as deſire the removal of theſe burdens, nor care for any thing in the World but only for the Love of Jeſus, and to be with him in peace at Jeruſalem. Tell them, you cannot believe that he hates a man who is poſſeſſed with this Deſire; but howſoever it be, that you are reſolved to try him by going on and perſevering perpetually in it.

But then if it ſhould happen that any of theſe aſſaults which I have named ſhould prove ſo ſtrong as p. 184not only to ſhake you but alſo to make you ſtumble, yea to throw you down and to give you ſuch a fall that thereby ſome hurt is done you: Or ſuppoſe that you ſhould chance to ſtep aſide and to divert a little out of the direct path which leads to Jeruſalem; you muſt know that they will make a foul ſtir about it, and accuſe you heavily for having done that, which they laboured with all their power to make you do. I cannot tell you how you will look upon your ſelf in ſuch a caſe if you ſhould ſlide into it, but if you will follow my advice, I would not have you to eſteem it ſo great and horrid a matter as they will make it, nor ſuffer your ſelf to be affrighted and aſtoniſhed at it. All that any wiſe man would bid you do in ſuch a condition is no more but this; That as ſoon as you obſerve your fall and are come to your ſelf again, you get up preſently, return into the old path, and uſe ſuch remedies and medecines as every good body preſcribes in ſuch caſes. Conſider ſeriouſly by what means you were drawn aſide, humble your ſelf at the feet of God; be afflicted, mourn and weep ſo far that the ſmart you ſuffer may keep you hereafter from the ſin; ſtrengthen your reſolution; fortifie your ſelf in thoſe weak places where you are lyable to ſurpriſe; be more watchful for the future, and more inſtant in prayer for the aides of Divine grace. But when this is done be ſure you do not lye along upon the ground crying and bewailing your misfortune, nor ſtand amazed in your errour complaining that you have been ſo miſerably miſlead. For I am certain this will do you more harm then good, and give your enemies ſuch advantage againſt you, that they will double their laughter at your folly; firſt for your fall, and then for your lying along or ſtanding ſtill after you was caſt down. And p. 183truly I am of the opinion, that your fall will not do them ſo much ſervice as your lying ſtill: and that they will not clap their hands ſo much to ſee you down, as to ſee that you have no heart to riſe, but go about to bury your ſelf in ſorrow. If you would deject them and ſpoil their mirth, lift up your ſelf from the earth; and when you are upon your legs again, remember for what end they are beſtowed upon you. Proceed forward I mean in your journey as faſt as you can, and do not think it is to any purpoſe to ſtand looking into your wounds and weeping into your ſores. For beſides that all that time you make no progreſs in your way, the wounds themſelves alſo are made more angry and you hinder the ſpeedineſs of the Cure. Provide therefore that they be inſtantly bound up, that the parts may cloſe and unite together, that your ſtrength may return, and your journey may be continued with as much courage and alacrity as it was begun. But immoderate grief I aſſure you will never ſuffer this; which will rather keep the wounds open, make your weakneſs greater, and cauſe the ſtop which hath been occaſioned by your fall to laſt longer. I know your enemies will be alwayes caſting this miſcarriage in your teeth, and be calling upon you to remember the place where they tript up your heels: but whatſoever they ſay, do not think your ſelf obliged to be continually turning your head that way, nor to be ever looking back upon your lapſe and your pain. For they intend nothing elſe but to detain you in your courſe: and if they cannot freez your blood and make you ſtand ſtock ſtill in a cold amazement, yet they hope hereby to diſ-ſpirit your ſoul and render you ſo dull, lumpiſh and unfit for travel, that you ſhall move but a very ſlow pace in the way to Jeruſalem. Be not ignorant p. 184therefore, I beſeech you, of theſe devices, but take heed leſt they make as great advantage of your ſorrow as they could of your ſin. So you be drown'd and ſwallow'd up, they care not whether it be by over much pleaſure, or by over much grief. They can ſerve themſelves of your ſpiritual trouble and affliction of mind, as well as of your carnal delights and bodily injoyments. They can make uſe of either to draw you from God, or at leaſt if by the one they draw you away from him, they will labour by the other to keep you from returning back unto him.

