The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. VI. An Exhortation to Seriousness in seeking Rest.

SECT. I.

I Hope,* 1.1 Reader, by this time thou art somewhat sensi∣ble, what a desperate thing it is to trifle about our Eternal Rest; and how deeply thou hast been guilty of this thy self. And I hope also, that thou darest not now suffer this Conviction to dye; but art re∣solved to be another man for the time to come: What sayst thou? Is this thy Resolution? If thou were sick of some desperate disease, and the Physitian 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 sloath, and put to all thy strength, and ply the work of God unwea∣riedly, and be a down-right Christian in good sadness; 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 thy self sick and dead, and seek him heartily, and apply thy self in good earnest to the obe∣dience 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 adjoyn a multitude of Considerations to Move thee; yet do I not desire thee to take them by number, but by waight: Their intent and use is, to drive thee from Delaying and from Loytering in seeking Rest: And to all men do I propound them, both Godly and ungodly: Whoever thou art therefore, I entreat thee to rouze 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, Deut. 32.46.) Set thy heart to all the words that I testifie to thee this day, for it is not a vain thing, but it is for thy Life: Weigh what I here wright with the Judgment of a man; and if I speak not Reason, throw it back in my face; but if I do, see thou enter∣tain and obey it accordingly; and the Lord open thy heart, and fasten his counsel effectually upon thee.

SECT. II.

* 1.21. 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 Christians Desires and Endeavors are so Great, that no humane understanding on earth can compre∣hend 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 mens 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 succeed not, we are undone for ever! I think it con∣cerns 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 Endeavors; I think it is time for us to bestir our selves! and to leave our trifling and complementing with God.

SECT. III.

2. COnsider;* 1.3 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 denyed: Life, and friends, and credit, and all must be slighted: Conscience must be upon good grounds quieted; Assu∣rance 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 knowledg to be got, for the guiding of our selves, for the defending of the Truth, for the direction of others; and a deal of skill, for the right ma∣naging 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 own Condition, doth still require the renewing of our labour, and bringeth duty along with it: Wives, Children, Servants, Neigh∣bours, 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 mis∣carry in it, it would prove our undoing.

Judg then your selves, 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.

* 1.43. COnsider; Our diligence should be somewhat quickned, be∣cause of the shortness and uncertainty of the Time allotted us, for the performing of all this work, and the many and great im∣pediments 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 carryed on mens backs, 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 moneths, 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 Ever∣lasting 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 straight, 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 Endeavors?

SECT. V.

* 1.54. 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 kind of temptations, Therefore, be sober and vigilant, (saith 1 Pet. 5.8.) because your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour; Whom resist stedfast in the Faith. How diligent are all the Ministers of Satan? False Teach∣ers, scorners at godliness, malicious persecutors, all unwearied; And our inward Corruption the most busie and diligent of all: What∣ever we are about, it is still resisting us; depraving our duties, per∣verting 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, then our Enemies for our ruine.

SECT. VI.

5. OUr Affections and Endeavors should bear some proportion with the Talents which we have received,* 1.6 and means which we have enjoyed. It may well be expected, that a horse∣man should go faster then a footman; and he that hath a swift horse, faster then he that hath a slow one: More work will be ex∣pected from a sound man, then from the sick; and from a man at age,* 1.7 then from a Child: And to whom men commit much, from them they will expect the more. Now the Talents which we have received are many and great: The means which we have en∣joyed are very much, and very precious: What people breathing on earth have had plainer Instructions? or more forcible Perswa∣sions? or more constant Admonitions? in season and out of sea∣son? Sermons till we have been weary of them; and Sabbaths till we prophaned 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? Scarce 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 tyde to help them? Believe it Brethren, God looks for more from England, then from most Nations in the World; and for more from you that enjoy these helps, then 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 some∣what answerable to the great cost bestowed upon us,* 1.8 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, then we do to a stranger to whom we never were beholden. Oh the cost that God hath been at for our sakes! The riches of Sea and Land, of Heaven and Earth, hath he powred out unto us. All our lives have been filled up with Mercies: We can∣not 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 spe∣cial; 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 par∣ticular Mercies can every Christian draw forth and reherse? 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 re∣ceived 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 loytering 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 unexcusable.

