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ber them, is to count the stars or the cands of the sea-shore. If there be any difference betwixt hell and earth, yea, or heaven and earth, then certainly we have received mercy. If the blood of the Son of God be mercy, then we are engaged to God by mercy. Shall God think nothing too much, nor too good for us; and shall we think all too much that we do for him? When I compare my slow and unprofitable life, with the frequent and wonderful mercies received, it shames me, it silences me, and leaves me inexcusable. Besides our talents and mercies, our relations to God are most endearing. Are we his children, and do we not owe him our most tender affections, and dutiful obedience? Are we 'the spouse of Christ,' and should we not obey and love him? 'If he be a Father, where is his honour? and if he be a Master, where is his fear? We call him Master, and Lord, and we say well.' But if our industry be not answerable to our relations, we condemn ourselves in saying we are his children or his servants. How will the hard labour, and daily toil, which servants undergo to please their masters, judge and condemn those who will not labour so hard for their Great Master? Surely there is no master like him; nor can any servants expect such fruit of their labours as his servants. And if we wander out of God's way, or loiter in it, how is every creature ready to be his rod, to reduce us, or put us on! Our sweetest mercies will become our sorrows. Rather than want a rod, the Lord will make us a scourge to ourselves: our diseased bodies shall make us groan; our perplexed minds shall make us restless; our conscience shall be as a scorpion in our bosom. And is it not easier to endure the labour than the spur ? Had we rather be still afflicted, than be up and doing? And though they that do most, meet also with afflictions; yet surely according to their peace of conscience, and faithfulness to Christ, the bitterness of their cup is abated.

12. To quicken our diligence in our work, we should also consider, what assistances we have, what principles we profess, and our certainty that we can never do too much.-For our assistance in the service of God, all the world are our servants. The sun, moon, and stars, attend us with their light and influence. The earth, with all its furniture of plants and flowers, fruits, birds, and beasts; the sea, with its inhabitants; the air, the wind, the frost and snow, the heat and fire, the clouds and rain, all wait upon us while we do our work. Yea, the angels are all our ministering spirits. Nay more, the

patience of God doth wait upon us; the Lord Jesus Christ waiteth, in the offers of his blood; the Holy Spirit waiteth, by striving with our backward hearts; besides the ministers of the gospel, who study and wait, preach and wait, pray and wait, upon careless sinners. And is it not an intolerable crime for us to trifle, while angels and men, yea, the Lord himself, stand by, and look on, and, as it were, hold us the candle while we do nothing? I beseech you, Christians, whenever you are praying, or reproving transgressors, or upon any duty, remember what assistances you have for your work, and then judge how you ought to perform it. The principles we profess, are, that God is the chief good; that all our happiness consists in his love, and therefore it should be valued and sought above all things; that he is our only Lord, and therefore chiefly to be served; that we must love him with all our heart, and soul, and strength; that our great business in the world is to glorify God, and obtain salvation. Are these doctrines seen in our practice? or, rather, do not our works deny what our words confess?—But however our assistances and principles excite us to our work, we are sure we can never do too much. Could we do all, we are unprofitable servants;' much more when we are sure to fail in all. No man can obey, or serve God too much. Though all superstition, or service of our own devising, may be called a 'being righteous overmuch;' yet, as long as we keep to the rule of the word, we can never be righteous too much. The world is mad with malice, when they think, that faithful diligence in the service of Christ is foolish singularity. The time is near when they will easily confess that God could not be loved, or served too much, and that no man can be too busy to save his soul. We may easily do too much for the world, but we cannot for God.

