The necessity of diligently seeking the Saint's Rest.
§ 1. The Saint's Rest surprizingly neglected; particularly, § 2. By the
worldly-minded—§ 3. The profane multitude—§ 4. Formal professors—§ 5-8.
and by the godly themselves, whether magistrates, ministers, or people.
§ 9. The author mourns the neglect, and excites the Reader to
diligence, by considering, § 10. The ends we aim at, the work we have
to do, the shortness and uncertainty of our time, and diligence of our
enemies; § 11. Our talents, mercies, relations to God, and our
afflictions; § 12. What assistances we have, what principles we
profess, and our certainty never to do enough; § 13. That every grace
tends to diligence, that to trifle is lost labor, that much time is
mispent, and that our recompense and labor will be proportionable;
§ 14. That striving is the Divine appointment, all men do or will
approve it, the best Christians at death lament their want of it,
heaven is often lost for want of it, but never obtained without it;
§ 15. God, Christ, and the Holy Spirit are in earnest; God is so in
hearing and answering prayer, ministers in their instructions and
exhortations, all the creatures in serving us, sinners in serving the
devil, as we were once, and now are, in worldly things, and in heaven
and hell all are in earnest. § 16. The chapter concludes with proposing
some awakening questions to the ungodly, and, § 17. also to the godly.
§ 1. If there be so certain and glorious a rest for the saints, why is
there no more industrious seeking after it? One would think, if a man
did but once hear of such unspeakable glory to be obtained, and believed
what he heard to be true, he should be transported with the vehemency of
his desire after it, and should almost forget to eat or drink, and
should care for nothing else, and speak of and inquire after nothing
else, but how to get this treasure. And yet the people who hear of it
daily, and profess to believe it as a fundamental article of their
faith, do as little mind it, or labor for it, as if they had never heard
of any such thing, or did not believe one word they hear. This reproof
is more particularly applicable to—the worldly-minded,—the profane
multitude,—the formal professors,—and even to the godly themselves.
§ 2. The worldly-minded are so taken up in seeking the things below,
that they have neither heart nor time to seek this rest. O foolish
sinners, _who hath bewitched you?_ The world bewitches men into brute
beasts, and draws them some degrees beyond madness. See what riding and
running, what scrambling and catching for a thing of naught, while
eternal rest lies neglected! What contriving and caring to get a step
higher in the world than their brethren, while they neglect the kingly
dignity of the saints! What insatiable pursuit of fleshly pleasures,
while they look on the praises of God, the joy of angels, as a tiresome
burden! What unwearied diligence in raising their posterity, enlarging
their possessions; perhaps for a poor living from hand to mouth; while
judgment is drawing near; but, how it shall go with them then, never
puts them to one hour's consideration! What rising early, and sitting up
late, and laboring from year to year, to maintain themselves and
children in credit till they die; but, what shall follow after, they
never think on! Yet these men cry, "May we not be saved without so much
ado?" How early do they rouse up their servants to their labor! But how
seldom do they call them to prayer, or reading the Scriptures! What hath
this world done for its lovers and friends, that it is so eagerly
followed, and painfully sought after, while Christ and heaven stand by,
and few regard them? or what will the world do for them for the time to
come? The common entrance into it is through anguish and sorrow. The
passage through it is with continual care and labor. The passage out of
it, is the sharpest of all. O unreasonable, bewitched men! Will mirth
and pleasure stick close to you? Will gold and worldly glory prove fast
friends to you in the time of your greatest need? Will they hear your
cries in the day of your calamity? At the hour of your death, will they
either answer or relieve you? Will they go along with you to the other
world, and bribe the judge, and bring you off clear, or purchase you a
place among the blessed? Why then did the rich man want _a drop of water
to cool his tongue_? Or are the sweet morsels of present delight and
honor of more worth than eternal rest? and will they recompense the loss
of that _enduring treasure_? Can there be the least hope of any of
these? Ah, vile, deceitful world! How oft have we heard thy most
faithful servants at last complaining; "Oh the world hath deceived me,
and undone me! It flattered me in my prosperity, but now it turns me off
in my necessity. If I had as faithfully served Christ, as I have served
it, he would not have left me thus comfortless and hopeless." Thus they
complain; and yet succeeding sinners will take no warning.