SECT. VIII.

* 1.97. A Gain 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 affecti∣ons, and dutiful obedience? Are we the Spouse of Christ? and do we not owe him our observance, and our Love? If he be our Fa∣ther,

where is his honour? and if he be our Master, where is his fear?* 1.10 Mal. 1.6. We call him Lord and Master, and we do well: but if our industry be not answerable to our assumed relations, we condemn our selves in saying we are his children or his servants. How will the hard labour and dayly toyl that servants undergo to please their Masters, judg and condemn those men who will not labour so hard for their Great Master? Surely there's none have a better or more honourable Master then we; nor can any expect such fruit of their labours, 1 Cor. 15. ult.

SECT. IX.

8. COnsider;* 1.11 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 loyter in it, how surely do we prepare for our own smart? Every creature is ready to be Gods Rod to reduce us, or to put us on: Our sweetest mercies will be∣come our sorrows: Or rather then he will want a Rod, the Lord will make us a scourge to our selves: Our diseased bodies shall make us groan, our perplexed minds shall make us restless; our con∣science shall be as a Scorpion in our bosom. And is it not easier to endure the labour then the spur? Had we rather be still thus afflict∣ed, then 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 then they will freely travel on their jour∣ney? And thus we make our own lives miserable, and necessitate God, if he love us, to chasti••e us. It is true, those that 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 bitter∣ness of their Cup (for the most part) abated.

SECT. X.

9. HOw close should they ply their work,* 1.12 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 ministring 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?* 1.13 Nay more; The Pati∣ence and Goodness of God doth 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 thee the Candle while thou dost nothing? Oh Christians, I beseech you, when ever you are upon your knees in prayer, or re∣proving the transgressors, or exhorting the obstinate, or upon any duty, do but remember what attendance you have for this work; and then Judg how it behoves you to perform it.

SECT. XI.

* 1.1410. SHould not our Affections and Endeavors 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 shew it in Affections and Acti∣ons as well as Expressions. Why the very fundamental Doctrines of our Religion are, That God is the chief Good, and all our Happi∣ness 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 the very business that men have in the world, and the only errand that God sent them about, is to Glorifie God, and to obtain Salvation, &c. And do mens duties and con∣versations second this profession? Are these Doctrines seen in the painfulness of mens practise? Or rather do not their works deny what their words do confess? One would think by mens Actions, that they did not believe a word of the Gospel to be true. Oh sad

day when mens 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,* 1.15 where we are sure we can never do enough? If there were any danger of over-doing, then it might well cause men to moderate their endeavors: But we know, that if we could do all, we were but unprofitable servants;* 1.16 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 service of our devising, may be call∣ed a Righteousness-over-much; yet as long as you keep your ser∣vice to the rule of the Word, that so it may have the true nature of obedience, you never need to fear being Righteous too much: For else we should reproach the Lord and Law-giver of the Church, as if he had 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 wholy 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 busie to save his Soul: For the world you may easily do too much, but here (in Gods way) you cannot.

SECT. XIII.

12. IT is the nature of every Grace to put on the Soul to diligence and speed.* 1.17 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.* 1.18 If you Loved Christ, you would keep his Command∣ments, and not accuse them of too much strictness. 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 agoing. If you had the Fear of God, it would rouze 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 oyl 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.

* 1.1913. COnsider; They that trifle in the way to Heaven, do but lose all their Labour, when serious endeavors do obtain their End. The Proverb is, As good never a whit, as never the better. If two be running in a race, he that runs slowest had as good never have run at all, for now he loseth the prize and his la∣bour both.* 1.20 Many 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 peny less then that rate, you had as good bid nothing. As a man that is lifting at some weighty thing, if he put too almost strength enough, but yet not sufficient, it is as good he had put too none at all, for he doth but lose 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 liveless profession, but never came to serious Christiani∣ty? How many a duty have they lost, for want of doing them throughly, 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 not be able; who if they had striven,* 1.21 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;* 1.22 We have lost a great deal of precious Time already, and therefore it is reason that we labor 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 like to fall short of his Journeys end. With some of us, our child-hood 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 talkt away, and plaid away? What a deal have we spent in worldly thoughts, and labours, or in meer 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 our selves in the evening of our days? The time which we have lost can never be recalled: Should we not then Redeem it by im∣proving the little which remaineth? You may receive indeed an equal recompence with those that have born 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 enough sure 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, 3, 4.

