Chapter VIII: Part 8

§ 8. (II.) Let us now a little inquire, what may be the causes of the gross neglect of this duty; that the hinderances being discovered, may the more easily be overcome. One hinderance is, men's own sin and guilt. They have not themselves been ravished with heavenly delights; how then should they draw others so earnestly to seek them? They have not felt their own lost condition, nor their need of Christ; nor the renewing work of the Spirit, how then can they discover these to others? They are guilty of the sins they should reprove, and this makes them ashamed to reprove. Another is a secret infidelity prevailing in men's hearts. Did we verily believe, that all the unregenerate and unholy shall be eternally tormented, how could we hold our tongues, or avoid bursting into tears, when we look them in the face? Especially when they are our near and dear friends? Thus doth secret unbelief consume the vigor of each grace and duty. O Christians, if you did verily believe, that your ungodly neighbors, wife, husband, or child, should certainly lie for ever in hell, except they be thoroughly changed before death shall snatch them away, would not this make you address them day and night till they were persuaded? Were it not for this cursed unbelief, our own and our neighbor's souls would gain more by us than they do. These attempts are also much hindered by our want of charity and compassion for men's souls. We _look on_ miserable souls, _and pass by_, as the priest and Levite by the _wounded man_. What though the sinner, wounded by sin, and captivated by Satan, do not desire thy help himself; yet his misery cries aloud. If God had not heard the cry of our miseries, before he heard the cry of our prayers, and been moved by his own pity, before he was moved by our importunity, we might long have continued the slaves of Satan. You will pray to God for them, to open their eyes, and turn their hearts; and why not endeavor their conversion, if you desire it? And if you do not desire it, why do you ask it? Why do you not pray them to consider and return, as well as pray God to convert and turn them? If you should see your neighbor fallen into a pit, and should pray to God to help him out, but neither put forth your hand to help him, nor once direct him to help himself, would not any man censure you for your cruelty and hypocrisy? It is as true of the soul as the body. If any man _seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him_? Or what love hath he to his brother's soul? We are also hindered by a base, man-pleasing disposition. We are so desirous to keep in credit and favor with men, that it makes us most unconscionably neglect our known duty. He is a foolish and unfaithful physician, that will let a sick man die for fear of troubling him. If our friends are distracted, we please them in nothing that tends to their hurt. And yet when they are beside themselves in point of salvation, and in their madness posting on to damnation, we will not stop them, for fear of displeasing them. How can we be Christians, that _love the praise of men more than the praise of God_? For if we _seek to please men, we shall not be the servants of Christ_. It is common to be hindered by sinful bashfulness. When we should shame men out of their sins, we are ourselves ashamed of our duties. May not these sinners condemn us, when they blush not to swear, be drunk, or neglect the worship of God; and we blush to tell them of it, and persuade them from it? Bashfulness is unseemly in cases of necessity. It is not a work to be ashamed of, to obey God in persuading men from their sins to Christ. Reader, hath not thy conscience told thee of thy duty many a time, and put thee on to speak to poor sinners; and yet thou hast been ashamed to open thy mouth, and so let them alone to sink or swim? O read and tremble, _Whosoever shall be ashamed of me, and my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels_.[291] An idle and impatient spirit hindereth us. It is an ungrateful work, and sometimes makes men our enemies. Besides, it seldom succeeds at the first, except it be followed on. You must be long teaching the ignorant, and persuading the obstinate. We consider not what patience God used towards us, when we were in our sins. Woe to us, if God had been as impatient with us, as we are with others. Another hinderance is self-seeking. _All seek their own, not the things which are Jesus Christ's_,[292] and their brethren's. With many, pride is a great impediment. If it were to speak with a great man, and it would not displease him, they would do it. But to go among the poor, and take pains with them in their cottages; where is the person that will do it? Many will rejoice in being instrumental to convert a gentleman; and they have good reason; but overlook the multitude; as if the souls of all were not alike to God. Alas, these men little consider how low Christ stooped to us! Few _rich_, and _noble_, and _wise are called_. It is the poor that receive the glad tidings of the gospel. And with some their ignorance of the duty hindereth them from performing it. Either they know it not to be a duty, or at least not to be their duty. If this be thy case, reader, I am in hope thou art now acquainted with thy duty, and wilt set upon it.

[Footnote 291] Mark viii, 38.

[Footnote 292] Philippians ii, 21.

