VI. An exhortation to seriousness in seeking rest
earnest inquiries after the Lord? Can your neighbours about you witness, that you are still learning of them that are able to instruct you? And that you plainly and roundly reprove the ungodly, and take pains for the saving of your brethren's souls? Let all these witnesses judge this day between God and you, whether you are in good earnest about the affairs of eternal rest. But if yet you cannot discern your neglects; look but to yourselves, within you, without you, to the work you have done: you can tell by his work, whether your servant hath loitered, though you did not see him; so you may by yourselves: 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 right and strong, and 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? Why, judge by this, and it will quickly appear whether you have been labourers or loiterers.
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.
CHAP. VI An Exhortation to Seriousness in seeking Rest.
I HOPE, reader, by this time thou art somewhat sensible, what a desperate thing it is to trifle about our eternal rest; and how deeply thou hast been guilty of this thyself. And I hope, also, that thou darest not now suffer this conviction to die; but art resolved to be another man for the time to come: what sayst thou, is this thy resolution? If thou wert sick of some desperate disease, and the physician should tell thee, 'If you will observe but one thing, I doubt not to cure you,' wouldst thou not observe it? Why, if thou wilt observe but this one thing for thy soul, I make no doubt of thy salvation; if thou wilt now but shake off thy sloth, and put to all thy
strength, and ply the work of God unweariedly, and be a downright Christian; I know not what can hinder thy happiness. As far as thou art gone from God, if thou wouldst but now return and seek him with all thy heart, no doubt but thou shalt find him. As unkindly as thou hast dealt with Jesus Christ, if thou didst but feel thyself sick and dead, and seek him heartily, and apply thyself in good earnest to the obedience of his laws, thy salvation were as sure as if thou hadst it already; but as full as the satisfaction of Christ is, as free as the promise is, as large as the mercy of God is, yet if thou do but look on these, and talk of them, when thou shouldst greedily entertain them, thou wilt be never the better for them; and if thou loiter when thou shouldst labour, thou wilt lose the crown. Oh, fall to work then speedily and seriously, and bless God that thou hast yet time to do it; and though that which is past cannot be recalled, yet redeem the time now by doubling thy diligence. And because thou shalt see I urge thee not without cause, I will here adjoin a multitude of considerations to move thee; yet do I not here desire thee to take them by number, but by weight; their intent and use is, to drive thee from delaying, and from loitering in seeking rest: and to all men do I propound them, both godly and ungodly; whoever thou art, therefore, I entreat thee to rouse up thy spirit, and read them deliberately, and give me a little while thy attention, as to a message from God; and as Moses said to the people, "Set thy heart to all the words that I testify to thee this day; for it is not a vain thing, but it is for thy life." (Deut. 32:46.) Weigh what I here write with the judgment of a man; and if I speak not reason, throw it back in my face; but if I do, see thou entertain and obey it accordingly; and the Lord open thy heart, and fasten his counsel effectually upon thee.
Sect. II. 1. Consider, Our affections and actions should be somewhat answerable to the greatness of the ends to which they are intended.
Now the ends of a Christian's desires and endeavours are so great, that no human understanding on earth can comprehend them; whether you respect their proper excellency, their exceeding importance, or their absolute necessity.
These ends are, the glorifying of God, the salvation of our own and other men's souls, in our 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 violently, or labour for them too diligently? When we know that if our prayers prevail not, and our labour succeeds not, we are undone for ever, I think it concerns us to seek and labour to the purpose. When it is put to the question, Whether we shall live for ever in heaven or in hell? and the question must be resolved upon our obeying the Gospel, or our disobeying it, upon the painfulness or the slothfulness of our present endeavours; I think it is time for us to bestir ourselves, and to leave our trifling and complimenting with God.
Sect. III. 2. Consider, Our diligence should be somewhat answerable to the greatness of the work which we have to do, as well as to the ends of it. Now the works of a Christian here, are very many, and very great: the soul must be renewed; many and great corruptions must be mortified; custom, and temptations, and worldly interests, must be conquered; flesh must be mastered; self must be denied; life, and friends, and credit, and all must be slighted; conscience must be upon good grounds quieted; assurance of pardon and salvation must be attained. And though it is God that must give us these, and that freely, without our own merit; yet will he not give them so freely, as without our earnest seeking and labour. Besides, there is a deal of knowledge to be got, for the guiding ourselves, for the defending of the truth, for the direction of others, and a deal of skill for the right managing of our parts: many ordinances are to be used, and duties performed, ordinary and extraordinary; every age, and year, and day, doth require fresh succession of duty; every place we come in, every person that we have to deal with, every change of our condition, doth still require the renewing of our labour, and bringeth duty along with it; wives, children, servants, neighbours, friends, enemies, all of them call for duty from us; and all this of great importance too; so that for the most of it, if we miscarry in it, it would prove our undoing.
Judge, then, yourselves, whether men that have so much business lying upon their hands, should not bestir them; and whether it be their wisdom either to delay, or to loiter?
Sect. IV. 3. Consider, Our diligence should be somewhat quickened, because of the shortness and uncertainty of the time allotted us for the performing of all this work, and the many and great impediments which we meet with. Yet a few days, and we shall be here no more.
Time passeth on: many hundred diseases are ready to assault us: we that now are preaching, and hearing, and talking, and walking, must very shortly be carried on men's shoulders, and laid in the dust, and there left to the worms in darkness and corruption; we are almost there already; it is but a few days, or months, or years, and what is that when once they are past? We know not whether we shall have another sermon, or sabbath, or hour. How then should those men bestir them for their everlasting rest, who know they have so short a space for so great a work! Besides, every step in the way hath its difficulties; the gate is strait, and the way narrow; the righteous themselves are scarcely saved; scandals and discouragements will be still cast before us: and can all these be overcome by slothful endeavours?
Sect. V. 4. Moreover, our diligence should be somewhat answerable to the diligence of our enemies in seeking our destruction. For if we sit still while they are plotting and labouring; or if we be lazy in our defence, while they are diligent in assaulting us; you may easily conceive how we are likely to speed. How diligent is Satan in all kinds of temptations! therefore, "Be sober and vigilant, because your adversary the devil as a roaring lion walketh about, seeking whom he may devour; whom resist steadfast in the faith." (1 Pet. 5:8.) How diligent are the ministers of Satan; false teachers, scorners at godliness, malicious persecutors, all unwearied; and our inward corruption the most busy and diligent of all; whatever we are about, it is still resisting us; depraving our duties, perverting our thoughts, dulling our affections to good, exciting them to evil; and will a feeble
resistance then serve our turn? Should not we be more active for our own preservation, than our enemies for our ruin?