SECT. XVI.

15. COnsider;* 1.23 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 time 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 or Sufferings in Heaven: None says, Would I had spared my pains, and prayed less, or been less strict and precise, and done as the rest of my neighbors did: There is never a such a thought in Heaven as these. But on the contrary it will be their Joy to look back upon their labours and tribula∣tions, and to consider how the mighty Power of God did bring them through all. Who ever complained, that he came to Heaven

at too dear a Rate? or that his Salvation cost him more labour then it was worth? We may say of all our labours, as Paul of our sufferings, Rom. 8.18. For I reckon, that the sufferings (and labours) of this present time, are not worthy to be compared with the Glory which shall be revealed in us. 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 hours work? Oh what is the duty and sufferings of a short frail life, which is almost at an end as soon as it begins, in respect of the end∣less Joys with God? Will not all our tears be then wip'd away? and all the sorrow of our duties forgotten? But yet the Lord will not forget them; for he is not unjust to forget our work and la∣bour of Love, Heb. 6.10.

SECT. XVII.

* 1.2416. COnsider; Violence and laborious Striving for Salvation, is the way that the Wisdom of God hath directed us to, as best; and his Soveraign Authority appointed us, as necessary. Who knows the way to Heaven, better then the God of Heaven? When men tell us, that we are too strict and precise, whom do they ac∣cuse? God or us?* 1.25 If we do no more then what we are commanded, nor so much neither, they may as well say, God hath made Laws which are too strict and precise. Sure 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 then God? Do they know better then he, what men must do to be saved? These are the men that ask us, Whether we be wiser then all the world be∣sides? and yet they will pretend to be wiser then God. What do they less, when God bids us take the most diligent course, and they tell us, It is more ado then needs? Mark well the language of the Laws of God, and see how you can reconcile it with the language of the world: Mat. 11.12. The Kingdom of Heaven suffereth Violence, and the Violent take it by force. Or as it is in Luke 16.16. Every one presseth into it. Luke 13.24. Strive to enter in at the strait gate; for many shall seek to enter in, and not be able. So Mat. 7.13.14. Eccles. 9.10. Whatsoever thy hand findeth to do, do it with thy Might; for there is no Work,

nor device, nor knowledg, nor Wisdom in the Grave, whither thou goest. 1 Cor. 9.24. Know ye not, that they which run in a race, run all, but one receiveth the prize? so run that ye may ob∣tain. 2 Tim. 2.5. If a man strive for masteries, yet he is not crowned, except he * 1.26 strive lawfully; that is, powerfully and pre∣vailingly. Phil. 2.12. Work out your Salvation with fear and trembling. 2. Pet. 1.10. Give Diligence to make your Calling and Election Sure. 1 Pet. 4.18. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? So Phil. 1.27. & 3.14. 1 Tim. 6.12, 18, 19. Deut. 6.5, &c. This is the con∣stant 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 then 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, strivings 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 then 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 then 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 An∣swer; God hath commanded it.

SECT. XVIII.

17. MOreover;* 1.27 It is a course that all men in the world either do or will approve of. There's not a man that ever was, or is, or shall be, but shall one day justifie the Diligence of the Saints, and give his verdict in the approbation of their wis∣dom. And who would not go that way which every man shall applaud? It is true; it's 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; onely because the practice of

godliness is against the pleasures of the flesh, therefore do they a∣gainst their own judgments resist it:* 1.28 They have not one word of Reason against it; but reproaches and Railing are their best Argu∣ments. 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 minde must be changed before they come there. If they go to Hell, their Judgment will then be altered whether they will or no. 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 persecuter of godliness, even those that will venture their lives for 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.

SECT. XIX.