§ 9. Do not object to this duty, that you are unable to manage an exhortation, but either set those on the work who are more able, or faithfully and humbly use the small ability you have, and tell them, as a weak man may do, what God says in his word. Decline not the duty, because it is your superior who needs advice and exhortation. Order must be dispensed with in cases of necessity. Though it be a husband, a parent, a minister, you must teach him in such a case. If parents are in want, children must relieve them. If a husband be sick, the wife must fill up his place in family affairs. If the rich are reduced to beggary, they must receive charity. If the physician be sick, somebody must look to him. So the meanest servant must admonish his master, and the child his parent, and the wife her husband, and the people their minister; so that it be done when there is real need, and with all possible humility, modesty, and meekness. Do not say, "this will make us all preachers;" for every good Christian is a teacher, and hath a charge of his neighbor's soul. Every man is a physician, when a regular physician cannot be had, and when the hurt is so small that any man may relieve it; and in the same cases every man must be a teacher. Do not despair of success. Cannot God give it? And must it not be by means?—Do not plead, it will only be casting pearls before swine. When you are in danger to be torn in pieces, Christ would have you forbear; but what is that to you that are in no such danger? As long as they will hear, you have encouragement to speak, and may not cast them off as contemptible swine. Say not, "It is a friend on whom I much depend, and by telling him his sin and misery, I may lose his love, and be undone." Is his love more to be valued than his safety? or thy own benefit by him, than the salvation of his soul? or wilt thou connive at his damnation, because he is thy friend? Is that thy best requital of his friendship? Hadst thou rather he should burn in hell for ever, than thou shouldst lose his favor, or the maintenance thou hast from him?

§ 10. (III.) But that all who fear God may be excited to do their utmost to help others to this blessed rest, let me entreat you to consider the following motives. As, for instance,—not only nature, but especially grace, disposes the soul to be communicative of good. Therefore to neglect this work is a sin both against nature and grace. Would you not think him unnatural, that would suffer his children or neighbors to starve in the streets, while he has provision at hand? And is not he more unnatural, that will let them eternally perish, and not open his mouth to save them? An unmerciful, cruel man, is a monster to be abhorred of all. If God had bid you give them all your estates, or lay down your lives, to save them, you would surely have refused, when you will not bestow a little breath to save them. Is not the soul of a husband, or wife, or child, or neighbor, worth a few words? Cruelty to men's bodies is a most damnable sin; but to their souls much more, as the soul is of greater worth than the body, and eternity than time. Little know you what many a soul may now be feeling in hell, who died in their sins, for want of your faithful admonition. Consider what Christ did towards the saving of souls. He thought them worth his blood; and shall we not think them worth our breath? Will you not do a little, where Christ hath done so much?—Consider what fit objects of pity ungodly souls are. They are dead in trespasses and sins, have not hearts to feel their miseries, nor to pity themselves. If others do not pity them, they will have no pity; for it is the nature of their disease to make them pitiless to themselves, yea, their own most cruel destroyers. Consider it was once thy own case. It was God's argument to the Israelites, to be kind to strangers, because themselves had been _strangers in the land of Egypt_. So should you pity them that are strangers to Christ, and to the hopes and comforts of the saints, because you were once strangers to them yourselves. Consider your relation to them. It is thy neighbor, thy brother, whom thou art bound to love as thyself. _He that loveth not his brother whom he seeth_ daily, _doth not love God whom he_ never _saw_. And doth he love his brother, that will see him go to hell, and never hinder him?

§ 11. Consider what a load of guilt this neglect lays upon thy own soul. Thou art guilty of the murder and damnation of all those souls whom thou dost thus neglect; and of every sin they now commit; and of all the dishonor done to God thereby; and of all those judgments which their sins bring upon the town or country where they live. Consider what it will be, to look upon your poor friends in eternal flames, and to think that your neglect was a great cause of it. If you should there perish with them, it would be no small aggravation of your torment. If you be in heaven it would sure be a sad thought, were it possible that any sorrow could dwell there, to hear a multitude of poor souls cry out for ever, "O, if you would but have told me plainly of my sin and danger, and set it home, I might have escaped all this torment, and been now in rest!" What a sad voice will this be!—Consider what a joy it will be in heaven, to meet those there, whom you have been the means to bring thither. To see their faces, and join with them for ever in the praises of God, whom you were the happy instruments of bringing to the knowledge and obedience of Jesus Christ! Consider how many souls you may have drawn into the way of damnation, or hardened in it. We have had, in the days of our ignorance, our companions in sin, whom we enticed, or encouraged. And doth it not become us, to do as much to save men, as we have done to destroy them?—Consider how diligent are all the enemies of these poor souls to draw them to hell. The Devil is tempting them day and night: their inward lusts are still working for their ruin: the flesh is still pleading for its delights: their old companions are increasing their dislike of holiness. And if nobody be diligent in helping them to heaven, what is like to become of them?

