CHAP. VII. The necessity of diligently seeking the Saint's Rest (3)

[266]   Hebrews i, 14.

[267]   Luke xvii, 10.

§ 13. Let us further consider, that it is the nature of every grace to promote diligence, that trifling in the way to heaven is lost labor, that much precious time is already mispent, and that in proportion to our labor will be our recompense. See the nature and tendency of every grace. If you loved God you would think nothing too much that you could possibly do to serve him, and please him still more. Love is quick and impatient, active and observant. If you loved Christ, you would keep his commandments, nor accuse them of too much strictness. If you had faith, it would quicken and encourage you. If you had the hope of glory, it would as the spring in the watch, set all the wheels of your soul a-going. If you had the fear of God, it would rouse you out of your slothfulness. If you had zeal, it would inflame, and eat you up. In what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious in the work of God. But they that trifle, lose their labor. Many, who like Agrippa, are but almost Christians, will find in the end they shall be but almost saved. If two be running in a race, he that runs slowest loses both prize and labor. A man that is lifting a weight, if he put not sufficient strength to it, had as good put none at all. How many duties have Christians lost, for want of doing them thoroughly? Many will seek to enter in and shall not be able,[268] who, if they had striven, might have been able. Therefore, put to a little more diligence and strength, that all you have done already be not in vain. Besides, is not much precious time already lost? With some of us childhood and youth are gone; with some, their middle age also, and the time before us is very uncertain. What time have we slept, talked, and played away, or spent in worldly thoughts and cares? How little of our work is done? The time we have lost cannot be recalled; should we not then redeem and improve the little which remains? If a traveller sleep, or trifle most of the day, he must travel so much faster in the evening, or fall short of his journey's end. Doubt not but the recompense will be according to your labor. The seed which is buried and dead, will bring forth a plentiful harvest. Whatever you do, or suffer, everlasting rest will pay for all. There is no repenting of labors or sufferings in heaven. There is not one says, "Would I had spared my pains, and prayed less, or been less strict, and done as the rest of my neighbors did." On the contrary, it will be their joy to look back upon their labors and tribulations, and to consider how the mighty power of God brought them through all. We may all say, as Paul, I reckon, that the sufferings, and labors of this present time, are not worthy to be compared with the glory which shall be revealed in us.[269] We labor but for a moment, but we shall rest for ever. Who would not put forth all his strength for one hour, when for that hour's work he may be a prince while he lives? God is not unrighteous, to forget our work and labor of love.[270] Will not all our tears be wiped away, and all the sorrow of our duties be then forgotten?

[268]   Luke xiii, 24.

[269]   Romans viii, 18.

[270]   Hebrews vi, 10.

§ 14. Nor does it less deserve to be considered, that striving is the divinely appointed way of salvation, that all men either do or will approve it, that the best Christians at death lament their negligence, and that heaven itself is often lost for want of striving, but is never had on easier terms. The sovereign wisdom of God has made striving necessary to salvation. Who knows the way to heaven better than the God of heaven? When men tell us we are too strict, whom do they accuse, God, or us? If it were a fault, it would lie in him that commands, and not in us who obey. These are the men that ask us, whether we are wiser than all the world beside? and yet they will pretend to be wiser than God. How can they reconcile their language with the laws of God? The kingdom of heaven suffereth violence, and the violent take it by force.[271] Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able.[272] Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.[273] Work out your own salvation with fear and trembling.[274] Give diligence to make your calling and election sure.[275] If the righteous scarcely be saved, where shall the ungodly and the sinner appear?[276] Let them bring all the seeming reasons they can, against the holy violence of the saints; this sufficeth me to confute them all, that God is of another mind, and he hath commanded me to do much more than I do? and though I could see no other reason for it, his will is reason enough. Who should make laws for us, but he that made us? And who should point out the way to heaven, but he that must bring us thither? and who shall fix the terms of salvation, but he that bestows the gift of salvation? So that let the world, the flesh, or the Devil, speak against a holy, laborious life, this is my answer, God hath commanded it. Nay, there never was, or ever will be, a man, but will approve such a life, and will one day justify the diligence of the saints. And who would not go that way, which every man shall finally applaud? True, it is now a way every where spoken against. But let me tell you, most that speak against it, in their judgments approve of it; and those that are now against it, will shortly be of another mind. If they come to heaven their mind must be changed before they come there. If they go to hell, their judgment will then be altered, whether they will or no. Remember this, you that love the opinion and way of the multitude; why then will you not be of the opinion that all will be of? Why will you be of a judgment, which you are sure all of you shortly to change? Oh that you were but as wise in this, as those in hell!—Even the best of Christians, when they come to die, exceedingly lament their negligence. They then wish, "Oh that I had been a thousand times more holy, more heavenly, more laborious for my soul! The world accuses me for doing too much, but my own conscience accuses me for doing too little. It is far easier bearing the scoffs of the world, than the lashes of conscience. I had rather be reproached by the Devil for seeking salvation, than reproved of God for neglecting it." How do their failings thus wound and disquiet them, who have been the wonders of the world for their heavenly conversation?—It is for want of more diligence, that heaven itself is often lost. When they that have heard the word, and anon with joy received it, and have done many things, and heard the ministers of Christ gladly,[277] shall yet perish; should not this rouse us out of our security? How far hath many a man followed Christ, and yet forsook him, when all worldly interests and hopes were to be renounced?—God hath resolved, that heaven shall not be had on easier terms. Rest must always follow labor. Without holiness no man shall see the Lord.[278] Seriousness is the very thing wherein consists our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but the very life and essence of it. As fencers upon a stage differ from soldiers fighting for their lives, so hypocrites differ from serious Christians. If men could be saved without this serious diligence, they would never regard it; all the excellencies of God's ways would never entice them. But when God hath resolved, that, without serious diligence here, you shall not rest hereafter, is it not wisdom to exert ourselves to the utmost?