* 1.2918. COnsider; They that have been the most Serious Painful Christians, when they come to dye do exceedingly lament their negligence. Those that have wholy addicted themselves to the work of God, and have made it the main business of their lives, and have sleighted the world, and mortified the flesh, and have been the wonders of the world for their Heavenly Conversa∣tions; yet when Conscience is let loose upon them, and God with∣draws the sense of his Love, how do their failings wound them, and disquiet them? What terrors do the Souls of many 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, Oh, 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 behinde 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, verùm Conscientia mea me accusat quod minus fecerim, quodque lentior fuerim. They accuse me for doing too much, but my own Consci∣ence accuseth me for doing too little, and being too slow: And it is far easier bearing the scorns of the World, then the scourges of Conscience. The World speaks at a distance without me, so that though I hear their words, I can chuse 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 re∣prehended justly is the Messenger of God; but ungodly Revilers are but the voyce of the Devil. I had rather be reproached by the Devil for seeking Salvation, then be reproved of God for neg∣lecting it: I had rather the World should call me Puritan in the Devils name, then Conscience should call me Loyterer in Gods name. As God and Conscience are more useful friends then Satan and the World; so are they more dreadful irresistible Enemies.

SECT. XX.

19. COnsider how far many a man goes,* 1.30 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, (Luk. 13.24.) and the very Children of the Kingdom shall be shut out, (Matth. 13.41.) and they that have heard the Word, and received it with Joy, (Mat. 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 loytering. When they that seek God dayly, 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, (Isai. 58.2, 3.) are yet shut out with Hypocrites and Unbeleevers: 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 be∣yond recovery, and crucifie to themselves the Son of God afresh,

(Heb. 6.4, 5, 6.) When they that have received the knowledg of the Truth, and were sanctified by the blood of the Covenant, may yet sin wilfully, and tread under-foot the Son of God, and do de∣spite to the Spirit of Grace, till there is nothing left him but the fearful expectation of Judgment, and fire that shall devour the ad∣versaries; (Heb. 10.26, 27, 28, 29.) Should not this rouze us out of our laziness and security? How far hath many a man followed Christ, and yet forsaken him, when it comes to selling of all, to bearing the Cross, to burning at a 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 faln short of the King∣dom? Methinks this should affright us out of our sluggishness, and make us strive to out-strip the highest Formalists?

SECT. XXI.

* 1.3120. COnsider; God hath resolved, That Heaven shall not be had on easier terms. He hath not onely commanded it as a duty, but hath tyed our Salvation to the performance of it. Rest must always follow Labor. He that hath ordained in his Church on Earth, That he that will not Labor, shall not Eat, hath also de∣creed concerning the Everlasting Inheritance,* 1.32 That he that Strives not, shall not Enter. They must now lay up a Treasure in Heaven, if they will finde it there, Mat. 6.19, 20. They must seek First the Kingdom of God, and his Righteousness, Matth. 6.33. They must not Labor for the food which perisheth, but for that food which endureth to Everlasting Life, Joh. 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 onely 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 Souldiers, or Com∣batants,

who fight in good sadness for their lives; Just so do Hy∣pocrites differ from serious Christians. If men could be saved without this Serious Diligence, they would never regard it: All the excellencies of Gods 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 our selves to the utmost?

SECT. XXII.

ANd thus,* 1.33 Reader, I dare confidently say, I have shewed thee sufficient Reason against thy sloathfulness and negligence, if thou be not a man resolved to shut thine eyes, and to destroy thy self wilfully in despite of Reason. Yet, lest all this should not prevail, I will add somewhat more, if it be possible, to perswade thee to be Serious in thy Endeavors 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 Threa∣tenings he is Serious, and will make them all good against the Re∣bellious. 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 parti∣cularly man by man, and make them know that he is in good ear∣nest: 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, Joh. 4.32. He was Serious in Praying, when he continued all night at it, Luk. 6.12. He was Serious in Doing good, when his kindred came and layd hands on him, thinking he had been beside himself, Mark 3.20, 21. He was Serious in Suffering, when he fasted fourty days, was tempted, betrayed, spit on, buffeted,

crowned with thorns, sweat water and blood, was crucified, pierced, dyed: 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 striv∣eth 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 yeelding to his Suite?