§ 12. Consider how deep the neglect of this duty will wound, when conscience is awakened. When a man comes to die, conscience will ask him, "What good hast thou done in thy lifetime? The saving of souls is the greatest good work; what hast thou done towards it? How many hast thou dealt faithfully with?" I have oft observed, that the consciences of dying men very much wound them for this omission. For my own part, when I have been near death, my conscience hath accused me more for this than for any sin: It would bring every ignorant, profane neighbor to my remembrance, to whom I never made known their danger. It would tell me, "thou shouldst have gone to them in private, and told them plainly of their desperate danger, though it had been when thou shouldst have eaten or slept, if thou hadst no other time." Conscience would remind me how at such or such a time, I was in company with the ignorant, or was riding by the way with a wilful sinner, and had a fit opportunity to have dealt with him; but did not; or at least did it to little purpose. The Lord grant I may better obey conscience while I have time, that it may have less to accuse me of at death!—Consider what a seasonable time you now have for this work. There are times in which it is not safe to speak, it may cost you your liberties or your lives. Besides, your neighbors will shortly die, and so will you. Speak to them therefore while you may. Consider, though this is a work of greatest charity, yet every one of you may perform it. The poorest as well as the rich. Every one hath a tongue to speak to a sinner. Once more, consider the happy consequences of this work, where it is faithfully done. You may be instrumental of saving souls, for which Christ came down and died, and in which the angels of God rejoice. Such souls will bless you here and hereafter, God will have much glory by it. The church will be multiplied and edified by it. Your own souls will enjoy more improvement and vigor in a Divine life, more peace of conscience, more rejoicing in spirit. Of all the personal mercies that I ever received, next to the love of God in Christ to my own soul, I must most joyfully bless him for the plentiful success of my endeavors upon others. O what fruits then might I have seen, if I had been more faithful! I know we need to be very jealous of our deceitful hearts in this point, lest our rejoicing should come from our pride. Naturally we would have the praise of every good work ascribed to ourselves: Yet to imitate our Father in goodness and mercy, and to rejoice in the degree of them we attain to, is the duty of every child of God. I therefore tell you my own experience, to persuade you, that if you did but know what a joyful thing it is, you would follow it night and day through the greatest discouragements.

§ 13. Up then, every man that hath a tongue, and is a servant of Christ, and do something of your Master's work. Why hath he given you a tongue, but to speak in his service? And how can you serve him more eminently, than in saving souls? He that will pronounce you blessed at the last day, and invite you to _the kingdom prepared for you_, because you _fed him, and clothed him, and visited him_, in his poor members, will surely pronounce you blessed for so great a work as bringing souls to his kingdom. He that saith _the poor you have always with you_, hath left the ungodly always with you, that you might still have matter to exercise your charity upon. If you have the hearts of Christians or of men, let them yearn towards your ignorant, ungodly neighbors. Say as the lepers of Samaria, _We do not well; this day is a day of good tidings, and we hold our peace_. Hath God had so much mercy on you, and will you have no mercy on your poor neighbors?—But as this duty belongs to all Christians, so especially to some, according as God hath called them to it, or qualified them for it. To them therefore I will more particularly address the exhortation.

§ 14. God especially expects this duty at your hands to whom he hath given more learning and knowledge, and endued with better utterance, than your neighbors. The strong are made to help the weak; and those that see must direct the blind. God looketh for this faithful improvement of your parts and gifts, which, if you neglect, it were better you had never received them; for they will but aggravate your condemnation, and be as useless to your own salvation, as they were to others.

§ 15. All those that are particularly acquainted with some ungodly men, and that have peculiar interest in them, God looks for this duty at your hands. Christ himself did eat and drink with publicans and sinners; but it was only to be their physician, and not their companion. Who knows but God gave you interest in them to this end, that you might be the means of their recovery? They that will not regard the words of a stranger, may regard a brother, or sister, or husband, or wife, or near friend: Besides that the bond of friendship engageth you to more kindness and compassion than ordinary.

§ 16. Physicians that are much about dying men, should in a special manner make conscience of this duty. It is their peculiar advantage, that they are at hand; that they are with men in sickness and dangers, when the ear is more open, and the heart is less stubborn than in time of health; and that men look upon their physician as a person in whose hand is their life; or at least, who may do much to save them; and therefore they will the more regard his advice. You that are of this honorable profession, do not think this a work beside your calling, as if it belonged to none but ministers; except you think it beside your calling to be compassionate, or to be Christians. O help therefore to fit your patients for heaven? And whether you see they are for life or death, teach them both how to live and die, and give them some physic for their souls, as you do for their bodies. Blessed be God, that very many of the chief physicians of this age have, by their eminent piety vindicated their profession from the common imputation of atheism and profaneness.