[271]   Matthew xi, 12.

[272]   Luke xiii, 24.

[273]   Ecclesiastes ix, 10.

[274]   Philippians ii, 12.

[275]   2 Peter i, 10.

[276]   1 Peter iv, 18.

[277]   Matthew xiii, 20. Mark vi, 20.

[278]   Hebrews xii, 14.

§ 15. But to persuade thee, if possible, reader, to be serious in thy endeavors for heaven, let me add more considerations. As for instance, consider—God is in earnest with you; and why should not you be so with him? In his commands, his threatenings, his promises, he means as he speaks. In his judgments he is serious. Was he not so, when he drowned the world? When he consumed Sodom and Gomorrah? And when he scattered the Jews? Is it time then to trifle with God?—Jesus Christ was serious in purchasing our redemption. In teaching, he neglected his meat and drink. In prayer, he continued all night. In doing good, his friends thought him beside himself. In suffering, He fasted forty days, was tempted, betrayed, spit upon, buffeted, crowned with thorns, sweat drops of blood, was crucified, pierced, died; there was no jesting in all this. And should not we be serious in seeking our own salvation! The Holy Spirit is serious in soliciting us to be happy. His motions are frequent, pressings and importunate. He striveth with us. He is grieved, when we resist him. And should not we be serious then in obeying, and yielding to his motions?—God is serious in hearing our prayers, and bestowing his mercies. He is afflicted with us. He regardeth every groan and sigh, and puts every tear into his bottle. The next time thou art in trouble, thou wilt beg for a serious regard of thy prayers. And shall we expect real mercies, when we are slight and superficial in the work of God?—The ministers of Christ are serious in exhorting and instructing you. They beg of God, and of you, and long more for the salvation of your souls than for any worldly good. If they kill themselves with their labor, or suffer martyrdom for preaching the gospel; they think their lives are well bestowed, so that they prevail for the saving your souls. And shall other men be so painful and careful for your salvation, and you be so careless and negligent of your own?—How diligent and serious are all the creatures in serving you? What haste makes the sun to compass the world? The fountains are always flowing for thy use; the rivers still running; spring and harvest keep their times. How hard does thy ox labor for thee from day to day? How speedily does thy horse travel with thee? And shalt thou only be negligent? Shall all these be so serious in serving thee, and thou so careless in thy service to God?—The servants of the world and the Devil are serious and diligent. They work, as if they could never do enough. They make haste, as if afraid of coming to hell too late. They bear down ministers, sermons, and all before them. And shall they be more diligent for damnation, than thou for salvation? Hast thou not a better master, sweeter employment, greater encouragement, and a better reward?—Time was when thou wast serious thyself in serving Satan and the flesh, if it be not so yet. How eagerly didst thou follow thy sports, thy evil company, and sinful delights? And wilt thou not now be as earnest and violent for God?—You are to this day in earnest about the things of this life. If you are sick, or in pain, what serious complaints do you utter? If you are poor, how hard do you labor for a livelihood? And is not the business of your salvation of far greater moment?—There is no jesting in heaven or hell. The saints have a real happiness, and the damned a real misery. There are no remiss or sleepy praises in heaven, nor such lamentations in hell. All there are in earnest. When thou, reader, shalt come to death and judgment, O what deep, heart-piercing thoughts wilt thou have of eternity! Methinks I foresee thee already astonished, to think how thou couldst possibly make so light of these things. Methinks I even hear thee crying out of thy stupidity and madness.

