§ 5. (3.) They will lose all that false peace of conscience which makes their present life so easy. Who would think, that sees how quietly the multitude of the ungodly live, that they must very shortly lie down in everlasting flames? They are as free from the fears of hell as an obedient believer; and for the most part have less disquiet of mind than those who shall be saved. Happy men, if this peace would prove lasting! When they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.[252] O cruel peace, which ends in such a war! The soul of every man by nature is Satan's garrison; all is at peace in such a man till Christ comes, and gives it terrible alarms of judgment and hell, batters it with the ordnance of his threats and terrors, forces it to yield to his mere mercy, and take him for the Governor; then doth he cast out Satan, overcome him, take from him all his armor wherein he trusted, and divideth his spoil,[253] and then doth he establish a firm and lasting peace. If therefore thou art yet in that first peace, never think it will endure. Can thy soul have lasting peace, in enmity with Christ? Can he have peace against whom God proclaims war? I wish thee no greater good, than that God break in upon thy careless heart, and shake thee out of thy false peace, and make thee lie down at the feet of Christ, and say, Lord what wouldst thou have me to do? and so receive from him a better and surer peace, which will never be quite broken, but be the beginning of thy everlasting peace, and not perish in thy perishing, as the groundless peace of the world will do.

§ 6. (4.) They shall lose all their carnal mirth. They will themselves say of their laughter, it is mad, and of their mirth, what doth it?[254] It was but as the crackling of thorns under a pot.[255] It made a blaze for a while, but it was presently gone, and returned no more. The talk of death and judgment was irksome to them, because it damped their mirth. They could not endure to think of their sin and danger, because these thoughts sunk their spirits. They knew not what it was to weep for sin, or to humble themselves under the mighty hand of God. They could laugh away sorrow, and sing away cares, and drive away those melancholy thoughts. To meditate, and pray, they fancied would be enough to make them miserable or run mad. Poor souls! what a misery will that life be, where you shall have nothing but sorrow; intense, heart-piercing, multiplied sorrow; when you shall neither have the joys of saints, nor your own former joys? Do you think there is one merry heart in hell; or one joyful countenance, or jesting tongue? You now cry, a little mirth is worth a great deal of sorrow. But, surely, a little godly sorrow, which would have ended in eternal joy had been worth much more than all your foolish mirth; for the end of such mirth is sorrow.

§ 7. (5.) They shall also lose all their sensual delights. That which they esteemed their chief good, their heaven, their God, must they lose, as well as God himself. What a fall will the proud ambitious man have from the top of his honors? As his dust and bones will not be known from the dust and bones of the poorest beggar; so neither will his soul be honored or favored more than theirs. What a number of the great, noble, and learned, will be shut out of the presence of Christ? They shall not find their magnificent buildings, soft beds, and easy couches. They shall not view their curious gardens, their pleasant meadows, and plenteous harvests. Their tables will not be so furnished, nor attended. The rich man is there no more clothed in purple and fine linen, nor fareth sumptuously every day. There is no expecting the admiration of beholders. They shall spend their time in sadness, and not in sports and pastimes. What an alteration will they then find? The heat of their lust will be then abated. How will it even cut them to the heart to look each other in the face! What an interview will there then be, cursing the day that ever they saw one another? O that sinners would now remember and say! "Will these delights accompany us into the other world? Will not the remembrance of them be then our torment? shall we then take this partnership in vice for true friendship? Why should we sell such lasting, incomprehensible joys for a taste of seeming pleasure? Come, as we have sinned together, let us pray together, that God would pardon us; and let us help one another toward heaven, instead of helping to deceive and destroy each other." O that men knew but what they desire, when they would so fain have all things suited to the desires of the flesh! It is but to desire their temptations to be increased, and their snares strengthened.

§ 8. (II.) As the loss of the Saint's Rest will be aggravated by losing the enjoyments of time, it will be much more so by suffering the torments of hell. The exceeding greatness of such torments may appear by considering,—the principal author of them, which is God himself;—the place or state of torment;—that these torments are the fruit of Divine vengeance;—that the Almighty takes pleasure in them;—that Satan and sinners themselves shall be God's executioners;—that these torments shall be universal,—without mitigation,—and without end.