Sect. VI. 5. Our affections and endeavours should bear some proportion to the talents which we have received, and means which we have enjoyed. It may well be expected that a horseman shall go faster than a footman; and he that hath a swift horse, faster than he that hath a slow one: more work will be expected from a sound man, than from the sick; and from a man at age, than from a child: and to whom men commit much, from them they will expect the more.
(Luke 12:48.) Now the talents which we have received are many and great: the means which we have enjoyed are very much, and very precious. What people breathing on earth, have had plainer instructions, or more forcible persuasions, or 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; but loathing them through abundance, have thrown by all. What people have had God so near them, as we have had; or have seen Christ, as it were, crucified before their eyes, as we have done? What people have had heaven and hell, as it were, opened unto them, as we? scarcely a day wherein we have not had some spur to put us on. What speed then should such a people make for heaven; and how should they fly that are thus winged: and how swiftly should they sail that have wind and tide to help them! Believe it, brethren, God looks for more from England, than from most nations in the world; and for more from you that enjoy these helps, than from the dark, untaught congregations of the land. A small measure of grace beseems not such a people; nor will an ordinary diligence in the work of God excuse them.
Sect. VII. 6. The vigour of our affections and actions should be somewhat answerable to the great cost bestowed upon us, and to the deep engaging mercies which we have received from God. Surely, we owe more service to our master from whom we have our maintenance, than we do to a stranger to whom we were never beholden. Oh, the cost that God hath been at for our sakes; the riches
of sea and land, of heaven and earth, hath he poured out upon us! All our lives have been filled up with mercies: we cannot look back upon one hour of it, or one passage in it, but we may behold mercy. We feed upon mercy, we wear mercy on our backs, we tread upon mercy; mercy within us, common and special; mercy without us, for this life, and for that to come; oh, the rare deliverances that we have partaked of, both national and personal! How oft, how seasonably, how fully have our prayers been heard, and our fears removed; what large catalogues of particular mercies can every Christian draw forth and rehearse! To offer to number them, would be an endless task, as to number the stars, or the sands of the shore. If there be any difference betwixt hell, where we should have been, and earth, where we now are, yea, or heaven, which is offered us, then certainly we have received mercy. Yea, if the blood of the Son of God be mercy, then are we engaged to God by mercy; for so much did it cost him to recover us to himself. And should a people of such deep engagements be lazy in their returns: shall God think nothing too much nor too good for us; and shall we think all too much that we do for him?
Thou that art an observing, sensible man, who knowest how much thou art beholden to God; I appeal to thee, is not a loitering performance of a few heartless duties, an unworthy requital of such admirable kindness? For my own part, when I compare my slow and unprofitable life, with the frequent and wonderful mercies received, it shames me, it silenceth me, and leaves me inexcusable.
Sect. VIII. 7. Again, consider, All the relations which we stand in toward God, whether common or special, do call upon us for our utmost diligence. Should not the pot be wholly at the service of the potter, and the creature at the service of his great Creator: are we his children, and do we not owe him our most tender affections, and dutiful obedience: are we the spouse of Christ, and do we not owe him our observance, and our love? "If he be our Father, where is his honour; and if he be our Master, where is his fear?" (Mal. 1:6.) "We call him Lord and Master, and we do well;" (John 13:13;) but if our industry be not answerable to our assumed relations, we condemn ourselves, in saying we are his children, or his servants. How will the
hard labour and daily toil that servants undergo to please their masters, judge and condemn those men who will not labour so hard for their great Master! Surely, there is none have a better or more honourable master than we, nor can any expect such fruit of their labours. (1 Cor. 15 ult.) Sect. IX. 8. Consider, What haste should they make who have such rods at their backs, as be at ours; and how painfully should they work, who are still driven on by such sharp afflictions: if either we wander out of the way, or loiter in it, how surely do we prepare for our own smart! Every creature is ready to be God's rod to reduce us, or to put us on: our sweetest mercies will become our sorrows: or, rather than he will 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 labour than the spur: had we rather be still thus afflicted, than to be up and going? Alas! how like are we to tired horses, that will lie down and groan, or stand still, and let you lay on them as long as you will, rather than they will freely travel on their journey! And thus we make our own lives miserable, and necessitate God, if he love us, to chastise us. It is true, those who do most, do meet with afflictions also: but surely, according to the measure of their peace of conscience, and faithfulness to Christ, so is the bitterness of their cup, for the most part, abated.
Sect. X. 9. How close should they ply their work, who have such great preparations attending them as we have! All the world are our servants, that we may be the servants of God. The sun, and moon, and stars, attend us with their light and influence; the earth, with all its furniture, is at our service. How many thousand plants, and flowers, and fruits, and birds, and beasts, do all attend us! 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 ministering spirits for the service of the elect: and is it not an intolerable crime for us to trifle, while all these are
employed to assist us? Nay more, the patience and goodness of God do wait upon us; the Lord Jesus waiteth in the offers of his blood; the Holy Ghost waiteth in striving with our backward hearts; besides, all his servants, the ministers of his Gospel, who study and wait, and preach and wait, and pray and wait, upon careless sinners: and shall angels and men, yea, the Lord himself, stand by and look on; and, as it were, hold the candle while thou dost nothing? O Christians, I beseech you, whenever you are upon your knees in prayer, or reproving the transgressors, or exhorting the obstinate, or upon any duty, do but remember what attendants you have for this work; and then judge how it behoves you to perform it.
Sect. XI. 10. Should not our affections and endeavours be answerable to the acknowledged principles of our christian profession? Sure, if we are Christians indeed, and mean as we speak, when we profess the faith of Christ, we shall show it in affections and actions, as well as expressions. Why, the very fundamental doctrines of our religion are: That God is the chief Good, and all our happiness consists in his love; and therefore, it should be valued and sought above all things: that he is our Lord, and therefore, chiefly to be served; that we must love him with all our heart, and soul, and strength; that the very business that men have in the world, and the only errand that God sent them about, is to glorify God, and to obtain salvation, &c. And do men's duties and conversation second this profession? Are these doctrines seen in the painfulness of men's practice; or rather, do not their works deny what their words do confess? One would think, by men's actions, that they did not believe a word of the Gospel to be true. Oh, sad day, when men's own tongues and professions shall be brought in against them, and condemn them!
