DIRECTIONS FOR THIS HEAVENLY COURSE.
_Question_. "But how should a poor soul do, so to run?" For this very
thing is that which afflicteth me sore, (as you say,) to think that I
may run and yet fall short. Methinks to fall short at last, Oh! it
fears me greatly! Pray, tell me, therefore, how I should run.'
_Answer_. That thou mayst indeed be satisfied in this particular,
consider these following things.
THE FIRST DIRECTION.--If thou wouldst so run as to obtain the kingdom
of heaven, then _be sure that thou get into the way that leadeth
thither_. For it is a vain thing to think that ever thou shalt have
the prize, though thou runnest ever so fast, unless thou art in the
way that leads to it. Set the case that there should be a man in
London that was to run to York for a wager; now, though he run ever so
swiftly, yet if he run full south, he might run himself out of breath,
and be never the nearer the prize, but rather the farther off. Just so
is it here. It is not simply the runner, nor yet the hasty runner,
that winneth the crown, unless he be in the way that leadeth thereto.
I have observed, (that little time which I have been a professor,)
that there is a great running to and fro, some this way, and some that
way; yet it is to be feared most of them are out of the way; and then,
though they run as swift as the eagle can fly, they are benefited
nothing at all.
Here is one runs a Quaking, another a Ranting. One again runs after
the Baptism, and another after the Independency. Here is one for
Free-will, and another for Presbytery. And yet possibly most, of all
these sects, run quite the wrong way; and yet every one is for his
life, his soul, either for heaven or hell!
If thou now say, Which is the way? I tell thee it is CHRIST, the Son
of Mary, the Son of God. Jesus saith, "I am the way, the truth, and
the life: no man cometh to the Father but by me." So then thy business
is, (if thou wouldst have salvation,) to see if Christ be thine, with
all his benefits; whether he hath covered thee with his righteousness;
whether he hath showed thee that thy sins are washed away with his
heart-blood; whether thou art planted into him, and whether thou have
faith in him, so as to make a life out of him, and to conform thee to
him; that is, such faith as to conclude that thou art righteous,
because Christ is thy righteousness; and so constrained to walk with
him as the joy of thy heart, because he saved thy soul. And for the
Lord's sake, take heed, and do not deceive thyself, and think thou
art in the way upon too slight grounds; for if thou miss of the way,
thou wilt miss of the prize; and if thou miss of that, I am sure thou
wilt lose thy soul, even that soul which is worth more than the whole
world.
But I have treated more largely on this in my book of the Two
Covenants, and therefore shall pass it now. Only I beseech thee to
have a care of thy soul. And that thou mayst so do, take this counsel.
Mistrust thy own strength, and throw it away. Down on thy knees in
prayer to the Lord, for the Spirit of truth; search his word for
direction; flee seducers' company; keep company with the soundest
Christians, that have most experience of Christ; and be sure thou have
a care of Quakers, Ranters, Freewillers; also do not have too much
company with some Anabaptists, though I go under that name myself.
I tell thee this is such a serious matter, and I fear thou wilt so
little regard it, that the thoughts of the worth of the thing, and of
thy too light regarding it, doth even make my heart ache whilst I am
writing to thee. The Lord teach thee the way by his Spirit, and then I
am sure thou wilt know it. _So run_.
Only, by the way, let me bid thee have a care of two things, and so I
shall pass to the next thing. 1. Have a care of relying on the outward
obedience to any of God's commands, or thinking thyself ever the
better in the sight of God for that. 2. Take heed of fetching peace
for thy soul from any inherent righteousness. But, if thou canst,
believe that as thou art a sinner, so thou art justified freely by the
love of God, through the redemption that is in Christ; and that God,
for Christ's sake, hath forgiven thee, not because he saw any thing
done, or to be done, in or by thee, to move him thereunto to do it.
Because this is the right way. The Lord put thee into it, and keep
thee in it!
THE SECOND DIRECTION.--As thou shouldst get into the way, so thou
shouldst also _be much in studying and musing on the way_. You know
men that would be expert in any thing, are usually much in studying of
that thing; and so likewise is it with those that quickly grow expert
in any thing. This therefore thou shouldst do.