§9. (1.) The principal Author of hell-torments is God himself. As it was no less than God whom the sinner had offended, so it is no less than God who will punish them for their offences. He hath prepared those torments for his enemies. His continued anger will still be devouring them. His breath of indignation will kindle the flames. His wrath will be an intolerable burden to their souls. If it were but a creature they had to do with, they might better bear it. Woe to him that falls under the strokes of the Almighty! it is a fearful thing to fall into the hands of the living God.[256] It were nothing, in comparison to this, if all the world were against them, or if the strength of all creatures were united in one to inflict their penalty. They had now rather venture to displease God than displease a landlord, a customer, a master, a friend, a neighbor, or their own flesh; but then they will wish a thousand times in vain, that they had been hated of all the world, rather than have lost the favor of God. What a consuming fire is his wrath? If it be kindled here but a little, how do we wither like the grass? How soon doth our strength decay, and turn to weakness, and our beauty to deformity? The flames do not so easily run through the dry stubble, as the wrath of God will consume these wretches. They that could not bear a prison, or a gibbet, or fire, for Christ, nor scarce a few scoffs, how will they now bear the devouring flames of Divine wrath?

§ 10. (2.) The place or state of torment is purposely ordained to glorify the justice of God. When God would glorify his power, he made the worlds. The comely order of all his creatures, declareth his wisdom. His providence is shewn, in sustaining all things. When a spark of his wrath kindles upon the earth, the whole world, except only eight persons, are drowned; Sodom, Gomorrah, Admah, and Zeboim, are burnt with fire from heaven; the sea shuts her mouth upon some, the earth opens and swallows up others; the pestilence destroys by thousands. What a standing witness of the wrath of God, is the present deplorable state of the Jews? Yet the glorifying the mercy and justice of God is intended most eminently for the life to come. As God will then glorify his mercy in a way that is now beyond the comprehension of the saints that must enjoy it; so also will he manifest his justice to be indeed the justice of God. The everlasting flames of hell will not be thought too hot for the rebellious; and when they have there burned through millions of ages, he will not repent him of the evil which is befallen them. Woe to the soul that is thus set up as a butt, for the wrath of the Almighty to shoot at! and as a bush that must burn in the flames of his jealousy, and never be consumed!

§ 11. (3.) The torments of the damned must be extreme, because they are the effect of Divine vengeance. Wrath is terrible, but revenge is implacable. When the great God shall say, "My rebellious creatures shall now pay for all the abuse of my patience. Remember how I waited your leisure in vain, how I stooped to persuade and entreat you. Did you think I would always be so slighted?" Then will he be revenged for every abused mercy, and for all their neglects of Christ and grace. O that men would foresee this, and please God better in preventing their woe!

§ 12. (4.) Consider also, that though God had rather men would accept of Christ and mercy, yet when they persist in rebellion, he will take pleasure in their execution. He tells us, fury is not in me; yet he adds, who would set the briars and thorns against me in battle: I would go through them, I would burn them together. Wretched creatures! when he that made them will not have mercy on them, and he that formed them will shew them no favor.[257] As the Lord rejoiced over them to do them good; so the Lord will rejoice over them to destroy them, and to bring them to nought.[258] Woe to the soul whom God rejoiceth to punish! He will laugh at their calamity, he will mock when their fear cometh; when their fear cometh as desolation, and their destruction cometh as a whirlwind; when distress and anguish cometh upon them.[259] Terrible thing, when none in heaven or earth can help them but God, and he shall rejoice in their calamity! Though Scripture speaks of God's laughing and mocking, not literally, but after the manner of men; yet it is such an act of God in tormenting the sinner, which cannot otherwise be more fitly expressed.

§ 13. (5.) Consider that Satan and themselves shall be God's executioners. He that was here so successful in drawing them from Christ, will then be the instrument of their punishment, for yielding to his temptations. That is the reward he will give them for all their services; for their rejecting the commands of God, and forsaking Christ, and neglecting their souls at his persuasion. If they had served Christ as faithfully as they did Satan, he would have given them a better reward. It is also most just, that they should be their own tormentors, that they may see their whole destruction is of themselves; and then who can they complain of but themselves?