§ 3. As for the profane multitude, they will not be persuaded to be at
so much pains for salvation, as to perform the common outward duties of
religion. If they have the gospel preached in the town where they dwell,
it may be they will give the hearing to it one part of the day, and stay
at home the other; or if the master come to the congregation, yet part
of the family must stay at home. If they want the plain and powerful
preaching of the gospel, how few are there in a whole town, who will
travel a mile or two to hear abroad; though they will go many miles to
the market for provisions for their bodies? They know the Scripture is
the law of God by which they must be acquitted or condemned in judgment;
and that _the man is blessed who delights in the law of the Lord, and in
his law doth meditate day and night_; yet will they not be at pains to
read a chapter once a day. If they carry a Bible to church, and neglect
it all the week, this is the most use they make of it. Though they are
commanded to _pray without ceasing_, and to _pray alway_; yet they will
neither pray constantly with their families, nor in secret. Though
Daniel would rather be _cast to the lions_, than forbear _praying three
times a day in his house_, where his enemies might hear him; yet these
men will rather venture to be an eternal prey to Satan, _the roaring
lion_, than thus seek their own safety. Or their cold and heartless
prayers invite God to a denial: For among men it is taken for granted,
that he who asks but slightly and seldom, cares not much for what he
asks. They judge themselves unworthy of heaven, who think it is not
worth their more constant and earnest requests. If every door was
marked, where families do not morning and evening earnestly seek the
Lord in prayer, that his wrath might be poured out upon such prayerless
families, our towns would be as places over-thrown by the plague, the
people being dead within, and the mark of judgment without. I fear where
one house would escape, ten would be marked out for death; and then they
might teach their doors to pray, _Lord, have mercy upon us_, because the
people would not pray themselves. But especially if we could see what
men do in their secret chambers, how few would you find in a whole town
that spend one quarter of an hour, morning and night, in earnest
supplication to God for their souls? O how little do these men set by
eternal rest! Thus do they slothfully neglect all endeavors for their
own welfare, except some public duty in the congregation, which custom
or credit engages them to. Persuade them to read good books, learn the
grounds of religion in their catechism, and sanctify the Lord's day in
prayer, and meditation, and hearing the word, and forbearing all wordly
thoughts and speeches; and what a tedious life do they take this to be?
As if they thought heaven were not worth doing so much for.
§ 4. Another sort are formal professors, who will be brought to any
outward duty, but to the inward work of religion they will never be
persuaded. They will preach, or hear, or read, or talk of heaven, or
pray in their families, and take part with the persons or causes that
are good, and desire to be esteemed among the godly; but you can never
bring them to the more spiritual duties; as to be constant and fervent
in secret prayer and meditation; conscientious in self-examination;
heavenly minded; and to watch over their hearts, words, and ways; to
mortify the flesh, and not make provision to fulfil its lusts; to love
and heartily forgive an enemy, and prefer their brethren before
themselves; to lay all they have, or do, at the feet of Christ, and
prize his service and favor before all; to prepare to die, and willingly
leave all to go to Christ. Hypocrites will never be persuaded to any of
these. If an hypocrite entertains the gospel with joy; it is only in the
surface of his soul, he never gives the seed any depth of earth: It
changes his opinion, but never melts and new moulds his heart, nor sets
up Christ there in full power and authority. As his religion lies most
in opinion, so does his chief business and conversation. He is usually
an ignorant, bold, conceited dealer in controversies, rather than an
humble embracer of known truth, with love and obedience. By his
slighting the judgments and persons of others, and seldom talking with
seriousness and humility of the great things of Christ, he shews his
religion dwells in the brain, and not in his heart. The _wind of
temptation carries him away_ as a feather, because his heart is not
established with Christ and grace. He never in private conversation
humbly bewails his soul's imperfections, or tenderly acknowledges his
unkindnesses to Christ; but gathers his greatest comforts from his being
of such a judgment or party. The like may be said of the worldly
hypocrite, who choaks the gospel with the thorns of worldly cares and
desires. He is convinced, that he must be religious, or he cannot be
saved; and therefore he reads, and hears, and prays, and forsakes his
former company and courses; but he resolves to keep his hold of present
things. His judgment may say, God is the chief good; but his heart and
affections never said so. The world hath more of his affections than
God, and therefore is his god. Though he does not run after opinions and
novelties, like the former, yet he will be of that opinion which will
best serve his worldly advantage. And as one whose spirits are enfeebled
by some pestilential disease; so this man's spirits being possessed by
the plague of a worldly disposition, how feeble is he in secret prayer!
How superficial in examination and meditation! How poor in heart
watchings! How nothing at all in loving and walking with God, rejoicing
in him, or desiring him! So that both these, and many other sorts of
hypocrites, though they will go with you in the easy outside of
religion, yet will never be at the pains of inward and spiritual duties.
§ 5. And even the godly themselves are too lazy seekers of their
everlasting rest. Alas! what a disproportion is there between our light
and heat? our profession and prosecution? Who makes that haste, as if it
were for heaven? How still we stand? How idly we work? How we talk, and
jest, and trifle away our time? How deceitfully we perform the work of
God? How we hear, as if we heard not; and pray, as if we prayed not; and
examine, and meditate, and reprove sin, as if we did it not; and enjoy
Christ, as if we enjoyed him not; as if we had learned to use the things
of heaven, as the apostle teacheth us to _use the things of the world_?