13. Let us further consider, that it is the nature of every grace to promote diligence, that trifling in the way to heaven is lost labour, that much precious time is already mispent, and that in proportion to our labours will be our recompense.-See the nature and tendency of every grace. If you loved God, you would think nothing too much that you could possibly do to serve him, and please him still more. Love is quick and impatient, active and observant. If you love Christ, you would keep his commandments, nor accuse them of too much strictness. If you had faith, it would quicken and encourage you—if you had the hope of glory, it would, as the spring in the watch, set all the wheels of

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The sovereign wisdom of God has made striving necessary to salvation. Who knows the way to heaven better than the God of heaven? When men tell us we are too strict, whom do they accuse, God or us? If it were a fault, it would lie in him that commands, and not in us who obey. These are the men that ask us, Whether we are wiser than all the world besides? and yet they will pretend to be wiser than God. How can they reconcile their language with the laws of God? 'The kingdom of heaven suffereth violence, and the violent take it by force. Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able. Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest. Work out your own salvation with fear and trembling. Give diligence to make your calling and election sure. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Let them bring all the seeming reasons they can, against the holy vio

your souls a-going-if you had the fear of God, negligence, and that heaven itself is often lost it would rouse you out of your slothfulness-if for want of striving, but is never had on easier you had zeal, it would inflame, and eat you up. In what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious in the work of God. But they that trifle, lose their labour. Many who, like Agrippa, are but almost Christians, will find in the end, they shall be but almost saved. If two be running in a race, he that runs slowest loses both prize and labour. A man that is lifting a weight, if he put not sufficient strength to it, had as good put none at all. How many duties have Christians lost, for want of doing them thoroughly? Many will seek to enter in, and shall not be able,' who if they had striven, might have been able. Therefore, put to a little more diligence and strength, that all you have done already be not in vain. Besides, is not much precious time already lost? With some of us childhood and youth are gone; with some their middle age also; and the time before us is very uncertain. What time have we slept, talked, and played away, or spent in worldly thoughts and cares! How little of our work is done! The time we have lost cannot be recalled; should we not then redeem and im-lence of the saints; this sufficeth me to confute prove the little which remains? If a traveller them all, that God is of another mind, and he sleep, or trifle most of the day, he must travel so hath commanded me to do much more than I much faster in the evening, or fall short of his do; and though I could see no other reason for journey's end. Doubt not but the recompense it, his will is reason enough. Who should make will be according to your labour. The seed laws for us, but he that made us? And who which is buried and dead, will bring forth a should point out the way to heaven, but he that plentiful harvest. Whatever you do, or suffer, must bring us thither? And who should fix the everlasting rest will pay for all. There is no terms of salvation, but he that bestows the gift of repenting of labours or sufferings in heaven. salvation? So that, let the world, the flesh, or There is not one says, 'Would I had spared my the devil, speak against a holy laborious life, this pains, and prayed less, or been less strict, and is my answer-God hath commanded it. Nay, done as the rest of my neighbours.' On the there never was, nor ever will be, a man, but contrary, it will be their joy to look back upon will approve such a life, and will one day justify their labours and tribulations, and to consider the diligence of the saints. And who would not how the mighty power of God brought them go that way, which every man shall finally apthrough all. We may all say, as Paul, I reckon plaud? True, it is now a way everywhere spothat the sufferings' and labours of this pre-ken against. But let me tell you, most that sent time, are not worthy to be compared with speak against it, in their judgments approve of the glory which shall be revealed in us.' We it; and those that are now against it, will shortly labour but for a moment, but we shall rest for be of another mind. If they come to heaven, Who would not put forth all his strength their mind must be changed before they come for one hour, when for that hour's work he may there. If they go to hell, their judgment will be a prince while he lives? 'God is not un- then be altered, whether they will or not. righteous, to forget our work and labour of love.' member this, you that love the opinion and way Will not all our tears be wiped away,' and all of the multitude; why then will you not be of the sorrows of our duties be then forgotten? the opinion that all will be of? Why will you be of a judgment, which you are sure all of you shortly to change? O that you were but as wise in this, as those in hell! Even the best of Christians, when they come to die. exceedingly

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14. Nor does it less deserve to be considered, that striving is the divinely appointed way of salvation, that all men either do or will approve it, that the best Christians at death lament their