* 1.344. God is Serious in hearing our Prayers, and delivering us from our dangers, and removing our troubles, and bestowing his Mer∣cies. When we are afflicted he is afflicted with us, Isai. 63.9. 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 oft-times, when they call upon him in their misery; when they cry to him in their trouble, he deliver∣eth them out of their distress, Psa. 78.37, 38. Psa. 107.10, 11, 12, 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 sleight 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 o∣beying their Instructions? They are Serious in Study; Serious in Prayer; Serious in perswading your Souls to the Obedience of Christ: They beg of God; they beg of you; they hope; they wait, and long more for the Conversion and Salvation of your Souls, then they do for any worldly good: You are their boasting, their Crown and Joy, 1 Thess. 2.19, 20. Your stedfastness 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, so that their preaching do but prevail for the saving of your Souls. And shall other men be so painful and careful for your 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 Act. 20.20, 31.? Surely no man can be bound to be more Serious and Painful for the wel∣fare of another, then he is bound to be for himself.

6. How Serious and Diligent are all the Creatures in their Ser∣vice to thee?* 1.35 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 labor 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 onely negligent? Shall they all be so Serious in serving thee, and yet thou be so sleightly in thy Service to God?

7. Consider; The Servants of the World and the Devil are Seri∣ous and Diligent:* 1.36 They ply their work continually with unweari∣edness 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 shal they do more for the Devil then thou wilt do for God? Or be more diligent for Damnation, then thou wilt be for Salvation? Hast not thou a better Master? and sweeter Em∣ployment? and greater Encouragements? and a better Reward?

8. The time was when thou wast Serious thy self in thy Service to Satan and the Flesh; if it be not so yet: Dost thou not re∣member how eagerly thou didst follow thy Sports? or how vio∣lently

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?* 1.37 for the end of those things is Death: But now being made free from sin, and become the ser∣vants of God, ye have your fruit unto holiness, and the End ever∣lasting 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 labor for your living, lest your Wife and Children should starve or famish? If one fall down in a swoun 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 your Salvation of far greater moment? Are you not poor? and should you not then be laborers? 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 Lamen∣tations in Hell: All men there are in good sadness. And should we not then be Serious now? Reader, I dare promise thee, the thoughts of these things will shortly be Serious thoughts with thy self. When thou comest to Death or Judgment, Oh what deep heart-piercing thoughts wilt thou have of Eternity! Methinks I fore-see 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.

ANd now,* 1.38 Reader, having laid thee down these undeniable Arguments, I do here in the name of God demand thy Reso∣lution; What sayst thou? Wilt thou yeeld 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 sleightily? and think of thine Everlasting state as care∣lesly as before? Or dost thou not rather resolve to gird up the loins of thy minde?* 1.39 and to set thy self wholy 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 sleight 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 before thee?* 1.40 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 perswasions 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 intreat 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.

SECT. XXIV.

1 Quest.* 1.41 IF you could grow Rich by Religion, or get Lands and Lordships by being diligent in godliness; or if you could get honor or preferment by it in the world; or could be re∣covered

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 then all this?

2 Quest. If the Law of the Land did punish every breach of the Sabbath, or every omission of family duties, or secret duties, or eve∣ry cold and heartless prayer with Death; If it were Felony or Trea∣son 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 then temporal.

3 Quest. If it were Gods ordinary course to punish every sin with some present Judgment, so that every time a man swears, or is drunk, or speaks a lye, or back-biteth his neighbor, he should be struck dead, or blind, or lame in the place; If God did punish eve∣ry cold prayer, or neglect of duty with some remarkable plague; what manner of persons would you then be? If you should sud∣denly fall down dead like Ananias and Saphira with the sin in your hands, or the plague of God should seize upon you as upon the Israelites,* 1.42 while their sweet morsels were yet in their mouths; If but a Mark should be set in the forehead of every one that neg∣lected a duty, or committed a sin; What kind of lives would you then lead? And is not Eternal Wrath more terrible then all this? Give but Reason leave to speak.