What a frozen stupidity hath benumbed us! We are dying, and we know it,
and yet we stir not! we are at the door of eternal happiness, or misery,
and yet we perceive it not; death knocks, and we hear it not; God and
Christ call and cry to us "_To-day, if ye will hear my voice, harden not
your hearts; work, while it is day, for the night cometh when none can
work_. Now ply your business, labor for your lives, lay out all your
strength and time; now or never;" and yet we stir no more than if we
were half asleep. What haste doth death and judgment make? How fast do
they come on? They are almost at us, and yet what little haste we make?
Lord, what a senseless, earthly, hellish thing is a hard heart! Where is
the man that is in earnest a Christian? Methinks men every where make
but a trifle of their eternal state. They look after it but a little by
the bye; they do not make it the business of their lives. If I were not
sick myself of the same disease, with what tears should I mix this ink?
With what groans should I express these complaints? And with what heart
grief should I mourn over this universal deadness?
§ 6. Do magistrates among us seriously perform their work? Are they
zealous for God? Do they build up his house? Are they tender of his
honor? Do they second the word? And fly in the face of sin and sinners,
as the disturbers of our peace, and the only cause of all our miseries?
Do they improve all their power, wealth, and honor, and all their
influence, for the greatest advantage to the kingdom of Christ, as men
that must shortly give an account of their stewardship?
§ 7. How thin are those ministers that are serious in their work! Nay,
how mightily do the very best fail in this! Do we cry out of men's
disobedience to the gospel _in the demonstration of the Spirit_, and
deal with sin as the destroying fire in our towns, and by force pull men
out of it? Do we persuade our people, as those should, that _know the
terrors of the Lord_? Do we press Christ, and regeneration, and faith,
and holiness, believing that, without these, men can never have life? Do
our bowels yearn over the ignorant, careless, and obstinate multitude?
When we look them in the face, do our hearts melt over them, lest we
should never see their faces in rest? Do we, as Paul, _tell them
weeping_, of their fleshly and earthly disposition? _And teach them
publicly, and from house to house, at all seasons, and with many tears?_
And do we entreat them as for their soul's salvation? Or rather, do we
not study to gain the approbation of critical hearers; as if a
minister's business were of no more weight but to tell a smooth tale for
an hour, and look no more after the people till the next sermon? Does
not carnal prudence control our fervor, and make our discourses
lifeless, on subjects the most piercing? How gently we handle those
sins, which will so cruelly handle our people's souls? In a word, our
want of seriousness about the things of heaven, charms the souls of men
into formality, and brings them to this customary, careless hearing,
which undoes them. May the Lord pardon the great sin of the ministry in
this thing; and, in particular, my own!
§ 8. And are the people more serious than magistrates or ministers! How
can it be expected? Reader, look but to thyself, and resolve the
question. Ask conscience, and suffer it to tell thee truly. Hast thou
set thy eternal rest before thine eyes, as the great business thou hast
to do in this world? Hast thou watched and labored, with all thy might,
_that no man take thy crown_? Hast thou made haste, lest thou shouldst
come too late, and die before thy work be done? Hast thou pressed on
through crowds of opposition, _towards the mark, for the prize of the
high calling of God in Christ Jesus_, still _reaching forth unto those
things which are before_? Can conscience witness your secret cries, and
groans, and tears? Can your family witness, that you taught them the
fear of the Lord, and warned them not to _go to that place of torment_?
Can your minister witness, that he has heard you cry out, _What shall I
do to be saved?_ and that you have followed him with complaints against
your corruptions, and with earnest inquiries after the Lord? Can your
neighbors about you witness, that you reprove the ungodly, and take
pains to save the souls of your brethren? Let all these witnesses judge
this day between God and you, whether you are in earnest about eternal
rest. You can tell by his work, whether your servant has loitered,
though you did not see him; so you may by looking at your own work. Is
your love to Christ, your faith, your zeal, and other graces, strong or
weak? What are your joys? What is your assurance? Is all in order within
you? Are you ready to die, if this should be the day? Do the souls,
among whom you have conversed, _bless you_? Judge by this, and it will
quickly appear whether you have been laborers or loiterers.