§ 17. Men of wealth and authority, and that have many dependants, have excellent advantages for this duty. O what a world of good might lords and gentlemen do, if they had but hearts to improve their influence over others? Have you not all your honor and riches from God? Doth not Christ say, _unto whomsoever much is given, of him shall be much required_? If you speak to your dependants for God and their souls, you may be regarded, when even a minister shall be despised. As you value the honor of God, your own comfort, and the salvation of souls, improve your influence over tenants and neighbors; visit their houses; see whether they worship God in their families; and take all opportunities to press them to their duty. Despise them not. Remember God is no respecter of persons. Let men see that you excel others in piety, compassion, and diligence in God's work, as you do in the riches and honors of the world. I confess you will by this means be singular, but then you will be singular in glory; for few of the _mighty and noble are called_.

§ 18. As for the ministers of the gospel, it is the very work of their calling, to help others to heaven. Be sure to make it the main end of your studies and preaching. He is the able, skilful minister, that is best skilled in the art of instructing, convincing, persuading, and consequently of winning souls; and that is the best sermon that is best in these. When you seek not God, but yourselves, God will make you the most contemptible of men. It is true of your reputation, what Christ says of your life, _He that loveth it, shall lose it_. Let the vigor of your persuasions shew, that you are sensible on how weighty a business you are sent. Preach with that seriousness and fervor, as men that believe their own doctrine, and that know their hearers must be prevailed with, or be damned. Think not that all your work is in your studies and pulpit. You are shepherds and must know every sheep, and what is their disease, and mark their strayings, and help to cure them and fetch them home. Learn of Paul, not only to _teach your people publicly_, but _from house to house_. Inquire how they grow in knowledge and holiness, and on what grounds they build their hopes of salvation, and whether they walk uprightly, and perform the duties of their several relations. See whether they worship God in their families, and teach them how to do it. Be familiar with them, that you may maintain your interest in them, and improve it all for God. Know of them how they profit by public teaching. If any too little _favor the things of the spirit_, let them be pitied, but not neglected. If any walk disorderly, recover them with diligence and patience. If they be ignorant, it may be your fault as much as theirs. Be not asleep while the wolf is waking. Deal not slightly with any. Some will not tell their people plainly of their sins, because they are great men: and some because they are godly; as if none but the poor and the wicked should be dealt plainly with. Yet labor to be skilful and discreet, that the manner may answer to the excellency of the matter. Every reasonable soul hath both judgment and affection; and every rational, spiritual sermon, must have both. Study and pray, and pray and study, till you are become _workmen that need not be ashamed, rightly dividing the truth_; that your people may not be ashamed, not weary in hearing you. Let your conversation be teaching, as well as your doctrine. Be as forward in a holy and heavenly life, as you are in pressing others to it. Let your discourse be edifying and spiritual. Suffer any thing rather than the gospel and men's souls should suffer. Let men see that you use not the ministry only for a trade to live by; but that your hearts are set upon the welfare of souls. Whatsoever meekness, humility, condescension, or self-denial you teach them from the gospel, teach it them also by your undissembled example. Study and strive after unity and peace. If ever you would promote the kingdom of Christ, and your people's salvation, do it in a way of peace and love. It is as hard a thing to maintain in your people a sound understanding, a tender conscience, a lively, gracious, heavenly frame of spirit, and an upright life, amidst contention, as to keep your candle lighted in the greatest storms. _Blessed is that servant, whom his Lord, when he cometh, shall find so doing._