Let thy study be much exercised about Christ, who is the way; what he
is, what he hath done, and why he is what he is, and why he hath done
what is done; as why he took upon him the form of a servant, why he
was made in the likeness of men; why he cried; why he died; why he
bare the sins of the world; why he was made sin, and why he was made
righteousness; why he is in heaven in the nature of man, and what he
doth there. Be much in musing and considering of these things. Be
thinking also, enough for thy warning, of those places which thou must
not come near; but leave, some on this hand, and some on that hand; as
it is with those that travel into other countries. They must leave
such a gate on this hand, and such a bush on that hand, and go by such
a place, where standeth such a thing. Thus therefore you must do.
Avoid such things as are expressly forbidden in the word of God.
"Withdraw thy foot far from her, and come not nigh the door of her
house; for her steps take hold of hell, going down to the chambers of
death." And so of every thing that is not in the way; have a care of
it that thou go not by it; come not near it; have nothing to do with
it. _So run_.
THE THIRD DIRECTION.--Not only thus, but, in the next place, thou must
_strip thyself of those things that may hang upon thee, to the
hindering of thee in the way to the kingdom of heaven_: as
covetousness, pride, lust, or whatever else thy heart may be
inclining unto, which may hinder thee in this heavenly race. Men that
run for a wager, (if they intend to _win_ as well as _run_,) do not
use to encumber themselves, or carry those things about them that may
be a hindrance to them in their running. "Every man that striveth for
the mastery is temperate in all things." That is, he layeth aside
every thing that would be any wise a disadvantage to him; as saith the
apostle, "Let us lay aside every weight, and the sin that doth so
easily beset us; and let us run with patience the race that is set
before us."
It is but a vain thing to talk of going to heaven, if thou let thy
heart be encumbered with those things that would hinder. Would you not
say that such a man would be in danger of losing, though he run, if he
fill his pockets with stones, hang heavy garments on his shoulders,
and great lumpish shoes on his feet? So it is here. Thou talkest of
going to heaven, and yet fillest thy pockets with stones; that is,
fillest thy heart with this world; lettest that hang on thy shoulders
with its profits and pleasures. Alas, alas! thou art widely mistaken.
If thou intendest to win, thou must strip, thou must lay aside every
weight, thou must be temperate in all things. Thou must _so run_.
THE FOURTH DIRECTION.--_Beware of by-paths_. Take heed thou dost not
turn into those lanes which lead out of the way. There are crooked
paths, paths in which men go astray, paths that lead to death and
damnation; but take heed of all those. Some of them are dangerous
because of practice, some because of opinion; but mind them not. Mind
the path before thee; look right before thee; turn neither to the
right hand nor to the left, but let thine eyes look right on, even
right before thee. "Ponder the path of thy feet, and let all thy ways
be established." "Turn not to the right hand nor to the left. Remove
thy foot from evil." This counsel being not so seriously taken as
given, is the reason of that starting from opinion to opinion, reeling
this way and that way, out of this lane into that lane, and so missing
the way to the kingdom.
Though the way to heaven be but one, yet there are many crooked lanes
and by-paths shoot down upon it, as I may say. And again,
notwithstanding the kingdom of heaven be the biggest city, yet usually
those by-paths are most beaten, most travellers go those ways; and
therefore the way to heaven is hard to be found, and as hard to be
kept in, by reason of these. Yet nevertheless, it is in this case as
it was with the harlot of Jericho. She had one scarlet thread tied in
her window, by which her house was known; so it is here. The scarlet
stream of Christ's blood runs throughout the way to the kingdom of
heaven. Therefore mind that: see if thou do find the besprinkling of
the blood of Christ in the way; and if thou do, be of good cheer; thou
art in the right way.