§ 9. O blessed rest, how unworthily art thou neglected! O glorious
kingdom, how art thou undervalued! Little know the careless sons of men,
what a state they set so light by. If they once knew it, they would
surely be of another mind. I hope thou, reader, art sensible, what a
desperate thing it is to trifle about eternal rest; and how deeply thou
hast been guilty of this thyself. And I hope also, thou wilt not now
suffer this conviction to die. Should the physician tell thee, "If you
will observe but one thing, I doubt not to cure your disease," wouldst
thou not observe it? So I tell thee, if thou wilt observe but this one
thing for thy soul, I make no doubt of thy salvation; shake off thy
sloth, and put to all thy strength, and be a Christian indeed; I know
not then what can hinder thy happiness. As far as thou art gone from
God, seek him with all thy heart, and no doubt thou shalt find him. As
unkind as thou hast been to Jesus Christ, seek him heartily, obey him
unreservedly, and thy salvation is as sure as if thou hadst it already.
But full as Christ's satisfaction is, free as the promise is, large as
the mercy of God is; if thou only talk of these, when thou shouldst
eagerly entertain them, thou wilt be never the better for them; and if
thou loiter, when thou shouldst labor, thou wilt lose the crown. Fall to
work, then speedily and seriously, and bless God that thou hast yet time
to do it. And to shew that I urge thee not without cause, I will here
add a variety of animating considerations. Rouse up thy spirits, and, as
Moses said to Israel, _set thy heart unto all the words which I testify
unto thee this day; for it is not a vain thing, because it is your
life_.[262] May the Lord open thy heart, and fasten his counsel
effectually upon thee!
[Footnote 262] Deuteronomy xxxii, 46, 47.
§ 10. Consider how reasonable it is, that our diligence should be
answerable to the ends we aim at, to the work we have to do, to the
shortness and uncertainty of our time, and to the contrary diligence of
our enemies. The ends of a Christian's desires and endeavors are so
great, that no human understanding on earth can comprehend them. What is
so excellent, so important, or so necessary, as, the glorifying of God,
the salvation of our own and other men's souls, by escaping the torments
of hell, and possessing the glory of heaven? And can a man be too much
affected with things of such moment? Can he desire them too earnestly,
or love them too strongly, or labor for them too diligently? Do not we
know, that if our prayers prevail not, and our labor succeeds not, we
are undone for ever? The work of a Christian here is very great and
various. The soul must be renewed; corruptions must be mortified;
custom, temptations, and worldly interests, must be conquered; flesh
must be subdued; life, friends, and credit must be slighted; conscience
on good grounds be quieted; and assurance of pardon and salvation
attained. Though God must give us these without our merit, yet he will
not give them without our earnest seeking and labor. Besides, there is
much knowledge to be got, many ordinances to be used, and duties to be
performed: every age, year, and day; every place we come to; every
person we deal with; every change of our condition, still require the
renewing of our labor; wives, children, servants, neighbors, friends,
enemies, all of them call for duty from us. Judge then, whether men that
have so much business lying upon their hands, should not exert
themselves; and whether it be their wisdom either to delay or loiter.
Time passeth on. Yet a few days, and we shall be here no more. Many
diseases are ready to assault us. We that are now preaching, and
hearing, and talking, and walking, must very shortly be carried, and
laid in the dust, and there left to the worms in darkness and
corruption; we are almost there already, we know not whether we shall
have another sermon, or sabbath, or hour. How active should they be, who
know they have so short a space for so great a work?—And we have
enemies, that are always plotting and laboring for our destruction. How
diligent is Satan in all kind of temptations! Therefore _be sober, be
vigilant; because your adversary the Devil, as a roaring lion, walketh
about, seeking whom he may devour. Whom resist steadfast in the
faith._[263] How diligent are all the _ministers of Satan_! _False
teachers_, _scoffers_, _persecutors_, and our inbred corruptions, the
most busy and diligent of all! Will a feeble resistance serve our turn?
Should not we be more active for our own preservation, than our enemies
are for our ruin!
[Footnote 263] 1 Peter v, 8, 9.
§ 11. It should excite us to diligence, when we consider our talents,
and our mercies, our relation to God, and the afflictions he lays upon
us. The talents which we have received, are many and great. What people
breathing on earth have had plainer instructions, or more forcible
persuasions, or more constant admonitions, in season and out of season?
Sermons, till we have been weary of them; and Sabbaths, till we profaned
them? Excellent books in such plenty, that we knew not which to read?
What people have had God so near them? or have seen so much of Christ
crucified before their eyes? or have had heaven and hell so opened unto
them? What speed should such a people make for heaven? How should they
fly that are thus winged? And how swiftly should they sail that have
wind and tide to help them? A small measure of grace beseems not such a
people, nor will an ordinary diligence in the work of God excuse them.