§ 14. (6.) Consider also that their torment will be universal. As all parts have joined in sin, so must they all partake in the torment. The soul, as it was the chief in sinning, shall be the chief in suffering, and as it is of a more excellent nature than the body, so will its torments far exceed bodily torments; and as its joys far surpass all sensual pleasures, so the pains of the soul exceed corporal pains. It is not only a soul, but a sinful soul, that must suffer. Fire will not burn, except the fuel be combustible; but if the wood be dry, how fiercely will it burn! The guilt of their sins will be to damned souls like tinder to gun-powder, to make the flames of hell take hold upon them with fury. The body must also bear its part. That body which was so carefully looked to, so tenderly cherished, so curiously dressed; what must it now endure! How are its haughty looks now taken down? How little will those flames regard its comeliness and beauty? Those eyes which were wont to be delighted with curious sights, must then see nothing but what shall terrify them; an angry God above them, with those saints whom they scorned, enjoying the glory which they have lost; and about them will be only devils and damned souls. How will they look back, and say, "Are all our feasts, and games, and revels, come to this?" Those ears which were accustomed to music and songs, shall hear the shrieks and cries of their damned companions; children crying out against their parents, that gave them encouragement and example in evil; husbands and wives, masters and servants, ministers and people, magistrates and subjects, charging their misery upon one another, for discouraging in duty, conniving at sin, and being silent, when they should have plainly foretold the danger. Thus will soul and body be companions in woe.

§ 15. (7.) Far greater will these torments be, because without mitigation. In this life, when told of hell, or conscience troubled their peace, they had comforters at hand; their carnal friends, their business, their company, their mirth. They could drink, play, or sleep away their sorrows. But now all these remedies are vanished. Their hard, presumptuous, unbelieving heart was a wall to defend them against trouble of mind. Satan was himself their comforter, as he was to our first mother; "Hath God said, ye shall not eat? ye shall not surely die. Doth God tell you that you shall lie in hell? It is no such matter. God is more merciful. Or if there be a hell, what need you fear it? Are not you Christians? Was not the blood of Christ shed for you?" Thus as the Spirit of Christ is the comforter of the saints, so Satan is the comforter of the wicked. Never was a thief more careful lest he should awake the people, when he is robbing the house, than Satan is not to awaken a sinner. But when the sinner is dead, then Satan hath done flattering and comforting. Which way then will the forlorn sinner look for comfort? They that drew him into the snare, and promised him safety, now forsake him, and are forsaken themselves. His comforts are gone, and the righteous God, whose forewarnings he made light of, will now make good his word against him to the least tittle.

§ 16. (8.) But the greatest aggravation of these torments will be their eternity. When a thousand millions of ages are past, they are as fresh to begin as the first day. If there were any hope of an end, it would ease the damned to foresee it; but for ever, is an intolerable thought. They were never weary of sinning, nor will God be weary of plaguing. They never heartily repented of sin, nor will God repent of their suffering. They broke the laws of the eternal God, and therefore shall suffer eternal punishment. They knew it was an everlasting kingdom which they refused, and what wonder if they are everlastingly shut out of it? Their immortal souls were guilty of the trespass, and therefore must immortally suffer the pains. What happy men would they think themselves, if they might have lain still in their graves, or might but there lie down again! How will they call and cry? "O death! whither art thou now gone? Now come, and cut off this doleful life. O that these pains would break my heart, and end my being! O that I might once at last die! O that I had never had a being!" These groans will the thoughts of eternity wring from their hearts. They were wont to think sermons and prayers long! How long then will they think these endless torments? What difference is there betwixt the length of their pleasures and their pains! The one continued but a moment, the other endureth through all eternity. Sinner, remember how time is almost gone. Thou art standing at the door of eternity; and death is waiting to open the door, and put thee in. Go sleep out a few more nights, and stir about a few more days on earth, and then thy nights and days shall end: thy thoughts, and cares, and pleasures, shall all be devoured by eternity; thou must enter upon the state which shall never be changed. As the joys of heaven are beyond our conception, so are the pains of hell. Everlasting torment is inconceivable torment.