§ 19. All you whom God hath entrusted with the care of children or servants, I would also persuade to this great work of helping others to the heavenly rest. Consider what plain and pressing commands of God require this at your hands. _These words thou shalt teach diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down and when thou risest up._[293] _Train up a child in the way he should go; and when he is old, he will not depart from it._[294] _Bring up your children in the nurture and admonition of the Lord._[295] Joshua resolved, that _he and his house would serve the Lord_.[296] And God himself says of Abraham, _I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord_.[297] Consider it is a duty you owe your children in point of justice. From you they received the defilement and misery of their natures; and therefore you owe them all possible help for their recovery. Consider, how near your children are to you. They are parts of yourselves. If they prosper when you are dead, you take it as if you lived and prospered in them; and should you not be of the same mind for their everlasting rest?—Otherwise you will be witnesses against your own souls. Your care, and pains, and cost for their bodies, will condemn you for your neglect of their precious souls. Yea, all the brute creatures may condemn you. Which of them is not tender of their young?—Consider, God hath made your children your charge, and your servants too. Every one will confess they are the minister's charge. And have not you a greater charge of your own families, than any minister can have of them? doubtless at your hands God will require the blood of their souls. It is the greatest charge you were ever entrusted with, and woe to you, if you suffer them to be ignorant or wicked for want of your instruction or correction. Consider, what work there is for you in their dispositions and lives. There is not one sin, but thousands. They are hereditary diseases, bred in their natures. The things you must teach them are contrary to the interest and desires of their flesh. May the Lord make you sensible what a work and charge lieth upon you!—Consider what sorrows you prepare for yourselves by the neglect of your children. If they prove thorns in your eyes, they are of your own planting. If you should repent and be saved, is it nothing to think of their damnation; and yourselves the occasion of it? But if you die in your sin, how will they cry out against you in hell? "All this was long of you, you should have taught us better, and did not; you should have restrained us from sin, and corrected us, but did not." What an addition will such outcries be to your misery? On the other side, think what a comfort you may have, if you be faithful in this duty. If you should not succeed, you have freed your own souls, and have peace in your own consciences. If you do, the comfort is inexpressible, in their love and obedience, their supplying your wants, and delighting you in all your remaining path to glory. Yea, all your family may fare the better for one pious child or servant. But the greatest joy will be, when you shall say, _Lord, here am I, and the children thou hast given me_; and shall joyfully live with them for ever. Consider how much the welfare of church and state depends on this duty. Good laws will not reform us, if reformation begin not at home. This is the cause of all our miseries in church and state, even the want of a holy education of children. I also entreat parents to consider, what excellent advantages they have for saving their children. They are with you while they are tender and flexible. You have a twig to bend, not an oak. None in the world have such interest in their affections as you have. You have also the greatest authority over them. Their whole dependence is upon you for a maintenance. You best know their temper and inclinations. And you are ever with them, and can never want opportunities: Especially you, mothers, remember this, who are more with your children, while young, than their fathers. What pains are you at for their bodies? What do you suffer to bring them into the world? And will you not be at as much pains for the saving of their souls? Your affections are tender; and will it not move you to think of their perishing for ever? I beseech you, for the sake of the children of your bowels, teach them, admonish them, watch over them, and give them no rest till you have brought them to Christ.

[Footnote 293] Deuteronomy vi, 6, 7.

[Footnote 294] Proverbs xxii, 6.

[Footnote 295] Ephesians vi, 4.

[Footnote 296] Joshua xxiv, 15.

[Footnote 295] Genesis xviii, 19.

§ 20. I shall conclude with this earnest request to all Christian parents that read these lines: that they would have compassion on the souls of their poor children, and be faithful to the great trust that God hath put on them. If you cannot do what you would for them, yet do what you can. Both church and state, city and country, groan under neglect of this weighty duty. Your children know not God, nor his laws, but _take his name in vain_, and slight his worship, and you neither instruct them nor correct them; and therefore God corrects both them and you. You are so tender of them, that God is the less tender both of them, and you. Wonder not if God make you smart for your children's sins; for you are guilty of all they commit, by your neglect of your duty to reform them. Will you resolve therefore to set upon this duty, and neglect it no longer? Remember Eli. Your children are like Moses in the bulrushes, ready to perish if they have not help. As ever you would not be charged before God as murderers of their souls, nor have them cry out against you in everlasting fire, see that you teach them how to escape it, and bring them up in holiness, and the fear of God. I charge every one of you, upon your allegiance to God, as you will very shortly answer the contrary at your peril, that you will neither refuse nor neglect this most necessary duty. If you are not willing to do it, now you know it to be so great a duty, you are rebels, and not true subjects of Jesus Christ. If you are willing, but know not how, I will add a few words of direction to help you. Lead them by your examples, to prayer, reading, and other religious duties. Inform their understandings. Store their memories. Rectify their wills. Quicken their affections. Keep tender their consciences. Restrain their tongues, and teach them gracious speech. Reform and watch over their outward conversation. To these ends, get them Bibles and pious books, and see that they read them. Examine them often what they learn: Especially spend the Lord's day in this work, and suffer them not to spend it in sports or idleness. Shew them the meaning of what they read or learn. Keep them out of evil company, and acquaint them with the godly, and fail not to make them learn their catechism. Especially shew them the necessity, excellency, and pleasure of serving God; and labor to fix all upon their hearts.