All our lives have been filled with mercies. God hath mercifully poured
out upon us the riches of sea and land, of heaven and earth. We are fed
and clothed with mercy. We have mercies within and without. To number
them is to count the stars, or the sands of the sea shore. If there be
any difference betwixt hell and earth; yea, or heaven and earth; then
certainly we have received mercy. If the blood of the Son of God be
mercy, then we are engaged to God by mercy. Shall God think nothing too
much, or too good for us: and shall we think all too much that we do for
him? When I compare my slow and unprofitable life, with the frequent and
wonderful mercies received, it shames me, it silences me, and leaves me
inexcusable. Besides our talents and mercies, our relations to God are
most endearing. Are we his children, and do we not owe him our most
tender affections, and dutiful obedience? Are we _the spouse of Christ_,
and should we not obey and love him? _If he be a Father, where is his
honor? and if he be a master, where is his fear?_[264] _We call him
Master, and Lord, and we say well._[265] But if our industry be not
answerable to our relations, we condemn ourselves in saying, we are his
children, or his servants. How will the hard labor, and daily toil,
which servants undergo to please their masters, judge and condemn those
who will not labor so hard for their Great Master? Surely there is no
master like him; nor can any servants expect such fruit of their labors
as his servants. And if we wander out of God's way or loiter in it, how
is every creature ready to be his rod, to reduce us, or put us on! Our
sweetest mercies will become our sorrows. Rather than want a rod, the
Lord will make us a scourge to ourselves: Our diseased bodies shall make
us groan; our perplexed minds shall make us restless; our conscience
shall be as a scorpion in our bosom. And is it not easier to endure the
labor than the spur? Had we rather be still afflicted, than be up and
doing? And though they that do most, meet also with afflictions; yet
surely, according to their peace of conscience, and faithfulness to
Christ, the bitterness of their cup is abated.
[Footnote 264] Malachi i, 6.
[Footnote 265] John xiii, 13.
§ 12. To quicken our diligence in our work, we should also consider,
what assistances we have, what principles we profess, and our certainty
that we can never do too much. For our assistance in the service of God,
all the world are our servants. The sun, moon, and stars, attend us with
their light and influence. The earth, with all its furniture of plants
and flowers, fruits, birds, and beasts; the sea, with its inhabitants;
the air, the wind, the frost and snow, the heat and fire, the clouds and
rain, all wait upon us while we do our work. Yea, _the angels are all
our ministering spirits_.[266] Nay more, the patience of God doth wait
upon us; the Lord Jesus Christ waiteth, in the offers of his blood; the
Holy Spirit waiteth, by striving with our backward hearts; besides the
ministers of the gospel, who study and wait, preach and wait, pray and
wait, upon careless sinners. And is it not an intolerable crime for us
to trifle, while angels and men; yea, the Lord himself, stand by, and
look on, and, as it were, hold us the candle while we do nothing? I
beseech you, Christians, whenever you are praying, or reproving
transgressors, or upon any duty, remember what assistances you have for
your work, and then judge how you ought to perform it. The principles we
profess, are, that God is the chief good; that all our happiness
consists in his love, and therefore it should be valued and sought above
all things; that he is our only Lord, and therefore chiefly to be
served; that we must love him with all our heart, and soul, and
strength; that our great business in the world is to glorify God, and
obtain salvation. Are these doctrines seen in our practice? Or rather do
not our works deny what our words confess? But however our assistances
and principles excite us to our work, we are sure we can never do too
much. Could we _do all, we are unprofitable servants_;[267] much more
when we are sure to fail in all. No man can obey, or serve God too much.
Though all superstition, or service of our own devising, may be called a
_being righteous overmuch_; yet as long as we keep to the rule of the
word, we can never be righteous too much. The world is mad with malice,
when they think, that faithful diligence in the service of Christ is
foolish singularity. The time is near when they will easily confess,
that God could not be loved, or served too much, and that no man can be
too busy to save his soul. We may easily do too much for the world, but
we cannot for God.
[Footnote 266] Hebrews i, 14.
[Footnote 267] Luke xvii, 10.
§ 13. Let us further consider, that it is the nature of every grace to
promote diligence, that trifling in the way to heaven is lost labor,
that much precious time is already mispent, and that in proportion to
our labor will be our recompense. See the nature and tendency of every
grace. If you loved God you would think nothing too much that you could
possibly do to serve him, and please him still more. Love is quick and
impatient, active and observant. If you loved Christ, you would keep his
commandments, nor accuse them of too much strictness. If you had faith,
it would quicken and encourage you. If you had the hope of glory, it
would as the spring in the watch, set all the wheels of your soul
a-going. If you had the fear of God, it would rouse you out of your
slothfulness. If you had zeal, it would inflame, and eat you up. In what
degree soever thou art sanctified, in the same degree thou wilt be
serious and laborious in the work of God. But they that trifle, lose
their labor. Many, who like Agrippa, are but almost Christians, will
find in the end they shall be but almost saved. If two be running in a
race, he that runs slowest loses both prize and labor. A man that is
lifting a weight, if he put not sufficient strength to it, had as good
put none at all. How many duties have Christians lost, for want of doing
them thoroughly? _Many will seek to enter in and shall not be
able_,[268] who, if they had striven, might have been able. Therefore,
put to a little more diligence and strength, that all you have done
already be not in vain. Besides, is not much precious time already lost?