But have a care thou beguile not thyself with a fancy; for then thou
mayst light into any lane or way. But that thou mayst not be mistaken,
consider, though it seem ever so pleasant, yet if thou do not find
that in the very middle of the road there is written with the heart
blood of Christ, that he came into the world to save sinners, and that
we are justified, though we are ungodly, shun that way. For this it is
which the apostle meaneth when he saith, we have "boldness to enter
into the holiest by the blood of Jesus, by a new and living way which
he hath consecrated for us through the vail, that is to say, his
flesh." How easy a matter is it in this our day, for the devil to be
too cunning for poor souls, by calling his by-paths the way to the
kingdom! If such an opinion or fancy be but cried up by one or more,
this inscription being set upon it by the devil, "This is the way of
God," how speedily, greedily, and by heaps, do poor simple souls,
throw away themselves upon it; especially if it be daubed over with a
few external acts of morality, if so good! But this is because men do
not know painted by-paths from the plain way to the kingdom of heaven.
They have not yet learned the true Christ, and what his righteousness
is; neither have they a sense of their own insufficiency; but are
bold, proud, presumptuous, self-conceited. And therefore, take
THE FIFTH DIRECTION.--_Do not thou be too much in looking too high in
thy journey heavenwards_. You know men that run a race do not use to
stare and gaze this way and that; neither do they use to cast up their
eyes too high; lest haply, through their too much gazing with their
eyes after other things, they in the mean time stumble, and catch a
fall. The very same case is this; if thou gaze and stare after every
opinion and way that comes into the world, also if thou be prying
overmuch in God's secret decrees, or let thy heart too much entertain
questions about some nice, foolish curiosities, thou mayst stumble and
fall; as many hundreds in England have done, both in Ranting and
Quakery, to their eternal overthrow, without the marvellous operation
of God's grace be suddenly stretched forth to bring them back again.
Take heed therefore. Follow not that proud, lofty spirit, that,
devil-like, cannot be content with his own station. David was of an
excellent spirit, where he saith, "Lord, my heart is not haughty, nor
mine eyes lofty: neither do I exercise myself in great matters, or in
things too high for me. Surely I have behaved and quieted myself, as a
child that is weaned of his mother: my soul is even as a weaned
child." Do thou _so run_.
THE SIXTH DIRECTION.--Take heed that you _have not an ear open to
every one that calleth after you, as you are in your journey_. Men
that run, you know, if any do call after them, saying, 'I would speak
with you,' or, 'Go not too fast, and you shall have my company with
you,'--if they run for some great matter, they use to say, 'Alas! I
cannot stay, I am in haste; pray, talk not to me now; neither can I
stay for you; I am running for a wager: if I win, I am made; if I
lose, I am undone; and therefore hinder me not.' Thus wise are men,
when they run for corruptible things; and thus shouldst thou do. And
thou hast more cause to do so than they, forasmuch as they run but for
things that last not, but thou for an incorruptible glory. I give thee
notice of this betimes, knowing that thou shalt have enough call after
thee, even the devil, sin, this world, vain company, pleasures,
profits, esteem among men, ease, pomp, pride, together with an
innumerable company of such companions; one crying, 'Stay for me;' the
other saying, 'Do not leave me behind;' a third saying, 'And take me
along with you.' 'What! will you go,' saith the devil, 'without your
sins, pleasures and profits? Are you so hasty? Can you not stay and
take these along with you? Will you leave your friends and companions
behind you? Can you not do as your neighbors do--carry the world, sin,
lust, pleasure, profit, esteem among men, along with you?'--Have a
care thou do not let thine ear now be open to the tempting, enticing,
alluring, and soul-entangling flatteries of such sink-souls as these
are. "My son," saith Solomon, "if sinners entice thee, consent thou
not."
You know what it cost the young man whom Solomon speaks of, (in the
7th of Proverbs,) that was enticed by a harlot. With her much fair
speech she won him, and caused him to yield; with the flattering of
her lips she forced him, till he went after her, as an ox to the
slaughter, as a fool to the correction of the stocks; even so far till
the dart struck through his liver, and he knew not that it was for his
life. "Hearken unto me, now, therefore," saith he, "O ye children, and
attend to the words of my mouth: let not thine heart decline to her
ways, go not astray in her paths; for she hath cast down many wounded;
yea, many strong men have been slain (that is, kept out of heaven) by
her. Her house is the way to hell, going down to the chambers of
death." Soul, take this counsel, and say, 'Satan, sin, lust, pleasure,
profit, pride, friends, companions, and every thing else,--let me
alone, stand off, come not nigh me; for I am running for heaven, for
my soul, for God, for Christ--from hell and everlasting damnation! If
I win, I win all; and if I lose, I lose all! Let me alone for I will
not hear.' _So run_.