CHAP. X.

The Saint's Rest is not to be expected on Earth.

§ 1. In order to shew the sin and folly of expecting rest here, § 2. (I.) the reasonableness of present afflictions is considered; § 3. (1.) that they are the way to rest, § 4. (2.) keep us from mistaking our rest, § 5. (3.) from losing our way to it, § 6. (4.) quicken our pace towards it, § 7. (5.) chiefly incommode our flesh, § 8, 9. and (6.) under them the sweetest foretastes of rest are often enjoyed; § 10. (II.) How unreasonable to rest in present enjoyments; § 11. (1.) that 'tis idolatry; § 12. (2.) that it contradicts God's end in giving them; § 13. (3.) is the way to have them refused, withdrawn, or embittered; § 14. (4.) that to be suffered to take up our rest here is the greatest curse; § 15. (5.) that it is seeking rest where it is not. § 16 (6.) that the creatures without God, would aggravate our misery. § 17. (7.) and all this is confirmed by experience. § 18. The Author laments that this is nevertheless a most common sin. § 19-23 (III.) How unreasonable our unwillingness to die, and possess the saint's rest, is largely considered. § 24. The Author apologizes for saying so much on this last head.

§ 1. We are not yet come to our resting place. Doth it remain? How great then is our sin and folly to seek and expect it here? Where shall we find the Christian that deserves not this reproof? We would all have continual prosperity, because it is easy and pleasing to the flesh; but we consider not the unreasonableness of such desires. And when we enjoy convenient houses, goods, lands, and revenues? or the necessary means God hath appointed for our spiritual good; we seek rest in these enjoyments. Whether we are in an afflicted, or prosperous state, it is apparent, we exceedingly make the creature our rest. Do we not desire creature enjoyments more violently, when we want them, than we desire God himself? Do we not delight more in the possession of them, than in the enjoyment of God? And if we lose them, doth it not trouble us more than our loss of God? Is it not enough, that they are refreshing helps in our way to heaven, but they must also be made our heaven itself? Christian reader, I would as willingly make thee sensible of this sin, as of any sin in the world, if I could tell how to do it; for the Lord's greatest quarrel with us is in this point. In order to this, I most earnestly beseech thee to consider,—the reasonableness of present afflictions,—and the unreasonableness of resting in present enjoyments;—as also of our unwillingness to die, that we may possess eternal rest.

§ 2. (I.) To shew the reasonableness of present afflictions, consider,—they are the way to rest;—they keep us from mistaking our rest,—and from losing our way to it;—they quicken our pace towards it;—they chiefly incommode our flesh;—and under them God's people have often the sweetest foretastes of their rest.

§ 3. (1.) Consider, that labor and trouble are the common way to rest, both in the course of nature and grace. Can there possibly be rest without weariness? Do you not travel and toil first, and rest after? The day for labor is first, and then follows the night for rest. Why should we desire the course of grace to be perverted, any more than the course of nature? It is an established decree, _that we must through much tribulation enter into the kingdom of God_.[298] And that _if we suffer, we shall also reign with Christ_.[299] And what are we that God's statutes should be reversed for our pleasure?

[Footnote 298] Acts xiv, 22.

[Footnote 299] 2 Timothy ii, 12.

§ 4. (2.) Afflictions are exceeding useful to us, to keep us from mistaking our rest. A Christian's motion towards heaven is voluntary, and not constrained. Those means therefore are most profitable, which help his understanding and will. The most dangerous mistake of our souls is, to take the creature for God, and earth for heaven. What warm, affectionate, eager thoughts have we of the world, till afflictions cool and moderate them? Afflictions speak convincingly, and will be heard when preachers cannot. Many a poor Christian is sometimes bending his thoughts to wealth, or flesh pleasing, or applause; and so loses his relish of Christ, and the joy above; till God break in upon his riches, or children, or conscience, or health, and break down his mountain which he thought so strong: And then, when he lieth in Manasseh's fetters; or is fastened to his bed with pining sickness, the world is nothing, and heaven is something. If our dear Lord did not put these thorns under our head, we should sleep out our lives, and lose our glory.