Sect. XII. 11. How forward and painful should we be in that work, where we are sure we can never do enough! If there were any danger in over-doing, then it might well cause men to moderate their endeavours; but we know, that if we could do all, we were but unprofitable servants; (Luke 17:10;) much more when we are sure to fail in all. It is true, a man may possibly pray too much, or preach too
much, or hear or reprove too much, though I have known few that ever did so; but yet no man can obey or serve God too much: for one duty may be said to be too long, when it shuts out another, and then it ceaseth, indeed, to be a duty. So that, though all superstition, or worship of our devising, may be called righteousness overmuch; yet, as long as you keep your service to the rule of the word, that so it might have the true nature of obedience, you never need to fear being righteous too much; for else, we should reproach the Lord and Lawgiver of the church, as if he commanded us to do too much. Ah, if the world were not mad with malice, they could never be so blind in this point as they are: to think, that faithful diligence in serving
Christ, is folly and singularity; and that they who set themselves wholly to seek eternal life, are but precise puritans! 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: for the world, you may easily do too much, but here, in God's way, you cannot.
Sect. XIII. 12. It is the nature of every grace to put on the soul to diligence and speed. If you loved God, you would make haste, and not delay or trifle; you would think nothing too much that you could possibly do; you would be ambitious to serve him, and please him still more: love is quick and impatient, it is active and observant. If you loved Christ, you would keep his commandments, and not accuse them of too much strictness. (John 1:4, 15:23.) So also, 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 souls a going; if you had the fear of God, it would rouse you out of your slothfulness; if you had zeal, it would inflame you, and eat you up. God hath put all his graces in the soul, on purpose to be oil to the wheels, to be life to the dead, to mind men of their duty, and dispose them to it, and to carry them to himself; so that, in what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious in the work of God.
Sect. XIV. 13. Consider, They that trifle in the way to heaven, do but lose all their labour, when serious endeavours do obtain their end.
The proverb is, "As good never a whit, as never the better." If two be running a race, he that runs slowest had as good never run at all; for, now, he loseth the prize and his labour both. (Acts 26:28.) Many, who like Agrippa, are but almost Christians, will find, in the end, they shall be but almost saved. God hath set the rate at which the pearl must be bought; if you bid a penny less than that rate, you had as good bid nothing. As a man that is lifting at some weighty thing, if he put to almost strength enough, but yet not sufficient, it is as good he put to none at all; for he doth but ose all his labour. Oh, how many professors of Christianity will find this true, to their sorrow, who have had a mind to the ways of God, and have kept up a dull task of duty, and plodded on in a formal, lifeless profession, but never came to serious Christianity? How many a duty have they lost, for want of doing them thoroughly, and to the purpose! Perhaps their place in hell may be the easier, and so their labour is not lost; but as to the obtaining of salvation, it is all lost. "Many shall seek to enter, and shall not be able," (Luke 13:24,) who, if they had striven, might have been able. Oh! therefore, put to a little more diligence and strength, that all be not in vain that you have done already.
Sect. XV. 14. Furthermore, We have lost a great deal of precious time already, and therefore it is reason that we labour so much the harder.
If a traveller do sleep or trifle out the most of the day, he must travel so much the faster in the evening, or else he is likely to fall short of his journey's end. With some of us, our childhood and youth is gone; with some also their middle age is past; and the time before us is very uncertain and short. What a deal of time have we slept away, and talked away, and played away; what a deal have we spent in worldly thoughts and labours, or in mere idleness! Though in likelihood the most of our time is spent, yet how little of our work is done! and is it not time now to bestir ourselves in the evening of our days? The time which we have lost can never be recalled: should we not then redeem it by improving the little which remaineth? You may receive, indeed, an equal recompense with those that have borne the burden and heat
of the day, though you came not in till the last hour; but then you must be sure to labour soundly that hour. It is surely enough that we have lost so much of our lives; let us not now be so foolish as to lose the rest. (1 Pet. 4:2–4).
Sect. XVI. 15. Consider, The greater are your layings out, the greater will be your comings in. Though you may seem to lose your labour at the present, yet the hour cometh when you shall find it with advantage. The seed which is buried and dead, will bring forth a plentiful increase at the harvest. Whatever you do, and whatever you suffer, this everlasting rest will pay for all. There is no repenting of labours and sufferings in heaven; none says, 'Would I had spared my pains, and prayed less, or been less strict and precise, and did as the rest of my neighbours did!' There is never such a thought in heaven as this. But, on the contrary, it will be their joy to look back upon their labours and tribulations, and to consider how the mighty power of God did bring them through all. Whoever complained that he came to heaven at too dear a rate, or that his salvation cost him more labour than it was worth? We may say of all our labours, as Paul of his sufferings, "For I reckon that the sufferings (and labours) of this present time, are not worthy to be compared with the glory that shall be revealed in us." (Rom. 8:18.) We labour but for a moment, but we shall rest for ever. Who would not put forth all his strength for one hour, when he may be a prince while he lives for that hour's work?
Oh! what is the duty and suffering of a short frail life, which is almost at an end as soon as it begins, in respect of the endless joys with God? Will not all our tears then be wiped away, and all the sorrows of our duties forgotten? but yet the Lord will not forget them; "for he is not unjust to forget our work and labour of love." (Heb. 6:10.)
Sect. XVII. 16. Consider, Violence and laborious striving for salvation, is the way that the wisdom of God hath directed us to as best, as his sovereign authority hath appointed us as necessary. Who knows the way to heaven better than the God of heaven? When men tell us that we are too strict and precise, whom do they accuse, God or us? If we do no more than what we are commanded, nor so much
neither, (Luke 17:19,) they may as well say, God hath made laws which are too strict and precise. Surely, if it were a fault, it would lie in him that commands it, and not in us who are bound to obey. And dare these men think that they are wiser than God? Do they know better than he, what men must do to be saved? These are the men that ask us whether we are wiser than all the world besides, and yet they will pretend to be wiser than God. What do they less, when God bids us take the most diligent course, and they tell us it is more ado than needs? Mark well the language of the laws of God, and see how you can reconcile it with the language of the world, "The kingdom of heaven suffereth violence, and the violent take it by force." (Matt.