THE SEVENTH DIRECTION.--In the next place, _be not daunted, though
thou meetest with ever so many discouragements in thy journey
thither_. That man that is resolved for heaven, if Satan cannot win
him by flatteries, he will endeavor to weaken him by discouragements,
saying, 'Thou art a sinner,' 'thou hast broken God's law,' 'thou art
not elected,' 'thou comest too late,' 'the day of grace is past,' 'God
doth not care for thee,' 'thy heart is naught,' 'thou art lazy,' with
a hundred other discouraging suggestions. And thus it was with David,
where he saith, "I had fainted, unless I had believed to see the
goodness of the Lord, in the land of the living." As if he should say,
'The devil did so rage, and my heart was so base, that had I judged
according to my own sense and feeling, I had been absolutely
distracted. But I trusted to Christ in the promise, and looked that
God would be as good as his promise, in having mercy upon me, an
unworthy sinner; and this is that which encouraged me, and kept me
from fainting.'
And thus must thou do when Satan, or the law, or thy conscience, do go
about to dishearten thee, either by the greatness of thy sins, the
wickedness of thy heart, the tediousness of the way, the loss of
outward enjoyments, the hatred that thou wilt procure from the world
or the like; then thou must encourage thyself with the freeness of the
promises, the tender-heartedness of Christ, the merits of his blood,
the freeness of his invitations to come in, the greatness of the sin
of others that have been pardoned; and that the same God, through the
same Christ, holdeth forth the same grace as free as ever. If these be
not thy meditations, thou wilt draw very heavily in the way to heaven
if thou do not give up all for lost, and so knock off from following
any farther. Therefore, I say, take heart in thy journey, and say to
them that seek thy destruction, "Rejoice not against me, O mine enemy:
when I fall, I shall arise; when I sit in darkness, the Lord shall be
a light unto me."
THE EIGHTH DIRECTION.--_Take heed of being offended at the cross that
thou must go by, before thou come to heaven_. You must understand (as
I have already touched) that there is no man that goeth to heaven but
he must go by the cross. The cross is the standing way-mark, by which
all they that go to glory must pass.
"We must through much tribulation enter into the kingdom of God."
"Yea, and all that will live godly in Christ Jesus shall suffer
persecution." If thou art in thy way to the kingdom, my life for
thine, thou wilt come at the cross shortly. The Lord grant thou dost
not shrink at it, so as to turn thee back again. "If any man will
come after me," saith Christ, "let him deny himself, and take up his
cross daily, and follow me." The Cross! it stands, and hath stood,
from the beginning, as a way-mark to the kingdom of heaven. You know
if one ask you the way to such and such a place, you, for the better
direction, do not only say, 'this is the way,' but then also say, 'You
must go by such a gate, by such a stile, such a bush, tree, bridge,'
or such like. Why, so it is here. Art thou enquiring the way to
heaven? Why, I tell thee, CHRIST IS THE WAY; into him thou must get,
even into his righteousness, to be justified. And if thou art in him,
thou wilt presently see the cross. Thou must go close by it; thou must
touch it; nay thou must take it up, or else thou wilt quickly go out
of the way that leads to heaven, and turn up some of those crooked
lanes that lead down to the chambers of death.
Now thou mayst know the cross by these six things: 1. It is known in
the doctrine of justification. 2. In the doctrine of mortification. 3.
In the doctrine of perseverance. 4. In self-denial. 5. In patience. 6.
In communion with poor saints.