4 Quest. If one of your old acquaintance and companions in sin, should come from the dead, and tell you, that he suffereth the Torments of Hell for those sins that you are guilty of, and for neg∣lecting those duties which you neglect, and for living such a careless, worldly, ungodly life as you now live, & should therfore advise you to take another course; If you should meet such a one in your Cham∣ber when you are going to bed, and he should say to you, Oh take heed of this carnal unholy life! Set your self 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 af∣terwards 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 Devo∣tions, and came to the words Responde mihi, the Corps arose in the Beir, and with a terrible voyce cryed out, Justo Dei Judicio accu∣satus sum, I am accused at the Just Judgment of God: At which voyce the people run all out of Church affrighted. On the morrow when they came again to perform the Obsequies, at the same words as before, the Corps arose again, and cryed with a hideous voyce, Justo Dei Judicio Judicatus sum, I am Judged at the righteous Judgment of God: Whereupon the people run away again ama∣zed. The third day almost all the City came together, and when they came to the same words as before, the Corps rose again, and cryed with a more doleful voyce then 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 that strict order of the Carthusians. If the voyce of the dead man could affright them into Superstition, should not the warnings of God affright thee into true Devotion?

5 Quest. 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 are 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 then usually you do? Why you do not know but it may be the last; and you are sure your last is near at hand.

6 Quest. 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 labored 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 perswade you to do? Why such a sight thou shalt certainly see. I put my Question to thee in the words of the Apostle,* 1.43 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought ye 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? 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?

7 Quest. What if you had seen the process of the Judgment of the great day? If you had seen the Judgment set, and the Books opened, and the most stand trembling on the left hand of the Judg, and Christ himself accusing them of their rebellions and neglects, and remembring 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 ac∣knowledging 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 fore-knowledg of such a day awake thee to thy duty?

8 Quest. What if you had once seen Hell open, and all the damn∣ed there in their easeless Torments? and had heard them crying out of their sloathfulness 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.

9 Quest. What if you had lien 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's time, and say, I will see whether yet thou wilt be 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 scape 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 car••less to take heed, and look about them to pre∣vent their ruine! And will you not take Gods 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 you have it, then to lie in Torment wishing for more time in Vain?

10 Quest. What if you had been possessed but one year of the Glory of Heaven? and there joyned 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 then be deprived of such incomparable Glory? Would you think any cost too great, or di∣ligence 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 ex∣ceeding Holy and Strict Conversations. They would as far excel the Holiest Persons on Earth, as they excel the careless world. Be∣fore 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, as they would do to keep it?

SECT. XXV.

* 1.44ANd 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 unexcuseable at the Judgment of God. If thou ••anst, 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 bu∣siness of the world, when in the mean while thy Salvation is in danger, and the Judg is at the door. I have then no more to say to thee: It is as good 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 test me 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 speech∣less they will be, when Christ shall reason with them concerning their negligence and sloath! When he shall say, as the Lord doth in Jer. 2.5, 9, 11, 12, 13. 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 easie Conditions of my Gospel? Was the world or Satan a better friend to you then I? or had they done for you more then I had done? Try now whether they will save you, or whether they will recompence you for the loss of Heaven; or whether they will be as good to you as I would have been. Oh 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, Ephata, be open∣ed: Though these Sinners be dead, let that power speak which sometime said, Lazarus, arise: We know they will be wakened at the last Resurrection: Oh, but then it will be only to their sor∣row. Oh thou that didst weep and groan in Spirit over a dead Lazarus, pity these dead and sensless Souls, till they are able to weep and groan for, and pity themselves. As thou hast bid thy Servant speak, so speak now thy self: They will hear thy voyes 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,* 1.45 to shew 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 ••••••iness and negligence, and should lay out all their strength on the work of God. To this end I desire them also to answer sober∣ly to these few Interrogatories.

1 Quest. 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 quintescence 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 Preservati∣on and the pardon of sins, and Adoption to Son-ship, 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?

2 Quest. 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 Consci∣ence,

in their doubts and fears, in their sharp afflictions on body and state: They that have groaned and cryed out so oft, under the sense and effects of their negligence, and are like enough to feel it again if they do not reform it, sure one would think they should be so sloathful no more.

