Chapter VI: Part 6

§ 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.

CHAP. VIII.

How to discern our Title to the Saint's Rest.

§ 1. The folly of men in not inquiring after a title to the Saint's Rest; § 2. and their cause for terror, as long as they are destitute of a title. § 3. Self examination is urged upon them; § 4. (1.) from the possibility of arriving at certainty; § 5-9. (2.) from the hindrances which will be thrown in our way by Satan, sinners, our own hearts, and many other causes; § 10. (3.) from considering how easy, common, and dangerous it is to be mistaken: that trying will not be so painful as the neglect; that God will soon try us, and that to try ourselves will be profitable; § 11. and therefore the reader is entreated no longer to delay the trial. § 12. Then (4.) Directions are given how to try: § 13. and (5.) Marks for trial are added, particularly, § 14. Do we make God our chief good? § 15. Do we heartily accept of Christ for our Lord and Savior? § 16, 17. The chapter concludes with illustrating the great importance of these two marks.

§ 1. Is there such a glorious rest so near at hand? And shall none enjoy it but the people of God? What mean most of the world then, to live so contentedly without assurance of their interest in this rest, and neglect the trying of their title to it? When the Lord hath so fully opened the blessedness of that kingdom, which none but obedient believers shall possess; and so fully expressed those torments, which the rest of the world must eternally suffer; methinks they that believe this to be certainly true, should never be at any quiet in themselves, till they were fully assured of their being heirs of the kingdom. Lord, what a strange madness is this, that men, who know they must presently enter upon unchangeable joy or pain, should yet live as uncertain what shall be their doom, as if they had never heard of any such state; yea, and live as quietly and merrily in this uncertainty, as if all were made sure, and there were no danger! Are these men alive or dead? Are they awake or asleep? What do they think on? Where are their hearts? If they have but a weighty suit at law, how careful are they to know whether it will go for or against them; if they were to be tried for their lives at an earthly bar, how careful would they be to know whether they should be saved or condemned, especially if their care might surely save them? If they be dangerously sick, they will inquire of the physician, what think you, Sir, shall I escape, or no? But in the business of their salvation, they are content to be uncertain! If you ask most men _a reason of the hope that is in them_, they will say, "Because God is merciful, and Christ died for sinners," and the like general reasons, which any man in the world may give as well as they: but put them to prove their interest in Christ, and in the saving mercy of God, and they can say nothing to the purpose. If God or man should say to them, what case is thy soul in, man? Is it regenerate, sanctified and pardoned, or no? He would be ready to say, as Cain of Abel, "_I know not, am I my_ soul's _keeper_? I hope well; I trust God with my soul; I shall speed as well as other men do; I thank God, I never made any doubt of my salvation." Thou hast cause to doubt, because thou never didst doubt; and yet more, because thou hast been so careless in thy confidence. What do thy expressions discover, but a wilful neglect of thy own salvation? As a shipmaster that should let his vessel alone, and say, "I will venture it among the rocks, and waves, and winds; I will trust God with it; it will speed as well as other vessels." What horrible abuse of God is this, to pretend to trust God, to cloak their own wilful negligence? If thou didst really trust God, thou wouldst also be ruled by him, and trust him in his own appointed way. He requires thee to give _diligence to make thy calling and election sure_,[279] and so to trust him. He hath marked thee out a way in Scripture, by which thou art charged to _search and try thyself_ and mayest arrive at certainty. Were he not a foolish traveller, that would hold on his way, when he does not know whether he be right or wrong; and say, "I hope I am right, I will go on, and trust God?" Art not thou guilty of this folly in thy travels to eternity? Not considering that a little serious inquiry, whether thy way be right, might save thee a great deal of labor, which thou bestowest in vain, and must undo again, or else thou wilt miss of salvation, and undo thyself.

[Footnote 279] 2 Peter i, 10.