1. In the doctrine of _justification_ there is a great deal of the
cross. In that, a man is forced to suffer the destruction of his own
righteousness for the righteousness of another. This is no easy matter
for a man to do. I assure you it stretcheth every vein in his heart,
before he will be brought to yield to it. What! for a man to deny,
reject, abhor, and throw away all his prayers, tears, alms, keeping of
sabbaths, hearing, reading with the rest, in the point of
justification, and to count them accursed; and to be willing, in the
very midst of the sense of his sins, to throw himself wholly upon the
righteousness and obedience of another man, abhorring his own,
counting it as a deadly sin, as the open breach of the law! I say, to
do this indeed and in truth, is the biggest piece of the cross; and
therefore Paul calleth this very thing a suffering; where he saith,
"And I have suffered the loss of all things," (which principally was
his righteousness,) "that I might win Christ, and be found in him, not
having (but rejecting) my own righteousness." That is the first.
2. In the doctrine of _mortification_ is also much of the cross. Is it
nothing for a man to lay hands on his vile opinions, on his vile sins,
on his bosom sins, on his beloved, pleasant, darling sins, that stick
as close to him as the flesh sticks to the bones? What! to lose all
these brave things that my eyes behold, for that which I never saw
with my eyes? What! to lose my pride, my covetousness, my vain
company, sports, and pleasures, and the rest? I tell you this is no
easy matter; if it were, what need of all those prayers, sighs,
watchings? What need we be so backward to it? Nay, do you not see,
that some men before they will set about this work, will even venture
the loss of their souls, heaven, God, Christ, and all? What mean else
all those delays and put-offs, saying, 'Stay a little longer; I am
loath to leave my sins while I am so young, and in health?' Again,
what is the reason else that others do it so by the halves, coldly,
and seldom; notwithstanding they are convinced over and over, and
over, nay, and also promise to amend; and yet all is in vain? I will
assure you, to cut off right hands, and pluck out right eyes, is no
pleasure to the flesh.
3. The doctrine of _perseverance_ is also cross to the flesh; which is
not only to begin, but to hold out; not only to bid fair, and to say,
'Would I had heaven,' but so to know Christ, to put on Christ, and
walk with Christ, as to come to heaven. Indeed it is no great matter
to begin to look for heaven; to begin to seek the Lord; to begin to
shun sin. Oh! but it is a very great matter to continue with God's
approbation! "My servant Caleb," saith God, "because he had another
spirit with him, and hath followed me fully," (followed me always: he
hath continually followed me,) "him will I bring into the land."
Almost all the many thousands of the children of Israel in their
generation, fell short of perseverance when they walked from Egypt
towards the land of Canaan. Indeed they went to work at first pretty
willingly; but they were very short-winded, they were quickly out of
breath, and in their hearts they turned back again into Egypt.
It is an easy matter for a man to run hard for a spurt, for a furlong,
for a mile or two. Oh! but to hold out for a hundred, for a
thousand, for ten thousand miles! That man that doth this, must look
to meet with cross, pain, and wearisomeness to the flesh; especially
if as he goeth he meeteth with briars and quagmires and other
encumbrances, that make his journey so much the more painful.
Nay, do you not see with your eyes daily, that perseverance is a very
great part of the cross? Why else do men so soon grow weary? I could
point out many, that after they have followed the ways of God about a
twelvemonth, others it may be two, three, or four (some more, and some
less) years, have been beat out of wind,--they have taken up their
lodging and rest before they have got half-way to heaven, some in
this, some in that sin; and have secretly, nay, sometimes openly said,
that the way is too strait, the race too long, the religion too holy
and they cannot hold out--'I can go no farther.'
And so likewise of the other three, namely, patience, self-denial,
communion and communication with and to the poor saints: how hard are
these things? It is an easy matter to deny another man, but it is not
so easy a matter to deny one's self; to deny myself out of love to
God, to his gospel, to his saints, of this advantage and of that gain;
nay, of that which otherwise I might lawfully do, were it not for
offending them. That scripture is but seldom read, and seldomer put in
practice, which saith, "I will eat no flesh while the world standeth,
if it make my brother to offend." Again, "We then that are strong
ought to bear the infirmities of the weak, and not to please
ourselves."
But how froward, how hasty, how peevish, and self-resolved are the
generality of professors at this day! Alas! how little considering
the poor, unless it be to say, Be thou warmed and filled! But to give,
is a seldom work! also especially to give to any poor. I tell you all
these things are cross to flesh and blood; and that man that hath a
watchful eye over the flesh, and also some considerable measure of
strength against it, shall find his heart in these things like unto a
starting horse, that is rid without a curbing bridle, ready to start
at every thing that is offensive to him; yea, and ready to run away
too, do what the rider can.