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lament their negligence. They then wish, 'O | Spirit is serious in soliciting us to be happy. His

that I had been a thousand times more holy, more heavenly, more laborious for my soul! The world accuses me for doing too much, but my own conscience accuses me for doing too little. It is far easier bearing the scoffs of the world, than the lashes of conscience. I had rather be reproached by the devil for seeking salvation, than reproved of God for neglecting it.' How do their failings thus wound and disquiet them, who have been the wonders of the world for their heavenly conversation! It is for want of more diligence, that heaven itself is often lost. When they that have heard the word, and anon with joy received it, and have done many things, and heard,' the ministers of Christ gladly, shall yet perish; should not this rouse us out of our security? How far hath many a man followed Christ, and yet forsook him, when all worldly interests and hopes were to be renounced! God hath resolved, that heaven shall not be had on easier terms. Rest must always follow labour. 'Without holiness, no man shall see the Lord.' Seriousness is the very thing wherein consists our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but the very life and essence of it. As fencers upon a stage differ from soldiers fighting for their lives, so hypocrites differ from serious Christians. If men could be saved without this serious diligence, they would never regard it; all the excellencies of God's ways would never entice them. But when God hath resolved, that, without serious diligence here, you shall not rest hereafter, is it not wisdom to exert ourselves to the utmost?

15. But to persuade thee, if possible, Reader, to be serious in thy endeavours for heaven, let me add more considerations. As for instance, consider, God is in earnest with you; and why should you not be so with him? In his commands, his threatenings, his promises, he means as he speaks. In his judgments he is serious. Was he not so, when he drowned the world? when he consumed Sodom and Gomorrah ? and when he scattered the Jews? Is it time, then, to trifle with God? Jesus Christ was serious in purchasing our redemption. In teaching, he neglected his meat and drink: in prayer, he continued all night: in doing good, his friends thought him beside himself: in suffering, he fasted forty days, was tempted, betrayed, spit upon, buffeted, crowned with thorns, sweat drops of blood, was crucified, pierced, died. There was no jesting in all this. And should we not be serious in seeking our own salvation?-The Holy

motions are frequent, pressing, and importunate. He striveth with us. He is grieved when we resist him. And should we not be serious, then, in obeying and yielding to his motions ?-God is serious in hearing our prayers, and bestowing his mercies. He is afflicted with us. He regardeth every groan and sigh, and puts every tear into his bottle. The next time thou art in trouble, thou wilt beg for a serious regard of thy prayers. And shall we expect real mercies, when we are slight and superficial in the work of God? The ministers of Christ are serious in exhorting and instructing you. They beg of God, and of you; and long more for the salvation of your souls, than for any worldly good. If they kill themselves with their labour, or suffer martyrdom for preaching the gospel, they think their lives are well bestowed, so that they prevail for the saving of your souls. And shall other men be so painful and careful for your salvation, and you be so careless and negligent of your own?-How diligent and serious are all the creatures in serving you! What haste makes the sun to compass the world! The fountains are always flowing for thy use; the rivers still running; spring and harvest keep their times. How hard does thy ox labour for thee from day to day! How speedily does thy horse travel with thee! And shalt thou only be negligent? Shall all these be so serious in serving thee, and thou so careless in thy service to God?—The servants of the world and the devil are serious and diligent: they work as if they could never do enough: they make haste, as if afraid of coming to hell too late they bear down ministers, sermons, and all before them. And shall they be more diligent for damnation, than thou for salvation? Hast thou not a better master, sweeter employment, greater encouragements, and a better reward?-Time was when thou wast serious thyself in serving Satan and the flesh, if it be not so yet. How eagerly didst thou follow thy sports, thy evil company, and sinful delights! And wilt thou not now be as earnest and violent for God? You are to this day in earnest about the things of this life. If you are sick, or in pain, what serious complaints do you utter! If you are poor, how hard do you labour for a livelihood! And is not the business of your salvation of far greater moment? There is no jesting in heaven or hell. The saints have a real happiness, and the damned a real misery. There are no remiss or sleepy praises in heaven, nor such lamentations in hell. All these are in earnest. When thou, Reader, shalt come to death and