11:12.) Or, as it is in Luke 16:16, "Every one presseth into it." "Strive to enter in at the strait gate; for many shall seek to enter in, and shall not be able." (Luke 13:24.) So "Whatsoever thy hand findeth to do, do it with all thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." (Matt.
7:13, 14; Eccles. 9:10.) "Know ye not that they which run in a race run all, but one receiveth the prize? So run that you may obtain." (1 Cor.
9:24.) "If a man strive for masteries, yet he is not crowned except he strive lawfully," (2 Tim. 2:5,) that is, powerfully and prevailingly.
"Work out your salvation with fear and trembling." (Phil. 2:12.) "Give diligence to make your calling and election sure." (2 Pet. 1:10.) "If the righteous scarcely be saved, where shall the ungodly and sinners appear?" (1 Pet. 4:18.) So Phil. 1:27, and 3:14; 1 Tim. 6:12, 18, 19;
Deut. 6:5, &c. This is the constant language of Christ; and which shall I follow, God or men; yea, and that the worst and most wicked men? Shall I think that every ignorant, worldly sot, that can only call a man 'puritan,' knows more than Christ, and can teach him to make laws for his church, or can tell God how to mend the Scriptures? Let them bring all the seeming reasons that they can against the holy, violent striving of the saints, and 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 reason for it, yet his will is reason enough to me. I am sure God is worthy to govern us, if we were better than we are. Who should make laws for us, but he that made us? And who should line out the way to heaven, but he
that must bring us thither? And who should determine on what conditions we shall be saved, but he that bestows the gift of salvation? So that let world, or flesh, or devil, speak against a holy, laborious course, this is my answer, 'God hath commanded it.'
Sect. XVIII. 17. Moreover, It is a course that all men in the world either do, or will approve of. There is not a man that ever was, or is, or shall be, but shall one day justify the diligence of the saints, and give his verdict in the approbation of their wisdom. And who would not go that way which every man shall applaud? It is true, it is now a way every where spoken against, and hated: but let me tell you, 1.
Most that speak against it, do in their judgments approve of it; only because the practice of godliness is against the pleasures of the flesh, therefore do they against their own judgments resist it. They have not one word of reason against it, but reproaches and railing are their best arguments. 2. Those that now are against it, whether in judgment or passion, will shortly be, every man, 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 not. If you could speak with every soul that suffereth those torments, and ask their judgments, whether it be possible to be too diligent and serious in seeking salvation, you may easily conjecture what answer they would return. Take the most bitter derider or persecutor of godliness, even those that will venture their lives to overthrow it, if those men do not shortly eat their own words, and wish a thousand times that they had been the most holy, diligent, Christians on earth, then let me bear the shame of a false prophet for ever. Remember this, you that will be of the opinion and way that most are of. Why then will you not be of the opinion that all will be shortly of? Why will you be of a judgment which you are sure you shall all shortly change? O that you were but as wise in this, as those in hell!
Sect. XIX. 18. Consider, They that have been the most serious, painful Christians, when they come to die, do exceedingly lament their negligence. Those that have wholly addicted themselves to the
work of God, and have made it the main business of their lives, and have slighted the world and mortified the flesh, and have been the wonders of the world for their heavenly conversations, yet when conscience is let loose upon them, and God withdraws the sense of his love, how do their failings wound them and disquiet them! What terrors do the souls of men undergo, who are generally admired for their godliness and innocency; even those that are hated and derided by the world for being so strict, and are thought to be almost besides themselves for their extraordinary diligence, yet commonly when they lie a dying, do wish, O that they had been a thousand times more holy, more heavenly, more laborious for their souls! What a case then will the negligent world be in, when their consciences are awaked, when they lie dying, and look behind them upon a lazy, negligent life, and look before them upon a severe and terrible judgment; what an esteem will they have of a holy life! For my own part, I may say, as Erasmus, "Accusant quod nimium fecerim; verum conscientia mea me accusat quod minus fecerim, quodque lentior fuerim," "They accuse me for doing too much, but my own conscience accuseth me for doing too little, and being too slow:" and it is far easier bearing the scorns of the world than the scourges of conscience. The world speaks at a distance without me, so that though I hear their words, I can choose whether I will feel them; but my conscience speaks within me at the very heart, so that every check doth pierce me to the quick. Conscience, when it is reprehended justly, is the messenger of God; but ungodly revilers are but the voice of the devil. I had rather be reproached by the devil for seeking salvation, than to be reproved of God for neglecting it: I had rather the world should call me puritan in the devil's name, than conscience should call me loiterer in God's name. As God and conscience are more useful friends than Satan and the world, so are they more dreadful, irresistible enemies.
Sect. XX. 19. Consider, How far many a man goes, and what a deal of pains he takes for heaven, and yet misseth it for want of more. When every man that striveth is not crowned; (2 Tim. 2:5;) and many shall seek to enter in, and not be able; (Luke 23:24;) and the very children
of the kingdom shall be shut out; (Matt. 13:41;) and they that have heard the word, and received it with joy; (Matt. 13:20;) and have heard the preacher gladly, and done many things after him, shall yet perish; (Mark 6:20;) it is time for us to look about us, and take heed of loitering. When they that seek God daily, and delight to know his ways, and ask of him the ordinances of justice, and take delight in approaching to God, and that in fasting and afflicting their souls,
(Isa. 56:2, 3,) are yet shut out with hypocrites and unbelievers; when they that have been enlightened, and have tasted of the heavenly gift, and of the good word of God, and of the powers of the world to come, and were made partakers of the Holy Ghost, may yet fall away beyond recovery, and crucify to themselves the Son of God. (Heb.