Nay, ile tell you a fetch they have beyond this. When they have immerſed you as deep as they can in ſorrow, if they perceive you are aware of their deſign and that you reſolve not to ſink any further nor to be overwhelmed with it; then will they make that ſorrow which you have already felt, to be the inſtrument of plunging you into a new gulph of which you did not ſo much as dream. They will take that very part upon them, which you your ſelf ſhould have acted before; and tell you that it was very ill done to ſpend ſo much of your pretious time in unprofitable grief. They will call you Fool for your labour, in afflicting your ſoul ſo long. They will perſwade you, it was a new ſin to waſt thoſe hours in bewailing your offences, which ſhould have been imployed in amending of them. And therefore it is but neceſſary that I warm you again to be before hand with them and to ſecure this weapon for your own uſe. Keep it I ſay in your own power, leſt if they wreſt it from you, it ſerve them in due ſeaſon to wound you withall. Let your ſoul know from your ſelf that it is not fit to ſtand wringing your hands when you ſhould be uſing them p. 185in your work; and do not ſtay to hear this from your enemies mouth. Do not let them have the contentment to ſee you caſt down ſo immoderately by your own means, that if you riſe, it may be only to fall again by theirs. But put them to as great an affliction by the diſcovery of their practiſes, as they would have made you indure by the ſucceſs of them. Let them know that your errour ſhall only make you take the greater heed, that you mean to go the faſter by your fall, and to recompenſe your remiſneſs with an higher zeal. But as for affliction and ſorrow, that you will reſerve your ſelf for them till a time when they ſhall be more profitable, then now that you have a mind to be doing better then ever. Tell them that you do not intend to ingage Religion againſt it ſelf, nor make it guilty of being an hindrance to its own proper buſineſs. Give them to underſtand that ſince you have done your ſelf ſo much miſchief already, you will take care there be no addition to it by the means of the pious pretences of deep Humiliations. Remember them effectually of the old obſervation which may ſerve to quaſh them in the midſt of their greateſt triumphs over you, viz. That thoſe things which for the time that is paſt are worſt of all, may prove for the time to come to be the beſt. We take advice of the future of thoſe things which are gone by us. Good counſels in our after-actions owe not a little to the miſcarriages of former dayes. Our follies do teach us wiſdome, and by lapſes we learn to go more ſteadily.

And if they continue ſtill to inſult and to make ado about this buſineſs, give not the leaſt regard to them; but call to your ſoul continually and cry, On, on, (my Soul) ſtand not to hearken to what they ſay, look not p. 186back again, get thee forward as faſt as thou canſt; and in ſtead of loſing more time by theſe dejections of ſpirit; let us ſtudy by our courage to regain that which we have already loſt. Nay, I would have you to proceed in your courſe, juſt as if nothing at all had hapned, keeping Jeſus in your mind and a vehement renewed deſire and indeavour to continue in his favour; which he is never wont to deny thoſe, whoſe hearts are ſincerely bent to pleaſe him.

And yet it may happen after all this that you may meet with a worſe uſe that they will make of your lapſes. They may take occaſion from thence to perſwade you to be well contented with ſuch miſcarriages and not to trouble your ſelf to amend ſuch faults as have no remedy. Their indeavours will not be wanting to poſſeſs you with an opinion, which hath infected too many minds; That you cannot imitate Jeſus, but have undertaken an impoſſible taſk which you will never be able to perform. This they may repreſent with a great deal of artifice and many fair colours: ſaying, Alas poor Soul! in what a vain and idle labour haſt thou ingaged thy ſelf? what meaneſt thou thus to ſtrain thy wings in aſpiring to that which no creature on earth can reach? Doſt thou think to be like the Son of God? To wiſh to be ſo good, is the higheſt perfection of humane weakneſs. But to go about it; is only to make a more large diſcovery of that natural frailty. It is a pattern too illuſtrious for thee to look upon, much more to follow. It belongs not to meer men to be ſuch great undertakers. Thou mayſt as well think to work miracles, as deſign to imitate his Vertues. It lyes not within the compaſs of fleſh and blood to become ſo ſpiritual and divine. And if p. 187thou hadſt not already forgotten thy falls, thou couldſt not dream of raiſing thy ſelf to ſo high a pitch. Can any heart put up ſuch affronts with patience as thou meeteſt withall? Who can indure ſuch abſtinence, or exerciſe ſuch Charity, or practiſe ſuch Meekneſs as thou ſeeſt in Jeſus? Sit down vain man, and comfort thy ſelf in this, that He hath done ſo worthily. It is enough to praiſe and extol ſuch perfections: but it is too much to arrive at them. There is no man in his wits would trouble himſelf about a buſineſs, though he apprehend his obligations never ſo great that preſs him to it; when he hath ſo good an excuſe as this at hand, that is not poſſible to be effected.