§ 17. But methinks I see the obstinate sinner desperately resolving, "If I must be damned, there is no remedy; rather than I will live as the Scripture requires, I will put it to the venture; I shall escape as well as the rest of my neighbors, and we will even bear it as well as we can." Alas! poor creature, let me beg this of thee, before thou dost so flatly resolve, that thou wouldst lend me thy attention to a few questions, and weigh them with the reason of a man. Who art thou, that thou shouldst bear the wrath of God? Art thou a god, or a man? What is thy strength? Is it not as the strength of wax or stubble to resist the fire; or as chaff to the wind; or as dust before the fierce whirlwind? If thy strength were as iron, and thy bones as brass; if thy foundation were as the earth, and thy power as the heaven; yet shouldst thou perish at the breath of his indignation: How much more when thou art but a piece of breathing clay, kept a few days from being eaten with worms, by the mere support and favor of Him whom thou art thus resisting?—Why dost thou tremble at the signs of almighty power and wrath? At claps of thunder, or flashes of lightning; or that unseen power which rends in pieces the mighty oaks, and tears down the strongest buildings; or at the plague, when it rageth around thee? If thou hadst seen the plagues of Egypt, or the earth swallow up Dathan and Abiram; or Elijah bring fire from heaven to destroy the captains and their companies, would not any of these sights have daunted thy spirits? How then canst thou bear the plagues of hell?—Why art thou dismayed with such small sufferings as befal thee here? A toothach; a fit of the gout, or stone, the loss of a limb, or falling into beggary and disgrace? And yet all these laid together, will be one day accounted a happy state, in comparison of that which is suffered in hell. Why does the approach of death so much affright thee? O how cold it strikes to thy heart! And would not the grave be accounted a paradise, compared with that place of torment which thou slightest?—Is it an intolerable thing to burn part of thy body, by holding it in the fire? What then will it be to suffer ten thousand times more for ever in hell?—Why does the thought or mention of hell occasion any disquiet in thy spirit?—And canst thou endure the torments themselves?—Why doth the rich man complain to Abraham of his torment in hell? Or thy dying companions lose their courage, and change their haughty language? Why cannot these make as light of hell as thyself?—Didst thou never see or speak with a man under despair? How uncomfortable was his talk? How burdensome his life? Nothing he possessed did him good: he had no sweetness in meat or drink; the sight of friends troubled him: he was weary of life, and fearful of death. If the misery of the damned can be endured, why cannot a man more easily endure these foretastes of hell?—What if thou shouldst see the Devil appear to thee in some terrible shape? Would not thy heart fail thee, and thy hair stand on end? And how wilt thou endure to live for ever, where thou shalt have no other company but Devils, and the damned, and shalt not only see them, but be tormented with them and by them?—Let me once more ask, if the wrath of God be so light, why did the Son of God himself make so great a matter of it? It made him sweat as it were great drops of blood falling down to the ground. The Lord of life cried, My soul is exceeding sorrowful, even unto death. And on the cross, My God, my God, why hast thou forsaken me? Surely if any one could have born these sufferings easily, it would have been Jesus Christ. He had another measure of strength to bear it than thou hast. Woe to thee, sinner, for thy mad security! Dost thou think to find it tolerable to thee, which was so heavy to Christ? Nay, the Son of God is cast into a bitter agony, and bloody sweat, only under the curse of the law; and yet thou, feeble, foolish creature, makest nothing to bear also the curse of the gospel, which requires a much sorer punishment.[260] The good Lord bring thee to thy right mind by repentance, lest thou buy thy wit at too dear a rate!

§ 18. And now, reader, I demand thy resolution, what use wilt thou make of all this? Shall it all be lost to thee? or wilt thou consider it in good earnest: Thou hast cast away many a warning of God; wilt thou do so by this also? Take heed, God will not always stand warning and threatening. The hand of revenge is lifted up, the blow is coming, and woe to him on whom it lighteth! Dost thou throw away the book, and say, it speaks of nothing but hell and damnation? Thus thou usest also to complain of the preacher. But wouldst thou not have us tell thee of these things? Should we be guilty of the blood of thy soul, by keeping silent that which God hath charged us to make known? Wouldst thou perish in ease and silence, and have us to perish with thee, rather than displease thee, by speaking the truth? If thou wilt be guilty of such inhuman cruelty, God forbid we should be guilty of such sottish folly. This kind of preaching or writing is the ready way to be hated; and the desire of applause is so natural, that few delight in such a displeasing way. But consider, are these things true, or are they not? If they were not true, I would heartily join with thee against any that fright people without a cause. But if these threatenings be the word of God, what a wretch art thou, that wilt not hear it, and consider it? If thou art one of the people of God, this doctrine will be a comfort to thee, and not a terror. If thou art yet unregenerate, methinks thou shouldst be as fearful to hear of heaven, as of hell, except the bare name of heaven or salvation be sufficient. Preaching heaven and mercy to thee, is entreating thee to seek them and not reject them; and preaching hell, is but to persuade thee to avoid it. If thou wert quite past hope of escaping it, then it were in vain to tell thee of hell; but as long as thou art alive, there is hope of thy recovery, and therefore all means must be used to awake thee from thy lethargy. Alas! what heart can now possibly conceive, or what tongue express, the pains of those souls, that are under the wrath of God? Then, sinners, you will be crying to Jesus Christ, "O mercy! O pity, pity on a poor soul!" Why, I do now, in the name of the Lord Jesus, cry to thee, "O have mercy, have pity, man, upon thy own soul!" Shall God pity thee, who wilt not be entreated to pity thyself? If thy horse see but a pit before him, thou canst scarcely force him in; and wilt thou so obstinately cast thyself into hell, when the danger is foretold thee? Who can stand before the indignation of the Lord? and who can abide in the fierceness of his anger?[261] Methinks thou shouldst need no more words, but presently cast away thy soul-damning sins, and wholly deliver up thyself to Christ. Resolve on it immediately, and let it be done, that I may see thy face in rest among the saints. May the Lord persuade thy heart to strike this covenant without any longer delay! But if thou be hardened unto death, and there be no remedy, yet say not another day but that thou wast faithfully warned, and hadst a friend, that would fain have prevented thy damnation.