6:4–6). When they that have received the knowledge of the truth, and were sanctified by the blood of the covenant, may yet sin wilfully, and tread underfoot the Son of God, and do despite to the Spirit of grace, till there is nothing left them but the fearful expectation of judgment, and fire that shall devour the adversaries,
(Heb. 10:26–29,) should not this rouse us out of our laziness and security? How far hath many a man followed Christ, and yet forsaken him when it comes to the selling of all, to bearing the cross, to burning at the stake, or to the renouncing of all his worldly interests and hopes! What a deal of pains hath many a man taken for heaven, that never did obtain it! How many prayers, sermons, fasts, alms, good desires, confessions, sorrow and tears for sin, &c. have all been lost, and fallen short of the kingdom! Methinks this should affright us out of our sluggishness, and make us strive to outstrip the highest formalist.
Sect. XXI. 20. Consider, God hath resolved that heaven shall not be had on easier terms. He hath not only commanded it as a duty, but hath tied our salvation to the performance of it. Rest must always follow labour. He that hath ordained in his church on earth, 'that he that will not labour, shall not eat,' hath also decreed concerning the everlasting inheritance, 'that he that strives not, shall not enter.'
They must now lay up a treasure in heaven, if they will find it there.
(Matt. 19:20.) They must seek first the kingdom of God and his
righteousness. (Matt. 6:33.) They must not labour for the food that perisheth, but for that food which endureth to everlasting life. (John
6:27.) Some think that it is good to be holy, but yet not of such absolute necessity but that a man may be saved without it; but God hath determined on the contrary, that without it, no man shall see his face. (Heb. 12:14.) Seriousness is the very thing wherein consisteth our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but of the very life and essence of it. As fencers upon a stage, who have all the skill at their weapons, and do eminently and industriously act their parts, but do not seriously intend the death of each other, do differ from soldiers or combatants, who fight in good sadness for their lives, just so do 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 if you will have your ease here, you shall have none hereafter, is it not wisdom, then, to bestir ourselves to the utmost?
Sect. XXII. 21. And thus, reader, I dare confidently say, I have showed thee sufficient reason against thy slothfulness and negligence, if thou be not a man resolved to shut thine eyes, and to destroy thyself wilfully, in despite of reason. Yet, lest all this should not prevail, I will add somewhat more, if it be possible, to persuade thee to be serious in thy endeavours for heaven.
1. Consider, God is in good earnest with you, and why then should not you be so with him? In his commands, he means as he speaks, and will verily require your real obedience. In his threatenings he is serious, and will make them all good against the rebellious. In his promises, he is serious, and will fulfil them to the obedient, even to the least tittle. In his judgments he is serious, as he will make his enemies know to their terror. Was not God in good earnest when he drowned the world, when he consumed Sodom and Gomorrah, when he scattered the Jews? Hath he not been in good sadness with us lately in England, and Ireland, and Germany? And very shortly will
he lay hold on his enemies, particularly man by man, and make them know that he is in good earnest: especially when it comes to the great reckoning day. And is it time, then, for us to dally with God?
2. Jesus Christ was serious in purchasing our redemption. He was serious in teaching, when he neglected his meat and drink. (John
4:32.) He was serious in praying, when he continued all night at it.
(Luke 6:12.) He was serious in doing good, when his kindred came and laid hands on him, thinking he had been beside himself. (Mark
3:20, 21.) He was serious in suffering, when he fasted forty days, was tempted, betrayed, spit on, buffeted, crowned with thorns, sweat water and blood; was crucified, pierced, and died. There was no jesting in all this, and should not we be serious in seeking our own salvation?
3. The Holy Ghost is serious in soliciting us for our happiness; his motions are frequent, and pressing, and importunate: he striveth with our hearts. (Gen. 6:3.) He is grieved when we resist him;
(Ephes. 4:30;) and should not we then be serious in obeying his motions, and yielding to his suit?
4. God is serious in hearing our prayers, and delivering us from our dangers, and removing our troubles, and bestowing his mercies.
When we are afflicted, he is afflicted with us. (Isa. 13:9.) He regardeth every groan and sigh, he putteth every tear into his bottle; he condoleth their misery, when he is forced to chastise them; "How shall I give thee up, O Ephraim?" saith the Lord, "how shall I make thee as Admah, and as Zeboim? my heart is turned within me, my repentings are kindled together." (Hos. 11:8.) He heareth even the rebellious ofttimes, when they call upon him in their misery; "when they cry to him in their trouble, he delivereth them out of their distress." (Ps. 78:37, 38, and 107:10–13, 19, 28.) Yea, the next time thou art in trouble, thou wilt beg for a serious regard of thy prayers, and grant of thy desires. And shall we be so slight in the work of God, when we expect he should be so regardful of us? Shall we have real
mercies down weight; and shall we return such superficial and frothy service?
5. Consider, The ministers of Christ are serious in instructing and exhorting you, and why should not you be as serious in obeying their instructions? They are serious in study; serious in prayer; serious in persuading your souls to the obedience of Christ; they beg of God, they beg of you, they hope, they wait, they long more for the conversion and salvation of your souls, than they do for any worldly good: "you are their boasting, their crown and joy." (1 Thess. 2:19,
20.) "Your steadfastness in Christ they value as their lives." (1 Thess.
3:8.) They are content to "be offered up in the service of your faith."
(Phil. 2:17.) If they kill themselves with study and preaching, or if they suffer martyrdom for preaching the Gospel; they think their lives are well bestowed, if their preaching do but prevail for saving of your souls. And shall other men be so painful and careful for our salvation, and should you be so careless and negligent of your own?
Is it not a serious charge that is given to ministers in 2 Tim. 4:1? And a serious pattern that is given them in Acts 20:30, 31? Surely no man can be bound to be more serious and painful for the welfare of another, than he is bound to be for himself.
6. How serious and diligent are all the creatures in their service to thee! What haste makes the sun to compass the world; and how truly doth it return at its appointed hour! So do the moon and other planets. The springs are always flowing for thy use; the rivers still running; the spring and harvest keep their times. How hard doth thy ox labour for thee from day to day; how painfully and speedily doth thy horse bear thee in travel! And shall all these be laborious, and thou only negligent? Shall they all be so serious in serving thee, and yet thou be so slight in thy service to God?
7. Consider, The servants of the world and the devil are serious and diligent; they ply their work continually with unweariedness and delight, as if they could never do enough; they make haste, and march furiously, as if they were afraid of coming to hell too late. They
bear down ministers, and sermons, and counsel, and all before them.