judgment, O what deep, heart-piercing thoughts you had seen the general dissolution of the world, wilt thou have of eternity! Methinks I foresee and all the pomp and glory of it consumed to thee already astonished to think how thou couldst ashes, what would such a sight persuade thee to possibly make so light of these things. Methinks do? Such a sight you shall certainly see.—If I even hear thee crying out thy stupidity and you had seen the judgment-seat, and the books madness. opened, and the wicked stand trembling on the left hand of the Judge, and the godly rejoicing on the right hand, and their different sentences pronounced; what persons would you have been after such a sight? This sight you shall one day surely see. If you had seen hell open, and all the damned there in their ceaseless torments; also heaven opened, as Stephen did, and all the saints there triumphing in glory; what a life would you lead after such sights? These you will see before it be long. If you had lain in hell but one year, or one day, or hour, and there felt the torments you now hear of; how seriously would you then speak of hell, and pray against it! And will you not take God's word for the truth of this, except you feel it?-Or if you had possessed the glory of heaven but one year, what pains would you take rather than be deprived of such incomparable glory?—Thus I have said enough, if not to stir up the sinner to a serious working out his salvation, yet at least to silence him, and leave him inexcusable at the judgment of God. Only as we do by our friends when they are dead, and our words and actions can do them no good, yet to testify our affection for them we weep and mourn; so will I also do for these unhappy souls. It makes my heart tremble, to think how they will stand before the Lord, confounded and speechless: when he shall say, Was the world, or Satan, a better friend to you than I? Or had they done more for you than I had done? Try now whether they will save you, or recompence you for the loss of heaven, or be as good to you as I would have been.' What will the wretched sinner answer to any of this? But though man will not hear, we may hope in speaking to God. O thou that didst weep and groan in spirit over a dead Lazarus, pity these dead and senseless souls, till they are able to weep and groan in pity to themselves! As thou hast bid thy servants speak, so speak now thyself: they will hear thy voice speaking to their hearts, who will not hear mine speaking to their ears. Lord, thou hast long knocked at these hearts in vain; now break the doors, and enter in!'

16. And now, Reader, having laid down these undeniable arguments, I do, in the name of God, demand thy resolution-wilt thou yield obedience, or not? I am confident thy conscience is convinced of thy duty. Darest thou now go on in thy common, careless course, against the plain evidence of reason, and commands of God, and against the light of thy own conscience? Darest thou live as loosely, sin as boldly, and pray as seldom as before? Darest thou profane the sabbath, slight the service of God, and think of thine everlasting state, as carelessly as before? Or dost thou not rather resolve to gird up the loins of thy mind, and set thyself wholly to the work of thy salvation, and break through the oppositions, and slight the scoffs and persecutions of the world, and 'lay aside every weight, and the sin which doth so easily beset thee, and run with patience the race that is set before thee?' I hope these are thy full resolutions. Yet, because I fear the obstinacy of the heart of man, and because I am solicitous thy soul might live, I once more entreat thy attention to the following questions; and I command thee from God, that thou stifle not thy conscience, nor resist conviction; but answer them faithfully, and obey accordingly. If, by being diligent in godliness, you could grow rich, get honour or preferment in the world, be recovered from sickness, or live for ever in prosperity on earth; what lives would you lead, and what pains would you take in the service of God? And is not the saints' rest a more excellent happiness than all this? If it were felony to break the sabbath, neglect secret or family worship, or be loose in your lives, what manner of persons would you then be? And is not eternal death more terrible than temporal? If God usually punished with some present judgment every act of sin, as he did the lie of Ananias and Sapphira, what kind of lives would you lead? And is not eternal wrath far more terrible?-If one of your acquaintance should come from the dead, and tell you that he suffered the torments of hell for those sins you are guilty of; what manner of persons would you afterwards be? How much more should the warnings of God affright you ?—If you knew that this were the last day you had to live in the world, how would you spend it? And you know not but it may be your last, and are sure your last is near. If

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17. Yet to show the godly why they, above all men, should be laborious for heaven, I desire to ask them, what manner of persons should those be whom God hath chosen to be vessels of mercy? Who have felt the smart of their

negligence in their new birth, in their troubles | Are these men alive or dead? Are they awake

of conscience, in their doubts and fears, and in other sharp afflictions? Who have often confessed their sins of negligence to God in prayer? Who have bound themselves to God by so many covenants? What manner of persons should they be, who are near to God, as the children of his family; who have tasted such sweetness in diligent obedience; who are many of them so uncertain what shall everlastingly become of their souls ? What manner of persons should they be in holiness, whose sanctification is so imperfect; whose lives and duties are so important to the saving or destroying a multitude of souls; and on whom the glory of the great God so much depends? Since these things are so, I charge thee, Christian, in thy Master's name, to consider, and resolve the question, 'What manner of persons ought we to be in all holy conversation and godliness?' And let thy life answer the question as well as thy tongue.