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

§ 1. The Saint's Rest surprizingly neglected; particularly, § 2. By the worldly-minded—§ 3. The profane multitude—§ 4. Formal professors—§ 5-8. and by the godly themselves, whether magistrates, ministers, or people. § 9. The author mourns the neglect, and excites the Reader to diligence, by considering, § 10. The ends we aim at, the work we have to do, the shortness and uncertainty of our time, and diligence of our enemies; § 11. Our talents, mercies, relations to God, and our afflictions; § 12. What assistances we have, what principles we profess, and our certainty never to do enough; § 13. That every grace tends to diligence, that to trifle is lost labor, that much time is mispent, and that our recompense and labor will be proportionable; § 14. That striving is the Divine appointment, all men do or will approve it, the best Christians at death lament their want of it, heaven is often lost for want of it, but never obtained without it; § 15. God, Christ, and the Holy Spirit are in earnest; God is so in hearing and answering prayer, ministers in their instructions and exhortations, all the creatures in serving us, sinners in serving the devil, as we were once, and now are, in worldly things, and in heaven and hell all are in earnest. § 16. The chapter concludes with proposing some awakening questions to the ungodly, and, § 17. also to the godly.

§ 1. If there be so certain and glorious a rest for the saints, why is there no more industrious seeking after it? One would think, if a man did but once hear of such unspeakable glory to be obtained, and believed what he heard to be true, he should be transported with the vehemency of his desire after it, and should almost forget to eat or drink, and should care for nothing else, and speak of and inquire after nothing else, but how to get this treasure. And yet the people who hear of it daily, and profess to believe it as a fundamental article of their faith, do as little mind it, or labor for it, as if they had never heard of any such thing, or did not believe one word they hear. This reproof is more particularly applicable to—the worldly-minded,—the profane multitude,—the formal professors,—and even to the godly themselves.

§ 2. The worldly-minded are so taken up in seeking the things below, that they have neither heart nor time to seek this rest. O foolish sinners, who hath bewitched you? The world bewitches men into brute beasts, and draws them some degrees beyond madness. See what riding and running, what scrambling and catching for a thing of naught, while eternal rest lies neglected! What contriving and caring to get a step higher in the world than their brethren, while they neglect the kingly dignity of the saints! What insatiable pursuit of fleshly pleasures, while they look on the praises of God, the joy of angels, as a tiresome burden! What unwearied diligence in raising their posterity, enlarging their possessions; perhaps for a poor living from hand to mouth; while judgment is drawing near; but, how it shall go with them then, never puts them to one hour's consideration! What rising early, and sitting up late, and laboring from year to year, to maintain themselves and children in credit till they die; but, what shall follow after, they never think on! Yet these men cry, "May we not be saved without so much ado?" How early do they rouse up their servants to their labor! But how seldom do they call them to prayer, or reading the Scriptures! What hath this world done for its lovers and friends, that it is so eagerly followed, and painfully sought after, while Christ and heaven stand by, and few regard them? or what will the world do for them for the time to come? The common entrance into it is through anguish and sorrow. The passage through it is with continual care and labor. The passage out of it, is the sharpest of all. O unreasonable, bewitched men! Will mirth and pleasure stick close to you? Will gold and worldly glory prove fast friends to you in the time of your greatest need? Will they hear your cries in the day of your calamity? At the hour of your death, will they either answer or relieve you? Will they go along with you to the other world, and bribe the judge, and bring you off clear, or purchase you a place among the blessed? Why then did the rich man want a drop of water to cool his tongue? Or are the sweet morsels of present delight and honor of more worth than eternal rest? and will they recompense the loss of that enduring treasure? Can there be the least hope of any of these? Ah, vile, deceitful world! How oft have we heard thy most faithful servants at last complaining; "Oh the world hath deceived me, and undone me! It flattered me in my prosperity, but now it turns me off in my necessity. If I had as faithfully served Christ, as I have served it, he would not have left me thus comfortless and hopeless." Thus they complain; and yet succeeding sinners will take no warning.