And shall they do more for the devil, than thou wilt do for God; or be more diligent for damnation, than thou wilt be for salvation? Hast not thou a better master, and sweeter employment, and greater encouragement, and a better reward?
8. The time was when thou wast serious thyself in thy service to Satan and the flesh, if it be not so still; dost thou not remember how eagerly thou didst follow thy sports; or how violently thou wast addicted to customs, or evil company, or sinful delights; or how earnestly thou wast bent after thy profits, or rising in the world? And wilt thou not now be more earnest and violent for God? "What profit hadst thou then in those things whereof thou art now ashamed? For the end of those things is death; but now being made free from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life." (Rom. 6:21, 22.)
9. You are yet to this day in good earnest about the matters of this life; if you are sick, what serious groans and complaints do you utter!
All the town shall quickly know it, if your pain be great. If you are poor, how hard do you labour for your living, lest your wife and children should starve or famish! If one fall down in a swoon in the house, or street, or in the congregation, how seriously will you run to relieve and recover them! And is not the business of our salvation of far greater moment? Are you not poor; and should you not then be labourers? Are you not in fight for your lives; and is it time to sleep?
Are you not in a race; and is not the prize the crown of glory? and should you then sit still or take your ease?
10. There is no jesting in heaven, nor in hell. The saints have a real happiness, and the damned a real misery; the saints are serious and high in their joy and praise, and the damned are serious and deep in their sorrow and complaints. There are no remiss or sleepy praises in heaven, nor any remiss or sleepy lamentations in hell; all men there are in good earnest, and should we not then be serious now? Reader,
I dare promise thee, the thoughts of these things will shortly be
serious thoughts with thyself. When thou comest to death or 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!
Sect. XXIII. 23. And now, reader, having laid thee down these undeniable arguments, I do here, in the name of God, demand thy resolution: what sayest thou; 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, and sin as boldly, and pray as seldom and as coldly, as before? Darest thou now as carnally spend the sabbath, and slubber over the service of God as slightly, 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 to set thyself wholly about the work of thy salvation; and to do it with all thy strength and might; and to break over all the oppositions of the world, and to slight all their scorns and persecutions; "to cast off the weight that hangeth on thee, and the sin that doth so easily beset thee; and to run with patience and speed the race that is set before thee?" (1 Pet. 1:13; Heb. 12:1, 2.) I hope these are thy full resolutions: if thou be well in thy wits, I am sure they are.
Yet because I know the strange obstinacy and rockiness of the heart of man, and because I would fain drive this nail to the head, and leave these persuasions fastened in thy heart, that so if it be possible thou mightest be awakened to thy duty, and thy soul might live, I shall therefore proceed with thee yet a little further; and I once more entreat thee to stir up thy attention, and go along with me in the free and sober use of thy reason, while I propound to thee these following questions: and I command thee from God, that thou stifle not thy conscience, and resist not conviction, but answer them faithfully, and obey accordingly.
Quest. 1. If you could grow rich by religion, or get lands and lordships by being diligent in godliness; or if you could get honour or preferment by it in the world; or could be recovered from sickness by it, or could live for ever in prosperity on earth; what kind of lives would you then lead, and what pains would you take in the service of God? And is not the rest of the saints a more excellent happiness than all this?
Quest. 2. If the law of the land did punish every breach of the sabbath, or every omission of family duties, or secret duties, or every cold and heartless prayer, with death: if it were felony or treason to be ungodly and negligent in worship, and loose in your lives, what manner of persons would you then be, and what lives would you lead! And is not eternal death more terrible than temporal?
Quest. 3. If it were God's ordinary course to punish every sin with some present judgment, so that every time a man swears, or is drunk, or speaks a lie, or backbiteth his neighbour, he should be struck dead, or blind, or lame in the place. If God did punish every cold prayer, or neglect of duty, with some remarkable plague; what manner of persons would you then be? If you should suddenly fall down dead like Ananias and Sapphira, with the sin in your hands, or the plague of God should seize upon you as upon the Israelites, while their sweet morsels were yet in their mouths. (Psal. 78:30.) If but a mark should be set in the forehead of every one that neglected a duty, or committed a sin; what kind of lives would you then lead!
And is not eternal wrath more terrible than all this? Give but reason leave to speak.
Quest. 4. If one of your old acquaintance and companions in sin should come from the dead, and tell you, that he suffered the torments of hell for those sins that you are guilty of, and for neglecting those duties which you neglect, and for living such a careless, worldly, ungodly life, as you now live, and should therefore advise you to take another course: if you should meet such a one in your chamber when you are going to bed, and he should say to you,
'Oh, take heed of this carnal, unholy life! set yourself to seek the Lord with all your might; neglect not your soul; prepare for eternity, that you come not to the place of torment that I am in;' how would this take with you; and what manner of persons would you afterwards be? It is written in the life of Bruno, that a doctor of great note for learning and godliness being dead, and being brought to the church to be buried, while they were in their popish devotions, and came to the words Responde mihi, the corpse arose in the bier, and with a terrible voice cried out, "Justo Dei judicio accusatus sum," "I am accused at the just judgment of God;" at which voice the people ran all out of the church affrighted. On the morrow when they came again to perform the obsequies, to the same words as before, the corpse arose again, and cried with a hideous voice, "Justo Dei judicio judicatus sum," "I am judged at the righteous judgment of God;" whereupon the people ran away again amazed. The third day almost all the city came together, and when they came to the same words as before, the corpse rose again, and cried with a more doleful voice than before, "Justo Dei judicio condemnatus sum," "I am condemned at the just judgment of God." The consideration whereof, that a man reputed so upright, should yet by his own confession be damned, caused Bruno, and the rest of his companions, to enter into the strict order of the Carthusians. If the voice of the dead man could affright them into superstition, should not the warnings of God affright thee into true devotion?
Quest. 5. If you knew that this were the last day you had to live in the world, how would you spend this day? If you were sure when you go to bed, that you should never rise again, would not your thoughts of another life be more serious that night? If you knew when you were praying, that you should never pray more, would you not be more earnest and importunate in that prayer? Or if you knew when you are preaching, or hearing, or exhorting your sinful acquaintance, that this were the last opportunity you should have, would you not ply it more closely than usually you do? Why, you do not know but it may be the last: and you are sure your last is near at hand.