§ 5. (3.) Afflictions, are also God's most effectual means to keep us from losing our way to our rest. Without this hedge of thorns, on the right hand, and left, we should hardly keep the way to heaven. If there be but one gap open, how ready are we to find it, and turn out at it? When we grow wanton, or worldly, or proud, how doth sickness, or other affliction, reduce us? Every Christian, as well as Luther, may call affliction one of his best schoolmasters; and with David may say, _Before I was afflicted, I went astray; but now have I kept thy word_.[300] Many thousand recovered sinners may cry, "O healthful sickness! O comfortable sorrows! O gainful losses! O enriching poverty! O blessed day that ever I was afflicted!" Not only the _green pastures_, and _still waters_, but _the rod and staff, they comfort us_. Though the word and Spirit do the main work, yet suffering so unbolts the door of the heart, that the word hath easier entrance.

[Footnote 300] Psalm cxix, 67.

§ 6. (4.) Afflictions likewise serve to quicken our pace in the way to our rest. It were well if mere love would prevail with us, and that we were rather drawn to heaven, than driven. But seeing our hearts are so bad, that mercy will not do it; it is better be put on with the sharpest scourge, than loiter, like the _foolish virgins_, till _the door is shut_. O what difference is there, betwixt our prayers in health, and in sickness; betwixt our repentings in prosperity and adversity! Alas! if we did not sometime feel the spur, what a slow pace would most of us hold towards heaven? Since our vile natures require it, why should we be unwilling that God should do us good by sharp means? Judge, Christian, whether thou dost not go more watchfully and speedily in the way to heaven, in thy sufferings, than in thy more pleasing and prosperous state.

§ 7. (5.) Consider further, it is but the flesh that is chiefly troubled and grieved by affliction. In most of our sufferings the soul is free, unless we ourselves wilfully afflict it. "Why then, O my soul, dost thou side with this flesh, and complain, as it complaineth? It should be thy work to _keep it under, and bring it into subjection_, and if God do it for thee, shouldst thou be discontented? Hath not the pleasing of it been the cause of almost all thy spiritual sorrows? Why then may not the displeasing of it further thy joys? Must not _Paul and Silas sing_, because _their feet are in the stocks_? Their spirits were not imprisoned. Ah, unworthy soul! is this thy thanks to God for preferring thee so far before thy body? When it is rotting in the grave, thou shalt be a companion of the perfected spirits of the just. In the mean time, hast thou not consolation which the flesh knows not of? Murmur not then at God's dealings with thy body; if it were not for want of love to thee, he would not have dealt so by all his saints. Never expect thy flesh should truly expound the meaning of the rod. It will call love, hatred; and say, God is destroying, when he is saving. It is the suffering party, and therefore not fit to be the judge." Could we once believe God, and judge of his dealings by his word, and by their usefulness to our souls, and reference to our rest, and could we stop our ears against all the clamors of the flesh, then we should have a truer judgment of our afflictions.

§ 8. (6.) Once more consider, God seldom gives his people so sweet a foretaste of their future rest, as in their deep afflictions. He keeps his most precious cordials for the time of our greatest faintings and dangers. He gives them, when he knows they are needed, and will be valued: and when he is sure to be thanked for them, and his people rejoiced by them. Especially when our sufferings are more directly for his cause, then he seldom fails to sweeten the bitter cup. The martyrs have possessed the highest joys. When did Christ preach such comforts to his disciples, as when _their hearts were sorrowful_ at his departure? When did he appear among them, and say, _Peace be unto you_, but when they were shut up for fear of the Jews? When did Stephen _see heaven opened_, but when he was giving up his life for the testimony of Jesus? Is not that our best state, wherein we have most of God? Why else do we desire to come to heaven? If we look for a heaven of fleshly delights, we shall find ourselves mistaken. Conclude then, that affliction is not so bad a state for a saint in his way to rest. Are we wiser than God? Doth he not know what is good for us as well as we? Or is he not as careful of our good, as we are of our own? Woe to us, if he were not much more so! and if he did not love us better, than we love either him, or ourselves!

§ 9. Say not, "I could bear any other affliction but this." If God had afflicted thee where thou canst bear it, thy idol would neither have been discovered, nor removed. Neither say, "If God would deliver me out of it, I could be content to bear it." Is it nothing that he hath promised it _shall work for thy good_? Is it not enough that thou art sure to be delivered at death? Nor let it be said, "If my affliction did not disable me for duty, I could bear it." It doth not disable thee for that duty which tendeth for thy own personal benefit, but is the greatest quickening help thou canst expect. As for thy duty to others, it is not thy duty when God disables thee. Perhaps thou wilt say, "The godly are my afflictors: if it were ungodly men, I could easily bear it." Whoever is the instrument, the affliction is from God, and the deserving cause thyself; and is it not better to look more to God and thyself? Didst thou not know that the best men are still sinful in part? Do not plead, "If I had but that consolation, which you say God reserveth for suffering times, I should suffer more contentedly; but I do not perceive any such thing." The more you suffer for righteousness' sake, the more of this blessing you may expect; and the more you suffer for your own evil doing, the longer it will be before that sweetness comes. Are not the comforts you desire, neglected or resisted? Have your afflictions wrought kindly with you, and fitted you for comfort? It is not mere suffering that prepares you for comfort, but the success and fruit of sufferings upon your hearts.