It is the cross which keepeth back those that are kept from heaven. I
am persuaded, were it not for the cross, where we have one professor
we should have twenty; but this cross!--that is it which spoileth all.
Some men, as I said before, when they come at the cross can go no
farther; but back again to their sins they must go. Others stumble at
it, and break their necks. Others again when they see the cross is
approaching, turn aside to the left hand, or to the right hand, and so
think to get to heaven another way. But they will be deceived. "For
all that will live godly in Christ Jesus, shall," mark it, "_shall_
suffer persecution." There are but few when they come at the cross,
cry, 'Welcome cross!' as some of the martyrs did to the stake they
were burned at.
Therefore, if thou meet with the cross in thy journey, in what manner
soever it be, be not daunted and say, Alas! what shall I do now? But
rather take courage, knowing that by the cross is the way to the
kingdom. Can a man believe in Christ, and not be hated by the devil?
Can he make a profession of this Christ, and that sweetly, and
convincingly, and the children of Satan hold their tongue? Can
darkness agree with light? Or the devil endure that Christ Jesus
should be honored both by faith and a heavenly conversation, and let
that soul alone at quiet? Did you never read that the Dragon
persecuted the woman? and that Christ saith, "In the world ye shall
have tribulation."
THE NINTH DIRECTION.--_Beg of God that he would do these two things
for thee_: First, enlighten thine understanding: and secondly, inflame
thy will. If these two be but effectually done, there is no fear but
what thou wilt go safe to heaven.
One of the great reasons why men and women do so little regard the
other world, is, because they see so little of it. And the reason why
they see so little of it, is, because they have their understanding
darkened. And therefore, saith Paul, Do not you, believers walk as do
other Gentiles, even "in the vanity of their minds; having their
understandings darkened; being alienated from the life of God, through
the ignorance (or foolishness) that is in them, because of the
blindness of their heart." Walk not as those; run not with them.
Alas! poor souls, they have their understandings darkened, their
hearts blinded, and that is the reason they have such undervaluing
thoughts of the Lord Jesus Christ, and the salvation of their souls.
For when men do come to see the things of another world, what a God,
what a Christ, what a heaven, and what an eternal glory there is to be
enjoyed; also when they see that it is possible for them to have a
share in it; I tell you it will make them run through thick and thin
to enjoy it. Moses, having a sight of this, because his understanding
was enlightened, feared not the wrath of the king, but chose rather to
suffer afflictions with the people of God, than to enjoy the pleasures
of sin for a season. He refused to be called the son of the king's
daughter; accounting it wonderful riches to be accounted worthy so
much as to suffer for Christ, with the poor, despised saints; and
that was because he saw him who is invisible, and had respect unto the
recompense of reward. And this is that which the apostle usually
prayeth for in his epistles for the saints, namely, That they might
know what is the hope of God's calling, and the riches of the glory of
his inheritance in the saints; and that they might be able to
comprehend with all saints, what is the breadth, and length, and
depth, and height, and know the love of Christ, which passeth
knowledge.
Pray therefore that God would enlighten thy understanding. That will
be a very great help unto thee. It will make thee endure many a hard
brunt for Christ; as Paul saith, "After you were illuminated, ye
endured a great fight of afflictions." You "took joyfully the spoiling
of your goods, knowing in yourselves that ye have in heaven a better
and an enduring substance." If there be ever such a rare jewel lying
just in a man's way, yet if he see it not he will rather trample upon
it than stoop for it, and it is because he sees it not. Why, so it is
here; though heaven be worth ever so much, and thou hast ever so much
need of it, yet if thou see it not, that is, have not thy
understanding opened or enlightened to see, thou wilt not regard at
all. Therefore cry to the Lord for enlightening grace, and say, 'Lord,
open my blind eyes; Lord, take the veil off my dark heart; show me the
things of the other world, and let me see the sweetness, glory, and
excellency of them, for Christ's sake.' This is the first thing. The
second is,
THE TENTH DIRECTION.--_Cry to God that he would inflame thy will also
with the things of the other world_. For when a man's will is fully
set to do such or such a thing, then it must be a very hard matter
that shall hinder that man from bringing about his end. When Paul's
will was set resolvedly to go up to Jerusalem, (though it was
signified to him before, what he should there suffer,) he was not
daunted at all. Nay, saith he, "I am ready (or willing) not only to be
bound, but also to die at Jerusalem for the name of the Lord Jesus."