Quest. 6. If you had seen the general dissolution of the world, and all the pomp and glory of it consumed to ashes: if you saw all on a fire about you, sumptuous buildings, cities, kingdoms, land, water, earth, heaven, all flaming about your ears: if you had seen all that men laboured for, and sold their souls for, gone; friends gone; the place of your former abode gone; the history ended, and all come down; what would such a sight as this persuade you to do? Why, such a sight thou shalt certainly see. I put my question to thee in the words of the apostle. "Seeing all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness, looking for, and hasting unto, the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat!" (2 Pet. 3:12.) As if he should say, 'We cannot possibly conceive or express what manner of persons we should be in all holiness and godliness, when we do but think of the sudden, and certain, and terrible dissolution of all things below.'
Quest. 7. What, if you had seen the process of the judgment of the great day: if you had seen the judgment-seat, and the books opened, and the most stand trembling on the left hand of the Judge, and Christ himself accusing them of their rebellions and neglects, and remembering them of all their former slightings of his grace, and at last condemning them to perpetual perdition: if you had seen the godly standing on the right hand, and Jesus Christ acknowledging their faithful obedience, and adjudging them to the possession of the joy of their Lord: what manner of persons would you have been after such a sight as this? Why, this sight thou shalt one day see, as sure as thou livest. And why then should not the foreknowledge of such a day awake thee to thy duty?
Quest. 8 What, if you had once seen hell open, and all the damned there in their easeless torments, and had heard them crying out of their slothfulness in the day of their visitation, and wishing that they had but another life to live, and that God would but try them once again: one crying out of his neglect of duty, and another of his loitering and trifling, when he should have been labouring for his
life: what manner of persons would you have been after such a sight as this? What, if you had seen heaven opened, as Stephen did, and all the saints there triumphing in glory, and enjoying the end of their labours and sufferings, what a life would you lead after such a sight as this! Why, you will see this with your eyes before it be long.
Quest. 9. What, if you had lain in hell but one year, or one day, or hour, and there felt all those torments that now you do but hear of, and God should turn you into the world again, and try you with another life-time, and say, 'I will see whether thou wilt be yet any better, what manner of persons would you be?' If you were to live a thousand years, would you not gladly live as strictly as the precisest saints, and spend all those years in prayer and duty, so you might but escape the torment which you suffered? How seriously then would you speak of hell, and pray against it, and hear, and read, and watch, and obey! How earnestly would you admonish the careless to take heed, and look about them to prevent their ruin! And will not you take God's word for the truth of this, except you feel it? Is it not your wisdom to do as much now to prevent it, as you would do to remove it when it is too late? Is it not more wisdom to spend this life in labouring for heaven, while ye have it, than to lie in torment, wishing for more time in vain?
Quest. 10. What, if you had been possessed but one year of the glory of heaven, and there joined with the saints and angels in the beholding of God, and singing his praise, and afterwards should be turned into the world again, what a life would you lead; what pains would you take rather than to be deprived of such incomparable glory! Would you think any cost too great, or diligence too much? If one of those that are now in heaven, should come to live on the earth again, what persons would they be; what a stir would they make; how seriously would they drive on the business of their salvation! The country would ring of their exceeding holy and strict conversations.
They would as far excel the holiest persons on earth, as they excel the careless world. Before they would lose that blessed estate, they would
follow God with cries both day and night, and throw away all, and suffer every day a death. And should not we do as much to obtain it?
Sect. XXV. And thus I have said enough, if not to stir up the lazy sinner to a serious working out his salvation, yet at least to silence him, and leave him inexcusable at the judgment of God. If thou canst, after the reading of all this, go on in the same neglect of God and thy soul, and draw out the rest of thy life in the same dull and careless course, as thou hast hitherto done; and if thou hast so far conquered and stupified thy conscience, that it will quietly suffer thee to forget all this, and to trifle out the rest of thy time in the business of the world, when in the mean while thy salvation is in danger, and the Judge is at the door, I have then no more to say to thee: it is as good to speak to a post or a rock. 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 affections we weep and mourn for them; so will I also do for these deplorable souls. It makes my heart sad, and even tremble to think, how they will stand, sad and trembling, before the Lord! and how confounded and speechless they will be, when
Christ shall reason with them concerning their negligence and sloth! when he shall say, as the Lord doth in Jer. 2:5, 9, 11, 15, "What iniquity have your fathers (or you) found in me, that ye are gone far from me, and have walked after vanity?" &c. Did I ever wrong you, or do you any harm, or ever discourage you from following my service: was my way so bad that you could not endure it; or my service so base that you could not stoop to it: did I stoop to the fulfilling of the law for you, and could not you stoop to the fulfilling of the easy conditions of my Gospel: was the world or Satan a better friend to you than I; or have they done for you more than I have? Try now whether they will save you, or whether they will recompense you for the loss of heaven, or whether they will be as good to you as I would have been; O, what will the wretched sinner answer to any of this!
But though man will not hear, yet we may have hope in speaking to God. Lord, smite these rocks till they gush forth waters: though these ears are deaf, say to them, 'Ephatha,' Be opened: though these sinners be dead, let that power speak, which sometime said,
"Lazarus, arise!" We know they will be awakened at the last resurrection: Oh! but then it will be only to their sorrow. O, thou that didst weep and groan in spirit over a dead Lazarus, pity these sad and senseless souls till they are able to weep, and groan for, and pity themselves. As thou hast bid thy servants speak, so speak now thyself; they will hear thy voice speaking to their hearts, that will not hear mine speaking to their ears. Long hast thou knocked at these hearts in vain, now break the doors, and enter in, and pass by all their long resistance.
Sect. XXVI. Yet I will add a few more words to the godly in special, to show them why they, above all men, should be laborious for heaven; and that there is a great deal of reason, that though all the world besides do sit still, and be careless, yet they should abhor that laziness and negligence, and should lay out all their strength on the work of God. To this end, I desire them also to answer soberly to these few interrogatories.
Quest. 1. What manner of persons should those be, whom God hath chosen out to be vessels of mercy, and hath given them the very cream and quintessence of his blessings, when the rest of the world are passed by, and put off with common, and temporal, and left-hand mercies? They who have the blood of Christ given them, and the Spirit for sanctification, consolation, and preservation, and the pardon of sins, and adoption to sonship, and the guard of angels, and the mediation of the Son of God, and the special love of the Father, and the promise and seal of everlasting rest! Do but tell me in good sadness, what kind of lives these men should live?