I cannot ſtay to tell you the long ſpeeches that they will detain you withall in this Argument. Only you may know that there is no Theme more eaſie and plauſible than this, wherein to dilate themſelves: and therefore you may expect a world of ſpecious reaſons to induce you to believe that no man can obey the Commands of Chriſt, or follow his great Example. Which perſwaſion, if they can by any means inſtill into your ſoul, I muſt aſſure you before-hand, that it will prove the moſt dangerous temptation that ever made an aſſault upon you. It will cut (as I may ſo ſpeak) the very ſinews of your ſpirit, and cramp your ſoul, ſo that you will never be able to travel to Jeruſalem. This infuſion will not only diſcourage you, but perfectly benum you, and make you languiſh in a perpetual lethargy. The opinion of Neceſſity doth not more quicken and excite us, than that of Impoſſibility doth deaden and diſ-ſpirit us in any undertaking. And therefore now if ever, you muſt run as faſt as you can to the extract which I gave you. You muſt take p. 188a good draught of thoſe enlivening ſpirits which I commended, and are incloſed in that ſentence which you muſt carry along with you. You muſt repeat it again and again; I deſire nothing but Jeſus; nothing but Jeſus. He hath filled my ſoul with a purpoſe to go to him. He hath inſpired me with ſtrong reſolutions to follow after him. And ſure He will not fail to be my help, my ſtrength, and my ſalvation.

And here let me beſeech you to conſider diligently before-hand, that they are his own words to his Diſciples juſt before he left the world,Joh. 13.15John 13:15 I have given you an example, that you ſhould do as I have done to you: And how that one of thoſe perſons hath alſo told us, That he left us an example that we ſhould follow his ſteps. 1 Pet. 3.211 Pet 3:21To what end, I pray you, did He give us that which we cannot take? What are we the better for the Copy which he hath left, if it be ſuch as we cannot tranſcribe? Did he intend to brave us, rather than inſtruct us by his actions? Were they meant to upbraid out imbecillity, and not to inſpire us with courage and ſtrength? Inſtead of provoking our ſpirits, were they only deſigned to make our ambition deſpair? And when he ſhould have awakned our diligence, did he only come to aſtoniſh us with wonders, and caſt our ſouls into a ſtupifying admiration? Theſe are baſe and leud ſuppoſals, of which the ancient Pilgrims did never ſo much as dream. They thought they ſaw in him what mortal men by the Grace of God might hope to attain. They lookt upon him as the advancer of humane Nature, not only in his own perſon, but alſo in all thoſe who would undertake to follow him. They were incouraged and inflamed by beholding him to imitate his heavenly life: and by his p. 189Grace have left us themſelves as inſtances and examples of that excellent virtue which Believers on Jeſus may come unto. They imitated him ſo happily, that they themſelves are become Originals. They cry out aloud unto us, that we ſhould be followers of them, as they were of Chriſt. 1 Cor 11.11 Cor 11:1And muſt we now ſtand only gazing upon them; and ſpend our time in commending the Piety of ancient dayes? Muſt we think that thoſe were priviledged Ages which were attended with ſuch a Grace that doth not deſcend upon future ſucceſſions? Did the favours of Heaven dye with thoſe great ſouls? Muſt wee ſeek for Chriſtians only under their ruines, and in their Monuments? Muſt we adore their reliques in Books, and pleaſe our ſelves in Idaeas, and Patterns of things which we cannot imitate? Is it enough that we live in a profound ſleep, if it be but interrupted ſometimes with pleaſant viſions? Do they ſpeak only to the firſt-born children of Chriſt, when they ſay, Brethren, Phil. 3.13Phil 3:13be followers together of us, and mark them which walk ſo, as you have us for an enſample? Was it the priviledge of their birthright to be ſo good, and muſt we be contented to remain bad? Are we ſuch puiſnees that muſt expect no portion of Divine Grace,Eph 5.1Eph 5:1 or think of being followers of God as dear Children of his? For the Love of God let us not think that his treaſures are exhauſted, or that he is weary of his firſt munificence. His arm is no ſhorter than it was, nor are his hands leſs open. He is ſtill willing to diſpenſe his largeſſes, and to make us know that they did