With some of us childhood and youth are gone; with some, their middle
age also, and the time before us is very uncertain. What time have we
slept, talked, and played away, or spent in worldly thoughts and cares?
How little of our work is done? The time we have lost cannot be
recalled; should we not then redeem and improve the little which
remains? If a traveller sleep, or trifle most of the day, he must travel
so much faster in the evening, or fall short of his journey's end. Doubt
not but the recompense will be according to your labor. The seed which
is buried and dead, will bring forth a plentiful harvest. Whatever you
do, or suffer, everlasting rest will pay for all. There is no repenting
of labors or sufferings in heaven. There is not one says, "Would I had
spared my pains, and prayed less, or been less strict, and done as the
rest of my neighbors did." On the contrary, it will be their joy to look
back upon their labors and tribulations, and to consider how the mighty
power of God brought them through all. We may all say, as Paul, _I
reckon, that the sufferings_, and labors _of this present time, are not
worthy to be compared with the glory which shall be revealed in
us_.[269] We labor but for a moment, but we shall rest for ever. Who
would not put forth all his strength for one hour, when for that hour's
work he may be a prince while he lives? _God is not unrighteous, to
forget our work and labor of love._[270] Will not _all our tears be
wiped away_, and all the sorrow of our duties be then forgotten?
[Footnote 268] Luke xiii, 24.
[Footnote 269] Romans viii, 18.
[Footnote 270] Hebrews vi, 10.
§ 14. Nor does it less deserve to be considered, that striving is the
divinely appointed way of salvation, that all men either do or will
approve it, that the best Christians at death lament their negligence,
and that heaven itself is often lost for want of striving, but is never
had on easier terms. The sovereign wisdom of God has made striving
necessary to salvation. Who knows the way to heaven better than the God
of heaven? When men tell us we are too strict, whom do they accuse, God,
or us? If it were a fault, it would lie in him that commands, and not in
us who obey. These are the men that ask us, whether we are wiser than
all the world beside? and yet they will pretend to be wiser than God.
How can they reconcile their language with the laws of God? _The kingdom
of heaven suffereth violence, and the violent take it by force._[271]
_Strive to enter in at the strait gate; for many will seek to enter in,
and shall not be able._[272] _Whatsoever thy hand findeth to do, do it
with thy might, for there is no work, nor device, nor knowledge, nor
wisdom, in the grave whither thou goest._[273] _Work out your own
salvation with fear and trembling._[274] _Give diligence to make your
calling and election sure._[275] _If the righteous scarcely be saved,
where shall the ungodly and the sinner appear?_[276] Let them bring all
the seeming reasons they can, against the holy violence of the saints;
this sufficeth me to confute them all, that God is of another mind, and
he hath commanded me to do much more than I do? and though I could see
no other reason for it, his will is reason enough. Who should make laws
for us, but he that made us? And who should point out the way to heaven,
but he that must bring us thither? and who shall fix the terms of
salvation, but he that bestows the gift of salvation? So that let the
world, the flesh, or the Devil, speak against a holy, laborious life,
this is my answer, God hath commanded it. Nay, there never was, or ever
will be, a man, but will approve such a life, and will one day justify
the diligence of the saints. And who would not go that way, which every
man shall finally applaud? True, it is now a _way every where spoken
against_. But let me tell you, most that speak against it, in their
judgments approve of it; and those that are now against it, will shortly
be of another mind. If they come to heaven their mind must be changed
before they come there. If they go to hell, their judgment will then be
altered, whether they will or no. Remember this, you that love the
opinion and way of the multitude; why then will you not be of the
opinion that all will be of? Why will you be of a judgment, which you
are sure all of you shortly to change? Oh that you were but as wise in
this, as those in hell!—Even the best of Christians, when they come to
die, exceedingly lament their negligence. They then wish, "Oh that I had
been a thousand times more holy, more heavenly, more laborious for my
soul! The world accuses me for doing too much, but my own conscience
accuses me for doing too little. It is far easier bearing the scoffs of
the world, than the lashes of conscience. I had rather be reproached by
the Devil for seeking salvation, than reproved of God for neglecting
it." How do their failings thus wound and disquiet them, who have been
the wonders of the world for their heavenly conversation?—It is for want
of more diligence, that heaven itself is often lost. When they that have
_heard the word, and anon with joy received it, and have done many
things, and heard_ the ministers of Christ _gladly_,[277] shall yet
perish; should not this rouse us out of our security? How far hath many
a man followed Christ, and yet forsook him, when all worldly interests
and hopes were to be renounced?—God hath resolved, that heaven shall not
be had on easier terms. Rest must always follow labor. _Without holiness
no man shall see the Lord._[278] Seriousness is the very thing wherein
consists our sincerity. If thou art not serious, thou art not a
Christian. It is not only a high degree in Christianity, but the very
life and essence of it. As fencers upon a stage differ from soldiers
fighting for their lives, so hypocrites differ from serious Christians.