Quest. 2. What manner of persons should those be, who have felt the smart of their negligence so much as the godly have done? In the new birth, in their several wounds and trouble of conscience, in their doubts and fears, in their sharp afflictions on body and state: they that have groaned and cried out so oft, under the sense and effects of their negligence, and are likely enough to feel it again, if they do not reform it, surely, one would think they should be slothful no more.
Quest. 3. What manner of persons should those be in holy diligence, who have been so long convinced of the evil of laziness; and have confessed it on their knees, a hundred and a hundred times, both in public and in private; and have told God in prayer how inexcusably they have therein offended; should they thus confess their sin, and yet commit it, as if they told God what they would do, as well as what they have done?
Quest. 4. What manner of persons should those be in painful godliness, who have bound themselves to God by so many covenants as we have done, and in special have covenanted so oft to be more painful and faithful in his service at every sacrament; on many days of humiliation and thanksgiving; in most of our deep distresses and dangerous sicknesses? We are still ready to bewail our neglects, and to engage ourselves, if God will but try us and trust once again, how diligent and laborious we will be, and how we will improve our time, and reprove offenders, and watch over ourselves, and ply our work; and do him more service in a day than we did in a month. The Lord pardon our perfidious covenant-breaking; and grant that our engagements may not condemn us.
Quest. 5. What manner of persons should they be, who are so near to God as we, who are his children, in his family, still under his eye; the objects of his greatest jealousy, as well as love? Nadab and Abihu can tell you, that the flames of jealousy are hottest about his altar: (Lev.
10:1, 2:) and Uzza, and the "fifty thousand and seventy Bethshemites, (1 Sam. 6:19,) though dead, do yet tell you, that justice, as well as mercy, is most active about the ark. And Ananias and his wife can tell you, that profession is no cover for transgression. (Acts 5:4, 5. &c.)
Judgment beginneth at the house of God: (1 Pet. 4:17:) and the destroying angel doth begin at the sanctuary. (Ezek. 9:5, 6.)
Quest. 6. What manner of men should they be in duty, who have received so much encouragement, as we have done by our success?
Who have tasted such sweetness in diligent obedience, as doth much more than countervail all the pains; who have so often had
experience of the wide difference between lazy and laborious duty, by their different issues; who have found all our lazy duties unfruitful, and all our strivings and wrestlings with God successful, so that we were never importunate with God in vain. We who have had so many admirable national and personal deliverances upon urgent seeking; and have received almost all our solid comforts in a way of close and constant duty: how should we, above all men, ply our work!
Quest. 7. What manner of men should they be, who are yet at such great uncertainties, whether they are sanctified or justified, or whether they are the children of God or not; or what shall everlastingly become of their souls, as most of the godly that I meet with are? They that have discovered the excellency of the kingdom, and yet have not discovered their interest in it, but discern a danger of perishing or losing all, and have need of that advice, Heb. 4:1, and have so many doubts to wrestle with daily as we have: how should such men bestir themselves in time!
Quest. 8. What manner of persons should they be in holiness, who have so much of the great work yet undone as we have; so many sins in so great a strength; graces weak, sanctification imperfect, corruption still working our ruin, and taking advantage of all our omissions? When we are as a boatman on the water, let him row ever so hard a month together, yet if he do but slack his hand, and think to ease himself, his boat goes faster down the stream than before it went up; so do our souls, when we think to ease ourselves by abating our pains in duty. Our time is short: our enemies mighty: our hinderances many: God seems yet at a distance from many of us: our thoughts of him are dull, and strange, and unbelieving: our acquaintance and communion with Christ are small; and our desires to be with him are as small. And should men in our case stand still?
Quest. 9. What manner of men should they be in their diligence, whose lives and duties are of so great concernment to the saving or destroying of a multitude of souls? when, if we slip, so many are ready to stumble; and if we stumble, so many are ready to fall. If we
pray hard for them, and admonish them daily, and faithfully, and plainly, and exhort them with bowels of pity and love, and go before them in a holy, inoffensive conversation, it is twenty to one but we may be instruments of saving many of them from everlasting perdition, and bringing them to the possession of the inheritance with us: on the contrary, if we silently neglect them, or sinfully offend them, we may be occasions of their perpetual torment: and what a sad thought is that to an honest and merciful heart, that we may not destroy the souls for whom Christ died! That we may not rob them of their everlasting happiness, and God of the praises that in heaven they would give him, what manner of persons should we be in our duties and examples!
Quest. 10. Lastly: What manner of persons should they be, on whom the glory of the great God doth so much depend? Men will judge of the father by the children, and of the master by the servants. We bear his image; and therefore men will measure him by his representation. He is nowhere in the world so lively represented as in his saints: and shall they set him forth as a patron of viciousness or idleness! All the world is not capable of honouring or dishonouring
God so much as we: and the least of this honour is of more worth than all our lives. I have harped all this while upon the apostle's string; (2 Pet. 3:11;) and now let me give it the last touch. Seeing, then, that all these things forementioned are so, I charge thee, that art a Christian, in my 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.
Sect. XXVII. I have been larger upon this use than at first I intended; partly because of the general neglect of heaven, that all sorts are guilty of; partly because men's salvation depends upon their present striving and seeking; partly because the doctrine of free grace, misunderstood, is lately so abused to the cherishing of sloth and security; partly because many eminent men of late do judge, that to work or labour for life and salvation, is mercenary, legal, and
dangerous; which doctrine, as I have said before, were it by the owners reduced into practice, would undoubtedly damn them; because they that seek not shall not find, and they that strive not to enter shall be shut out, and they that labour not shall not be crowned; and partly because it is grown the custom of this distracted age, instead of striving for the kingdom and contending for the faith, to strive with each other about uncertain controversies,d and to contend about the circumstantials of the faith, wherein the kingdom of God doth no more consist than in meats or drinks, or questions about the law, or genealogies. Sirs, shall we, who are brethren, fall out by the way home, and spend so much of our time about the smaller matters which thousands have been saved without, but never any one saved by them, while Christ and our eternal rest are almost forgotten? The Lord pardon and heal the folly of his people.