3 Quest. What manner of persons should these be in holy dili∣gence, who have been so long convinced of the evil of laziness? and have confessed on their knees a hundred and a hundred times, both in publique and in private? and have told God in prayer, how unex∣cuseably they have herein 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?

4 Quest. What manner of persons should those be in painful Godliness, who have bound themselves to God by so many Cove∣nants 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 〈◊〉〈◊〉 our neglects, and to engage our selves, if God will but try 〈◊〉〈◊〉 trust us once again, how diligent and laborious we will be, and how we will improve our time, and reprove offenders, and watch over our selves, and ply our work, and do him more service in a day then we did in a moneth: The Lord pardon our perfidious Cove∣nant-breaking! and grant that our own Engagements may not condemn us.

5 Quest. What manner of persons should they be, who are so near to God as we? who are his Children, in his Family, still un∣der his Eye; the Objects of his greatest Jealousie, as well as Love? Nadab and Abihu can tell you, that the flames of Jealousie are hot∣test about his Altar:* 1.46 And Vzza and the 50070 Bethshemites, 1 Sam. 6.19. though dead, do yet tell you, that Justice as well as Mercy is most active about the Ark.* 1.47 And Ananias and his wife can tell you, that profession is no cover for transgression. Judgment beginneth at the house of God, 1 Pet. 4.17. And the destroying An∣gel doth begin at the Sanctuary, Ezek. 9.5, 6.

6 Quest. What manner of men should they be in Duty, who have received so much encouragement as we have done by our suc∣cesses? Who have tasted such sweetness in diligent obedience, as doth much more then countervail all the pains? Who have so oft had experience of the wide difference between lazy and laborious Duty by their different Issues? Who have found all our lazy Du∣ties unfruitful; and all our strivings and wrestlings with God suc∣cessful? so that we were never importunate with God in vain? We who have had so many admirable National and Personal Deli∣verances 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?

7 Quest. What manner of men should they be, who are yet at such great uncertainties, whether we are Sanctified or Justified, or whether we are the Children of God or no, or what shall Ever∣lastingly become of their Souls? as most of the godly, that I meet with, are? They that have discovered the excellency of the King∣dom, and yet have not discovered their interest in it, but discern a danger of perishing and losing all, and have need of that advice, Heb. 4.1. And have so many doubts to wrestle with dayly as we have; How should such men bestir themselves in time?

8 Quest. 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 strength? Graces weak? Sanctification im∣perfect? Corruption still working our ruine, and taking advan∣tage of all our omissions? When we are as a Boat-man on the water; let him row never so hard a moneth together, yet if he do but slack his hand, and think to ease himself, his boat goes faster down the stream then before it went up: So do our Souls, when we think to ease our selves by abating our pains in Duty. Our time is short: Our enemies mighty: Our hinderances many: God seems yet at a great distance from many of us: Our thoughts of him are dull, and strange, and unbeleeving: Our acquaintance and com∣munion with Christ is small: and our desires to be with him are as small. And should men in our case stand still?

9 Quest. 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 dayly 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 perpe∣tual torment: And what a sad thought is that to an honest and merciful heart! That we may not destroy the Souls for whom Christ dyed; That we may not rob them of their everlasting Hap∣piness, and God of the Praises that in Heaven they would give him; What manner of persons should we be in our Duties and Ex∣amples?

10 Quest. Lastly, What manner of persons should they be, on whom the Glory of the great God doth so much depend? Men will Judg 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 no where in the world so lively repre∣sented as in his Saints: And shall they set him forth as a Patron of Viciousness or Idleness? All the world is not capable of honoring or dishonoring God so much as we: And the least of his honor is of more worth then all our lives. I have harped all this while up∣on the Apostles string, 2 Pet. 3.11. And now let me give it the last touch: Seeing then that all these things fore-mentioned are so, I charge thee that art a Christian in thy Masters 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 An∣swer the Question as well as thy Tongue.

SECT. XXVII.