§ 2. How canst thou think or speak of the great God without terror, as long as thou art uncertain whether he be thy Father, or thy enemy, and knowest not but all his perfections may be employed against thee? Or of Jesus Christ, when thou knowest not whether his blood hath purged thy soul; whether he will condemn, or acquit thee in judgment; nor whether he be the foundation of thy happiness, or _a stone of stumbling_ to _break_ thee, and _grind thee to powder_? How canst thou open the Bible and read a chapter, but it should terrify thee? Methinks every leaf should be to thee as Belshazzar's writing on the wall, except only that which draws thee to try and reform. If thou readest the promises, thou knowest not whether they shall be fulfilled to thee. If thou readest the threatenings, for any thing thou knowest, thou readest thy own sentence. No wonder thou art an enemy to plain preaching, and say of the minister, as Ahab of the prophet, _I hate him, for he doth not prophesy good concerning me, but evil_. How canst thou without terror join in prayer? When thou receivest the sacrament, thou knowest not whether it be thy bane or bliss. What comfort canst thou find in thy friends, and honors, and houses, and lands, till thou knowest thou hast the love of God with them, and shalt have rest with him when thou leavest them? Offer a prisoner, before he knows his sentence, either music, or clothes, or preferment; what are they to him, till he knows he shall escape with his life? for if he knows he must die the next day, it will be small comfort to die rich or honorable. Methinks it should be so with thee, till thou knowest thy eternal state. When thou liest down to take thy rest, methinks the uncertainty of thy salvation should keep thee waking, or amaze thee in thy dreams, and trouble thy sleep. Doth it not grieve thee to see the people of God so comfortable in their way to glory, when thou hast no good hope of ever enjoying it thyself? How canst thou think of thy dying hour? Thou knowest it is near, and there is no avoiding it, nor any medicine found out that can prevent it. If thou shouldest die this day, (and who _knows what a day may bring forth_) thou art not certain whether thou shalt go to heaven or hell. And canst thou be merry, till thou art got out of this dangerous state? What shift dost thou make to preserve thy heart from horror, when thou rememberest the great judgment day, and everlasting flames? When thou hearest of it, dost thou not tremble as Felix? If the _keepers shook, and became as dead men_, when they saw _the angel come and roll back the stone from Christ's sepulcher_; how canst thou think of living in hell with Devils, till thou hast got some well-grounded assurance that thou shalt escape it? Thy bed is very soft, or thy heart is very hard, if thou canst sleep soundly in this uncertain case.

§ 3. If this general uncertainty of the world about their salvation were remediless, then must it be born as other unavoidable miseries. But, alas! the common cause is wilful negligence. Men will not be persuaded to use the remedy. The great means to conquer this uncertainty is self-examination, or the serious and diligent trying of a man's heart and state by the rule of Scripture. Either men understand not the nature and use of this duty, or else they will not be at the pains to try. Go through a congregation of a thousand men, and how few of them shall you meet with, that ever bestowed one hour in all their lives in a close examination of their title to heaven? Ask thy own conscience, Reader, when was the time, and where was the place, that ever thou solemnly tookest thy heart to task, as in the sight of God, and didst examine it by Scripture, whether it be renewed or not? Whether it be holy or not? Whether it be set most on God or the creatures, on heaven or earth? And when didst thou follow on this examination till thou hadst discovered thy condition, and passed sentence on thyself accordingly? But became this is a work of so high importance, and so commonly neglected, I will therefore shew,—that it is possible by trying to come to certainty;—what hinders men from trying and knowing their state;—then offer motives to examine;—and directions;—together with some marks out of Scripture, by which you may try, and certainly know, whether you are the people of God or not.

§ 4. (1.) Scripture shews, that certainty of salvation may be attained; and ought to be labored for: when it tells us so frequently, that the saints before us have known their justification and future salvation: When it declares, that _whosoever believeth in Christ shall not perish, but have everlasting life_; which it would be in vain to declare, if we cannot know ourselves to be believers or not: When it makes such a wide difference between the children of God, and the children of the Devil: When it bids us _give diligence to make our calling and election sure_; and earnestly urges us to _examine, prove, know our own selves, whether we be in the faith_ and whether _Jesus Christ be in us, except we be reprobates_: Also when its precepts require us to _rejoice always_, to call _God our father_, to _live in his praises_, to _love Christ's appearing_, to wish that he may _come quickly_, and to _comfort ourselves with_ the mention of _it_. But who can do any of these heartily, that is not in some measure sure that he is the child of God?

§ 5. (2.) Among the many hindrances which keep men from self-examination, we cannot doubt but Satan will do his part. If all the power he hath, or all the means and instruments he can employ, can do it, he will be sure above all duties to keep you from this. He is loth the godly should have that joy, assurance, and advantage against corruption, which the faithful performance of self-examination would procure them. As for the ungodly, he knows if they should once earnestly examine, they would find out his deceits and their own danger, and so be very likely to escape him. How could he get so many millions to hell willingly, if they knew they were going thither! And how could they avoid knowing it, if they did but thoroughly try; having such a clear light and sure rule in the Scripture to discover it? If the snare be not hid, the bird will escape it. Satan knows how to angle for souls better than to shew them the hook and line, or fright them away with a noise, or with his own appearance. Therefore he labors to keep them from a searching ministry; or to keep the minister from helping them to search, or to take off the edge of the word, that it may not _pierce and divide_; or to turn away their thoughts; or to possess them with prejudice. Satan knows when the minister hath provided a searching sermon, fitted to the state and necessity of an hearer; and therefore he will keep him away that day, if it be possible; or cast him into a sleep; or steal away the Word by the cares and talk of the world, or some way prevent its operation.