§ 16. And now, reader, having laid down these undeniable arguments, I do, in the name of God, demand thy resolution; wilt thou yield obedience, or not? I am confident thy conscience is convinced of thy duty. Darest thou now go on in thy common careless course, against the plain evidence of reason, and commands of God, and against the light of thy own conscience? Darest thou live as loosely, sin as boldly, and pray as seldom, as before? Darest thou profane the Sabbath, slight the service of God, and think of thine everlasting state as carelessly as before? Or dost thou not rather resolve to gird up the loins of thy mind, and set thyself wholly to the work of thy salvation, and break through the oppositions, and slight the scoffs and persecutions of the world, and lay aside every weight, and the sin which doth so easily beset thee, and run with patience the race that is set before thee? I hope these are thy full resolutions! Yet, because I know the obstinacy of the heart of man, and because I am solicitous thy soul might live, I once more entreat thy attention to the following questions; and I command thee from God, that thou stifle not thy conscience, nor resist conviction; but answer them faithfully, and obey accordingly—If, by being diligent in godliness, you could grow rich, get honor or preferment in the world, be recovered from sickness, or live for ever in prosperity on earth; what lives would you lead, and what pains would you take in the service of God? And is not the saint's rest a more excellent happiness than all this?—If it were felony to break the Sabbath, neglect secret or family worship, or be loose in your lives, what manner of persons would you then be? And is not eternal death more terrible than temporal?—If God usually punished with some present judgment every act of sin, as he did the lie of Ananias and Sapphira, what kind of lives would you lead? And is not eternal wrath far more terrible?—If one of your acquaintance should come from the dead, and tell you, that he suffered the torments of hell for those sins you are guilty of; what manner of persons would you afterwards be? How much more should the warnings of God affright you?—If you knew that this were the last day you had to live in the world, how would you spend it? And you know not but it may be your last, and are sure your last is near. If you had seen the general dissolution of the world, and all the pomp and glory of it consumed to ashes, what would such a sight persuade thee to do? Such a sight you shall certainly see. If you had seen the judgment set, and the books opened, and the wicked stand trembling on the left hand of the Judge, and the godly rejoicing on the right hand, and their different sentence pronounced; what persons would you have been after such a sight? This sight you shall one day surely see. If you had seen hell open, and all the damned there in their endless torments; also heaven opened, as Stephen did, and all the saints there triumphing in glory; what a life would you lead after such sights? These you will see before it be long. If you had lain in hell but one year, or one day, or hour, and there felt the torments you now hear of; how seriously would you then speak of hell, and pray against it? And will you not take God's word for the truth of this, except you feel it?—Or if you had possessed the glory of heaven but one year; what pains would you take, rather than be deprived of such incomparable glory?—Thus I have said enough, if not to stir up the sinner to a serious working out his salvation, yet at least to silence him, and leave him inexcusable at the judgment of God. Only as we do by our friends when they are dead, and our words and actions can do them no good, yet to testify our affection for them we weep and mourn; so will I also do for these unhappy souls. It makes my heart tremble, to think how they will stand before the Lord confounded and speechless! When he shall say, "Was the world, or Satan, a better friend to you than I? Or had they done more for you than I had done? Try now whether they will save you, or recompense you for the loss of heaven, or be as good to you as I would have been." What will the wretched sinner answer to any of this? But though man will not hear, we may hope in speaking to God. "O thou that didst weep and groan in spirit over a dead Lazarus, pity these dead and senseless souls, till they are able to weep and groan in pity to themselves! As thou hast bid thy servant speak, so speak now thyself; they will hear thy voice speaking to their hearts, who will not hear mine speaking to their ears. Lord, thou hast long knocked at these hearts in vain; now break the doors, and enter in."

§ 17. Yet to shew the godly why they, above all men, should be laborious for heaven, I desire to ask them,—What manner of persons should those be, whom God hath chosen to be vessels of mercy? Who have felt the smart of their negligence, in their new birth, in their troubles of conscience, in their doubts and fears, and in other sharp afflictions? Who have often confessed their sin of negligence to God in prayer? Who have bound themselves to God by so many covenants? What manner of persons should they be, who are near to God as the children of his family? who have tasted such sweetness in diligent obedience? who are many of them so uncertain what shall everlastingly become of their souls? What manner of persons should they be in holiness, whose sanctification is so imperfect? Whose lives and duties are so important to the saving or destroying a multitude of souls? and on whom the glory of the great God so much depends?—Since these things are so, I charge thee, Christian, in thy Master's name, to consider and resolve the question, What manner of persons ought we to be in all holy conversation and godliness? And let thy life answer the question as well as thy tongue.