§ 10. (II.) To shew the unreasonableness of resting in present enjoyments, consider,—it is idolizing them;—it contradicts God's end in giving them;—it is the way to have them refused, withdrawn, or embittered;—to be suffered to take up our rest here, is the greatest curse;—it is seeking rest where it is not to be found;—the creatures, without God, would aggravate our misery;—and to confirm all this, we may consult our own and others' experience.

§ 11. (1.) It is gross idolatry to make any creature or means our rest. To be the rest of the soul, is God's own prerogative. As it is apparent idolatry to place our rest in riches or honors; so it is but a more refined idolatry to take up our rest in excellent means of grace. How ill must our dear Lord take it, when we give him cause to complain as he did of our fellow idolaters, _My people have been lost sheep, they have forgotten their resting place_?[301] "My people can find rest in any thing, rather than in me. They can delight in one another, but not in me. They can rejoice in my creatures and ordinances, but not in me. Yea, in their very labors and duties they seek for rest, but not in me. They had rather be any where, than be with me. Are these their gods? Have these redeemed them? Will these be better to them, than I have been, or than I would be?" If yourselves have a wife, a husband, a son, that had rather be any where than in your company, and be never so merry as when furthest from you, would you not take it ill? So must our God needs do.

[Footnote 301] Jeremiah l, 6.

§ 12. (2.) You contradict the end of God in giving these enjoyments. He gave them to help thee to him, and dost thou take up with them in his stead? He gave them to be refreshments in thy journey, and wouldst thou dwell in thy inn, and go no further? It may be said of all our comforts and ordinances, as it is said of the Israelites, _The ark of the covenant of the Lord went before them, to search out a resting place for them_.[302] So do all God's mercies here. They are not that rest; as John professed _he was not the Christ_; but they are _voices crying in this wilderness_, to bid us _prepare, for the kingdom of God_, our true rest _is at hand_. Therefore, to rest here, were to turn all mercies contrary to their own ends, and to our own advantages, and to destroy ourselves with that which should help us.

[Footnote 302] Numbers x, 33.

§ 13. (3.) It is the way to cause God, either to deny the mercies we ask, or take from us those we enjoy, or at least embitter them to us. God is no where so jealous as here. If you had a servant, whom your wife loved better than yourself, would you not take it ill of such a wife, and rid your house of such a servant? So, if the Lord see you begin to settle in the world, and say, "Here I will rest?" no wonder if he soon in his jealousy unsettle you. If he love you, no wonder if he take that from you with which he sees you are destroying yourselves. It hath long been my observation of many, that when they have attempted great works, and have just finished them; or have aimed at great things in the world, and have just obtained them; or have lived in much trouble, and have just overcome it; and begin to look on their condition with content, and rest in it; they are then usually near to death or ruin. When a man is once at this language, _Soul, take thy ease_; the next news usually is, _Thou fool, this night_, or this month, or this year, _thy soul shall he required, and then whose shall these things be_? What house is there where this fool dwelleth not? Let you and I consider, whether it be not our own case? Many a servant of God hath been destroyed from the earth, by being over-valued and over-loved. I am persuaded, our discontents and murmurings are not so provoking to God, nor so destructive to the sinner, as our too sweet enjoying, and resting in, a pleasing state. If God hath crossed you in wife, children, goods, friends, either by taking them away, or the comfort of them; try whether this be not the cause: For wheresoever your desires stop, and you say, "Now I am well;" that condition you make your God, and engage the jealousy of God against it. Whether you be friends to God or enemies, you can never expect that God should suffer you quietly to enjoy your idols.

§ 14. (4.) Should God suffer you to take up your rest here, it is one of the greatest curses that could befal you. It were better never to have a day of ease in the world; for then weariness might make you seek after the true rest. But if you are suffered to sit down and rest here, a restless wretch you will be through all eternity. To _have their portion in this life_, is the lot of the most miserable, perishing sinners. Doth it become Christians then to expect so much here? Our rest is our heaven; and where we take our rest, there we make our heaven. And wouldst thou have but such a heaven as this?