not end with thoſe Ages. Let us rouze up our ſelves therefore, and not loſe the benefits of Heaven, by thinking we cannot have them. Let us not impute to it ſuch an unkindneſs of giving us ſo high an example, that it might oblige us to an unprofitable p. 190trouble. Theſe are the old ſubtilties of the Serpent, which the Heathen Divines have detected as well as we. The Philoſophers themſelves were haunted with theſe clamours, and the people rang this continually in their ears; it is impoſſible to follow ſuch examples as you propoſe. But they ſet themſelves ſtoutly againſt this ſluggiſneſs. They purſued mens ſouls that made theſe excuſes, and ferretted them out of ſuch pretenſes wherein they ſought to borrow, and to make a Sanctuary for their lazineſs. You imagine, ſaith one of them, that thoſe things cannot be done, which you do not. You will needs have them far to ſurmount the nature of man, becauſe you will not be at the pains to acquire them. How much better do I think of you, than you do of your ſelves? I honour you ſo far, that I am of the mind you can be ſo good, but only you will not apply your ſelves unto it. For, Who is there that hath made a tryal with all his heart, that failed in the attempt? Who hath buckled himſelf to the work, that was deſtitute of ſtrength? To whom have not theſe things appeared more eaſie in the act, than in the imagination? The very truth of the buſineſs is, That it is not becauſe they are ſo difficult that we dare not enter upon theſe things; but becauſe we dare not enter upon them, therefore they are difficult. We affright our ſelves with imaginary hardſhips: and this fear magnifies objects, and infinitely multiplies every individual. Be but pleaſed reſolutely to undertake the taſk, and you ſhall find it as ſweet and eaſie as now it ſeems harſh and formidable. Do but think that all things yield to hard labour, and you have overcome the greateſt difficulties by that one thought.

Do you hear, Sir, what this perſon ſaith? Shall we p. 191not have as much courage as Heathens? Is there not ſo much of God remaining among us, as inſpired them with ſuch ſtrong reſolutions? It ſeems to me that he hath touched the right ſtring, and did we not ſupinely neglect our ſelves, and forget even the words of Jeſus, we ſhould conclude, That to him that believeth all things are poſſible. We hinder the proficiency of our ſouls in Piety, juſt as men do the advancement of good Learning. There are few that underſtand (as perhaps you have heard it obſerved) either the Eſtate they poſſeſs, or their Abilities to purchaſe more: but they think the one is greater, and the other leſs than indeed they are. So it comes to paſs, that overprizing what they have already acquired, they make no further ſearch, nor think of a due progreſs: or undervaluing the power that God hath given them, they expend their ſtrength and force, in things of leſſer conſequence, and make no experiment of thoſe which are the higheſt and nobleſt improvement of their minds. They content themſelves to read and pray, and confeſs their ſins, and take theſe for the beſt attainments of Chriſtians. Theſe are the fatal Pillars, beyond which they have no hopes to penetrate. Here they make a ſtand, when they ſhould go on to all other actions of an Holy Life. They run round in a perpetual circle of theſe Duties, when they ſhould move forward to a compleat imitation of their Bleſſed Saviour. Rouze up your ſelf therefore, I beſeech you, and do not deſpair by his aſſiſtance of following the great Example which he and his Holy Ones have left us. As the opinion men have of their wealth is the cauſe of want; ſo the conceit of an incurable weakneſs, is the cauſe that we do no better. They that are gone before us, have not left us to ſigh and mourn p. 192that we cannot go after them. They have not robbed us of all the Glory of doing well. We in this preſent Age, if we do but ſtir up the Grace of God which is in us, need not degenerate from the brave examples of our predeceſſors. Let us but look upon them now, and in good time we may look upon our ſelves. As their example will incourage and excite our ſouls at preſent; ſo hereafter we ſhall draw much ſpirit from our own. Having done ſo well at firſt, we ſhall bluſh not to do better afterward. And while we imitate others, we ſhall at leaſt indeavour with all our might to excel our ſelves.