If men could be saved without this serious diligence, they would never
regard it; all the excellencies of God's ways would never entice them.
But when God hath resolved, that, without serious diligence here, you
shall not rest hereafter, is it not wisdom to exert ourselves to the
utmost?
[Footnote 271] Matthew xi, 12.
[Footnote 272] Luke xiii, 24.
[Footnote 273] Ecclesiastes ix, 10.
[Footnote 274] Philippians ii, 12.
[Footnote 275] 2 Peter i, 10.
[Footnote 276] 1 Peter iv, 18.
[Footnote 277] Matthew xiii, 20. Mark vi, 20.
[Footnote 278] Hebrews xii, 14.
§ 15. But to persuade thee, if possible, reader, to be serious in thy
endeavors for heaven, let me add more considerations. As for instance,
consider—God is in earnest with you; and why should not you be so with
him? In his commands, his threatenings, his promises, he means as he
speaks. In his judgments he is serious. Was he not so, when he drowned
the _world_? When he _consumed Sodom and Gomorrah_? And when he
_scattered the Jews_? Is it time then to trifle with God?—Jesus Christ
was serious in purchasing our redemption. In teaching, he neglected his
meat and drink. In prayer, _he continued all night_. In doing good, _his
friends_ thought _him beside himself_. In suffering, _He fasted forty
days, was tempted, betrayed, spit upon, buffeted, crowned with thorns,
sweat drops of blood, was crucified, pierced, died_; there was no
jesting in all this. And should not we be serious in seeking our own
salvation! The Holy Spirit is serious in soliciting us to be happy. His
motions are frequent, pressings and importunate. _He striveth with_ us.
He is _grieved_, when we resist him. And should not we be serious then
in obeying, and yielding to his motions?—God is serious in hearing our
prayers, and bestowing his mercies. He is _afflicted with us_. He
_regardeth every groan and sigh_, and _puts every tear into his bottle_.
The next time thou art in trouble, thou wilt beg for a serious regard of
thy prayers. And shall we expect real mercies, when we are slight and
superficial in the work of God?—The ministers of Christ are serious in
exhorting and instructing you. They beg of God, and of you, and long
more for the salvation of your souls than for any worldly good. If they
kill themselves with their labor, or suffer martyrdom for preaching the
gospel; they think their lives are well bestowed, so that they prevail
for the saving your souls. And shall other men be so painful and careful
for your salvation, and you be so careless and negligent of your
own?—How diligent and serious are all the creatures in serving you? What
haste makes the sun to compass the world? The fountains are always
flowing for thy use; the rivers still running; spring and harvest keep
their times. How hard does thy ox labor for thee from day to day? How
speedily does thy horse travel with thee? And shalt thou only be
negligent? Shall all these be so serious in serving thee, and thou so
careless in thy service to God?—The servants of the world and the Devil
are serious and diligent. They work, as if they could never do enough.
They make haste, as if afraid of coming to hell too late. They bear down
ministers, sermons, and all before them. And shall they be more diligent
for damnation, than thou for salvation? Hast thou not a better master,
sweeter employment, greater encouragement, and a better reward?—Time was
when thou wast serious thyself in serving Satan and the flesh, if it be
not so yet. How eagerly didst thou follow thy sports, thy evil company,
and sinful delights? And wilt thou not now be as earnest and violent for
God?—You are to this day in earnest about the things of this life. If
you are sick, or in pain, what serious complaints do you utter? If you
are poor, how hard do you labor for a livelihood? And is not the
business of your salvation of far greater moment?—There is no jesting in
heaven or hell. The saints have a real happiness, and the damned a real
misery. There are no remiss or sleepy praises in heaven, nor such
lamentations in hell. All there are in earnest. When thou, reader, shalt
come to death and judgment, O what deep, heart-piercing thoughts wilt
thou have of eternity! Methinks I foresee thee already astonished, to
think how thou couldst possibly make so light of these things. Methinks
I even hear thee crying out of thy stupidity and madness.