I Have been larger upon this Use then at first I intended;* 1.48 Partly because of the general neglect of Heaven that all sorts are guilty of; Partly because mens Salvation depends upon their present Striving and Seeking; Partly because the Doctrine of Free Grace mis-understood, is lately so abused to the cherishing of sloath and security: Partly because many eminent men of late do Judg, That To work or labor for Life and Salvation is Mercenary, Le∣gal, 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 finde, and they that strive not to enter shall be shut out; and they that labor not shall not be crowned: And partly because it is grown the custom of this distracted age, in stead of striving for the Kingdom and con∣tending for the Faith, to strive with each other about * 1.49 uncertain Controversies, and to contend about the circumstantials of the Faith;* 1.50 wherein the Kingdom of God doth no more consist then in meats or drinks, or Questions about the Law▪ or Genealogies. Si••s, shall we who are Brethren fall out by the way home? and spend so much of our time about the smaller mat••ers, which thou∣sands have been saved without, but never any on•• saved by them? while Christ and our Eternal Rest are almost forgotten? The Lord pardon and heal the folly of his People!

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  §. 5.
• * 1.6

  §. 6.
• * 1.7

  Luke 12.48.
• * 1.8

  §. 7.
• * 1.9

  §. 8.
• * 1.10

  John 13.13.
• * 1.11

  §. 9.
• * 1.12

  §. 10.
• * 1.13

  Heb. 1.14.
• * 1.14

  §. 11.
• * 1.15

  §. 12.
• * 1.16

  Luke 17.10.
• * 1.17

  §. 13.
• * 1.18

  Joh. 14.15.23.
• * 1.19

  §. 14.
• * 1.20

  Acts 26.28.
• * 1.21

  Luke 13▪ 24.
• * 1.22

  §. 15.
• * 1.23

  §. 16.
• * 1.24

  §. 17.
• * 1.25

  Luke 17.10.
• * 1.26

  Non omnes qui dicuntur Episcopi, sed qui gravitèr et strenuè se gesserint. Sarcer. in lo∣cum.
• * 1.27

  §. 18.
• * 1.28

  Remember this, you that will be of the Opinion and Way that most are of: Why will you not be of the Opinion then that all will shortly be of? Why will you be of a Judg∣ment which you are sure you shall all shortly change? Oh that you were but as wise in this, as those in Hell.
• * 1.29

  §. 19.
• * 1.30

  §. 20.
• * 1.31

  §. 21.
• * 1.32

  2 Thess. 3.8, 10, 12.
• * 1.33

  §. 22.
• * 1.34

  For my own part my sorrows are so real and pressing, that if God be not seri∣ous in hear∣ing & help∣ing me, I shal perish imme∣diately; nor would I be without his tender re∣gardful pro∣vidence one day for a world; And should I then neglect him?
• * 1.35

  Lege Fabri∣tium in De∣structor. Vi∣tiorum, part. 5. cap. 2. A. Vbi elegan∣tem etiam historiā re∣fert ex Lin∣co: de oculo Morali de Monacho Episcopum ignavum reprehendente & inter eos colloquio: Et ex Augustino solem ignavum exprobrantem infert.
• * 1.36

  Accidiosi e∣rubescere possunt qui non tam di∣ligenter la∣borant ad impetran∣dum gaudi∣um Coeli, sicut multi impiorum laborant ad impetrandum poenam inferni. Fabritius in De∣structorio Vitiorum, part. 5. cap. 2. B.
• * 1.37

  Rom. 6.21.
• * 1.38

  §. 23.
• * 1.39

  1 Pet. 1.13.
• * 1.40

  Hebr. 12 1, 2▪
• * 1.41

  §. 24.
• * 1.42

  Psalm 78.30:
• * 1.43

  2 Pet. 3.11.12
• * 1.44

  §. 25.
• * 1.45

  §. 26.
• * 1.46

  Levit. 10.1, 2.
• * 1.47

  Act. 5.4, 5, &c.
• * 1.48

  §. 27.
• * 1.49

  Quocirca imprudenter faciunt qui durissima & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primo pro∣ponunt, &c. Vide Zuing∣lium de verá & falsa Re∣lig. de scan∣dalo. pag. 402, &c.
• * 1.50

  Rom. 14.17. Titus 3.9. 1 Tim. 1.4. 1 Tim. 6.5. Phil. 2.14.