I can ſee no hinderance that lyes in our way but only our own lazineſs, together with this weak perſwaſion wherewith our enemies labour to poſſeſs us: That becauſe the buſineſs is not preſently done, it is not likely to be done at all. And yet to ſay the truth, I think that our Idleneſs is to bear the blame of this perſwaſion alſo; for otherwiſe we ſhould never entertain ſuch unreaſonable apprehenſions. There are a great number of men that would do well, if they had but the courage to indure for a few daies. They have eager motions, or rather furious paſſions, and if the buſineſs could be done in a moment, or in that fit, there would not be braver men than they. But they are not willing to carry on a deſign of any length: they cannot hold out to make a work and a labour of becoming good: and ſo their ſlothful humour makes them, after the firſt attempt, to give back, and to cry out, to be better than we are it is impoſſible. A long march after our Saviour is a Bug-bear that affrights them. A tedious War with their enemies quite diſpirits them. They are loth to be at the pains of ſubduing p. 193many reſiſtances, and undergoing a laborious and continued courſe of deſtroying their oppoſers. They would not be ſouldiers all their life: nor ever ingaged in a combate with their Adverſaries. They ſee their ſins, but they either ſeem ſo great, that they imagine they cannot be vanquiſhed: or at leaſt they will not be at the trouble of it, if it cannot be done in an inſtant. After the firſt on-ſet, which is commonly very violent, they are wont to cool and make a retreat if they meet with any difficulties. They would have all effected now, and nothing left to be done to morrow. They do not care for overcoming their enemies, but they had rather end the War with them; or if they muſt fight, it ſhall be but one Battel. They would not be at the trouble of getting the better of any oppoſition; but they wiſh there were none, or that it were ſoon removed. They love the peace which will follow the victory, but they have no liſt to obtain it by a prolonged War. They would have their Adverſaries yield without many blows, and are content to engage but once for all againſt them. In this encounter, you would not think there were to be found any ſouls that are more couragious. They are all on fire, and you would take them to be more than men. But it is their idleneſs and ſloth that makes them thus active. It is their cowardiſe, and not their valour that puts them into ſuch a fury. It is becauſe they would have no more to do; but only to enjoy their eaſe, and take their repoſe. They had rather have nothing at all to do; but if they muſt imploy their Arms, they deſire inſtantly to lay them aſide again. You miſtake them if you think they have a mind ſo much as to conquer, and triumph, and reign; all they deſire is only to live, and be in quiet. But if p. 194they muſt needs overcome, and they cannot otherwiſe have their wiſhes; they would do it preſently, and by once taking pains, ever after have leave to play. Do not therefore deceive your ſelf, nor take a meaſure either of their courage, or of the ſucceſs by one impreſſion upon your enemies.Heb. 10.36Heb 10:36 You have need of Patience (if you will be a follower of Jeſus) that after you have done the Will of God, you may inherit his Promiſes. This is a Virtue which is abſolutely neceſſary in all great enterpriſes, but in none more than in this noble undertaking which you have in hand. If this be wanting, you muſt needs ſtay ſhort of Jeruſalem; but if you be armed with it, you need not deſpair of executing the pleaſure of Jeſus, and having the favour of ſeeing him there.1 James 4Jas 4 Let it but have its perfect work, and then you will be perfect, intire, and wanting nothing. By this the firſt Pilgrim which I told you of, came happily to his journeys end;Heb. 6.15Heb 6:15 for after Abraham had patiently indured; he obtained the Promiſe. And if you inquire of all that ſucceeded, you will hear this language from every one of them, Be not ſlothful, but followers of them who through Faith and Patience inherit the Promiſes. Ib. v. 12Wherefore being incompaſſed with a cloud of witneſſes, and having on every ſide ſo many glorious examples, run with Patience the Race ſet before you, looking (eſpecially) unto Jeſus the Author and Finiſher of your Faith, who for the Joy ſet before him, Heb. 12.1, 2, 3Heb 12:1Heb 12:2Heb 12:3endured the Croſs, deſpiſing the ſhame, and is ſet down at the right hand of God. For, conſider him that endured ſuch contradiction of ſinners againſt himſelf, leſt you be wearied and faint in your mind.