§ 16. And now, reader, having laid down these undeniable arguments, I
do, in the name of God, demand thy resolution; wilt thou yield
obedience, or not? I am confident thy conscience is convinced of thy
duty. Darest thou now go on in thy common careless course, against the
plain evidence of reason, and commands of God, and against the light of
thy own conscience? Darest thou live as loosely, sin as boldly, and pray
as seldom, as before? Darest thou profane the Sabbath, slight the
service of God, and think of thine everlasting state as carelessly as
before? Or dost thou not rather resolve to _gird up the loins of thy
mind_, and set thyself wholly to the work of thy salvation, and break
through the oppositions, and slight the scoffs and persecutions of the
world, and _lay aside every weight, and the sin which doth so easily
beset thee, and run with patience the race that is set before thee_? I
hope these are thy full resolutions! Yet, because I know the obstinacy
of the heart of man, and because I am solicitous thy soul might live, I
once more entreat thy attention to the following questions; and I
command thee from God, that thou stifle not thy conscience, nor resist
conviction; but answer them faithfully, and obey accordingly—If, by
being diligent in godliness, you could grow rich, get honor or
preferment in the world, be recovered from sickness, or live for ever in
prosperity on earth; what lives would you lead, and what pains would you
take in the service of God? And is not the saint's rest a more excellent
happiness than all this?—If it were felony to break the Sabbath, neglect
secret or family worship, or be loose in your lives, what manner of
persons would you then be? And is not eternal death more terrible than
temporal?—If God usually punished with some present judgment every act
of sin, as he did the lie of Ananias and Sapphira, what kind of lives
would you lead? And is not eternal wrath far more terrible?—If one of
your acquaintance should come from the dead, and tell you, that he
suffered the torments of hell for those sins you are guilty of; what
manner of persons would you afterwards be? How much more should the
warnings of God affright you?—If you knew that this were the last day
you had to live in the world, how would you spend it? And you know not
but it may be your last, and are sure your last is near. If you had seen
the general dissolution of the world, and all the pomp and glory of it
consumed to ashes, what would such a sight persuade thee to do? Such a
sight you shall certainly see. If you had seen the judgment set, and the
books opened, and the wicked stand trembling on the left hand of the
Judge, and the godly rejoicing on the right hand, and their different
sentence pronounced; what persons would you have been after such a
sight? This sight you shall one day surely see. If you had seen hell
open, and all the damned there in their endless torments; also heaven
opened, as Stephen did, and all the saints there triumphing in glory;
what a life would you lead after such sights? These you will see before
it be long. If you had lain in hell but one year, or one day, or hour,
and there felt the torments you now hear of; how seriously would you
then speak of hell, and pray against it? And will you not take God's
word for the truth of this, except you feel it?—Or if you had possessed
the glory of heaven but one year; what pains would you take, rather than
be deprived of such incomparable glory?—Thus I have said enough, if not
to stir up the sinner to a serious working out his salvation, yet at
least to silence him, and leave him inexcusable at the judgment of God.
Only as we do by our friends when they are dead, and our words and
actions can do them no good, yet to testify our affection for them we
weep and mourn; so will I also do for these unhappy souls. It makes my
heart tremble, to think how they will stand before the Lord confounded
and speechless! When he shall say, "Was the world, or Satan, a better
friend to you than I? Or had they done more for you than I had done? Try
now whether they will save you, or recompense you for the loss of
heaven, or be as good to you as I would have been." What will the
wretched sinner answer to any of this? But though man will not hear, we
may hope in speaking to God. "O thou that didst weep and groan in spirit
over a dead Lazarus, pity these dead and senseless souls, till they are
able to weep and groan in pity to themselves! As thou hast bid thy
servant speak, so speak now thyself; they will hear thy voice speaking
to their hearts, who will not hear mine speaking to their ears. Lord,
thou hast long knocked at these hearts in vain; now break the doors, and
enter in."
§ 17. Yet to shew the godly why they, above all men, should be laborious
for heaven, I desire to ask them,—What manner of persons should those
be, whom God hath chosen to be vessels of mercy? Who have felt the smart
of their negligence, in their new birth, in their troubles of
conscience, in their doubts and fears, and in other sharp afflictions?
Who have often confessed their sin of negligence to God in prayer? Who
have bound themselves to God by so many covenants? What manner of
persons should they be, who are near to God as the children of his
family? who have tasted such sweetness in diligent obedience? who are
many of them so uncertain what shall everlastingly become of their
souls? What manner of persons should they be in holiness, whose
sanctification is so imperfect? Whose lives and duties are so important
to the saving or destroying a multitude of souls? and on whom the glory
of the great God so much depends?—Since these things are so, I charge
thee, Christian, in thy Master's name, to consider and resolve the
question, _What manner of persons ought we to be in all holy
conversation and godliness?_ And let thy life answer the question as
well as thy tongue.