His will was inflamed by love to Christ; and therefore, all the
persuasions that could be used wrought nothing at all.
Your self-willed people, nobody knows what to do with them. We use to
say of such, 'He will have his own will do all that you can.' Indeed
to have such a will for heaven, is an admirable advantage to a man
that undertaketh a race hither. A man that is resolved, and hath his
will fixed, saith, 'I will do my best to advantage myself; I will do
my worst to hinder my enemies; I will not give out as long as I can
stand; I will have it, or I will lose my life.' So Job, "Though he
slay me, yet will I trust in him." So Jacob, "I will not let thee go,
except thou bless me." 'I will, I will, I will!' O this blessed
inflamed will for heaven! What is like it? If a man be willing, then
any argument shall be matter of encouragement; but if unwilling, then
any argument shall give discouragement. This is seen both in saints
and sinners; in them that are the children of God, and also those that
are the children of the devil. As,
1. The saints of old, being willing and resolved for heaven, what
could stop them? Could fire and faggot, sword or halter, stinking
dungeons, whips, bears, bulls, lions, cruel rackings, stoning,
starving, nakedness? In all these things they were more than
conquerors, through him that loved them; who had also made them
willing in the day of his power.
2. See again, on the other side, the children of the devil, because
they are not willing, how many shifts and starting holes they will
have. 'I have married a wife;' 'I have a farm;' 'I shall offend my
landlord;' 'I shall offend my master;' 'I shall lose my trading;' 'I
shall lose my pride, my pleasures;' 'I shall be mocked and
scoffed,--therefore I dare not come.'--'I,' saith another, 'will stay
till I am older, till my children are out, till I am got a little
afore-hand in the world; till I have done this, and that, and the
other business.' But alas! the thing is, they are not willing; for
were they but soundly willing, these, and a thousand such as these,
would hold them no faster than the cords held Samson when he broke
them like burnt flax.
I tell you the will is all; that is one of the chief things which
turns the wheel either backwards or forwards; and God knoweth that
full well, and so likewise doth the devil; and therefore they both
endeavor very much to strengthen the will of their servants. God is
for making his a willing people to serve him; and the devil doth what
he can to possess the will and affection of those that are his with
love to sin. And therefore when Christ comes close to the matter,
indeed, saith he, "Ye _will not_ come to me." "How often would I have
gathered you as a hen doth her chickens; but _ye would not_." The
devil had possessed their wills and so long he was sure enough of
them.
O therefore cry hard to God to inflame thy will for heaven and Christ.
Thy will, I say, if that be rightly set for heaven, thou wilt not be
beat off with discouragements; and this was the reason that when Jacob
wrestled with the angel, though he lost a limb as it were; (for the
hollow of his thigh was put out of joint as he wrestled with him;)
yet, saith he, "I _will not_" mark, "I WILL NOT LET THEE GO, EXCEPT
THOU BLESS ME." Get thy will tipt with the heavenly grace, and
resolution against all discouragements, and then thou goest full
speed for heaven; but if thou falter in thy will, and be not sound
there, thou wilt run hobbling and halting all the way thou runnest,
and also to be sure thou wilt fall short at last. The Lord give thee a
will and courage.
Thus have I done with directing thee how to run to the kingdom. Be
sure thou keep in memory what I have said unto thee lest thou lose thy
way. But because I would have thee think of them, take all in short in
this little bit of paper. 1. Get into the way. 2. Then study on it. 3.
Then strip, and lay aside every thing that would hinder. 4. Beware of
by-paths. 5. Cry hard to God for an enlightened heart, and a willing
mind;--and God give thee a prosperous journey!