CHAPTER VIII.

or asleep? What do they think on? Where are their hearts? If they have but a weighty suit at law, how careful are they to know whether it will go for or against them? If they were to be tried for their lives at an earthly bar, how careful would they be to know whether they should be saved or condemned, especially if their care might surely save them! If they be dangerously sick, they will inquire of the physician, What think you, Sir, shall I escape or not? But in the business of their salvation, they are content to be uncertain. If you ask most men 'a reason of the hope that is in them,' they will say, Because God is merciful, and Christ died for sinners,' and the like general reasons, which any man in the world may give as well as they : but put them to prove their interest in Christ, and in the saving mercy of God, and they can say nothing to the purpose. If God or man should say to them, What case is thy soul in, man? Is it regenerate, sanctified, and pardoned, or not? He would say, as Cain of Abel, 'I know not; am I my soul's keeper? I hope

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HOW TO DISCERN OUR TITLE TO THE SAINTS' REST. well, I trust God with my soul; I shall speed as

Sect. 1. The folly of men in not inquiring after a title to the saints'

well as other men do: I thank God, I never made rest; 2. and their cause for terror, as long as they are destitute any doubt of my salvation.' Thou hast cause

of a title. 3. Self-examination is urged upon them; 4. (1) From the possibility of arriving at a certainty; 5-9. (2.) From the hinderances which will be thrown in our way by Satan, sinners, our own hearts, and many other causes; 10. (3.) From considering

how easy, common, and dangerous it is to be mistaken; that trying

will not be so painful as the neglect; that God will soon try us, and that to try ourselves will be profitable; 11. And therefore

the reader is entreated no longer to delay the trial. 12. Then, (4.) Directions are given how to try; 13. (5.) Marks for trial are added,

particularly, 14. Do we make God our chief good? 15. Do we heartily accept of Christ for our Lord and Saviour? 16, 17. The chapter concludes with illustrating the great importance of these two marks.

1. Is there such a glorious rest so near at hand? And shall none enjoy it but the people of God? What mean most of the world, then, to live so contentedly without assurance of their interests in this rest, and neglect the trying of their title to it? When the Lord has so fully opened the blessedness of that kingdom which none but obedient believers shall possess; and so fully expressed those torments, which the rest of the world must eternally suffer; methinks they that believe this to be certainly true, should never be at any quiet in themselves, till they were fully assured of their being heirs of the kingdom. Lord, what a strange madness is this, that men, who know they must presently enter upon unchangeable joy or pain, should yet live as uncertain what shall be their doom, as if they had never heard of any such state; yea, and live as quietly and merrily in this uncertainty, as if all were made sure, and there were no danger!

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to doubt, because thou never didst doubt; and yet more, because thou hast been so careless in thy confidence. What do thy expressions discover, but a wilful neglect of thy own salvation? As a shipmaster that should let his vessel alone, and say, 'I will venture it among the rocks, and waves, and winds; I will trust God with it; it will speed as well as other vessels.' What horrible abuse of God is this, to pretend to trust God, to cloak their own wilful negligence! If thou didst really trust God, thou wouldst also be ruled by him, and trust him in his own appointed way. He requires thee to give 'diligence to make thy calling and election sure,' and so trust him. He hath marked thee out a way in scripture, by which thou art charged to search and try thyself, and mayest arrive at certainty. Were he not a foolish traveller, that would hold on his way, when he does not know whether he be right or wrong; and say, 'I hope I am right; I will go on, and trust in God? Art thou not guilty of this folly in thy travels to eternity? not considering, that a little serious inquiry, whether thy way be right, might save thee a great deal of labour, which thou bestowest in vain, and must undo again, or else thou wilt miss of salvation, and undo thyself.

2. How canst thou think or speak of the great God without terror, as long as thou art uncer

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