§ 3. As for the profane multitude, they will not be persuaded to be at so much pains for salvation, as to perform the common outward duties of religion. If they have the gospel preached in the town where they dwell, it may be they will give the hearing to it one part of the day, and stay at home the other; or if the master come to the congregation, yet part of the family must stay at home. If they want the plain and powerful preaching of the gospel, how few are there in a whole town, who will travel a mile or two to hear abroad; though they will go many miles to the market for provisions for their bodies? They know the Scripture is the law of God by which they must be acquitted or condemned in judgment; and that the man is blessed who delights in the law of the Lord, and in his law doth meditate day and night; yet will they not be at pains to read a chapter once a day. If they carry a Bible to church, and neglect it all the week, this is the most use they make of it. Though they are commanded to pray without ceasing, and to pray alway; yet they will neither pray constantly with their families, nor in secret. Though Daniel would rather be cast to the lions, than forbear praying three times a day in his house, where his enemies might hear him; yet these men will rather venture to be an eternal prey to Satan, the roaring lion, than thus seek their own safety. Or their cold and heartless prayers invite God to a denial: For among men it is taken for granted, that he who asks but slightly and seldom, cares not much for what he asks. They judge themselves unworthy of heaven, who think it is not worth their more constant and earnest requests. If every door was marked, where families do not morning and evening earnestly seek the Lord in prayer, that his wrath might be poured out upon such prayerless families, our towns would be as places over-thrown by the plague, the people being dead within, and the mark of judgment without. I fear where one house would escape, ten would be marked out for death; and then they might teach their doors to pray, Lord, have mercy upon us, because the people would not pray themselves. But especially if we could see what men do in their secret chambers, how few would you find in a whole town that spend one quarter of an hour, morning and night, in earnest supplication to God for their souls? O how little do these men set by eternal rest! Thus do they slothfully neglect all endeavors for their own welfare, except some public duty in the congregation, which custom or credit engages them to. Persuade them to read good books, learn the grounds of religion in their catechism, and sanctify the Lord's day in prayer, and meditation, and hearing the word, and forbearing all wordly thoughts and speeches; and what a tedious life do they take this to be? As if they thought heaven were not worth doing so much for.

§ 4. Another sort are formal professors, who will be brought to any outward duty, but to the inward work of religion they will never be persuaded. They will preach, or hear, or read, or talk of heaven, or pray in their families, and take part with the persons or causes that are good, and desire to be esteemed among the godly; but you can never bring them to the more spiritual duties; as to be constant and fervent in secret prayer and meditation; conscientious in self-examination; heavenly minded; and to watch over their hearts, words, and ways; to mortify the flesh, and not make provision to fulfil its lusts; to love and heartily forgive an enemy, and prefer their brethren before themselves; to lay all they have, or do, at the feet of Christ, and prize his service and favor before all; to prepare to die, and willingly leave all to go to Christ. Hypocrites will never be persuaded to any of these. If an hypocrite entertains the gospel with joy; it is only in the surface of his soul, he never gives the seed any depth of earth: It changes his opinion, but never melts and new moulds his heart, nor sets up Christ there in full power and authority. As his religion lies most in opinion, so does his chief business and conversation. He is usually an ignorant, bold, conceited dealer in controversies, rather than an humble embracer of known truth, with love and obedience. By his slighting the judgments and persons of others, and seldom talking with seriousness and humility of the great things of Christ, he shews his religion dwells in the brain, and not in his heart. The wind of temptation carries him away as a feather, because his heart is not established with Christ and grace. He never in private conversation humbly bewails his soul's imperfections, or tenderly acknowledges his unkindnesses to Christ; but gathers his greatest comforts from his being of such a judgment or party. The like may be said of the worldly hypocrite, who choaks the gospel with the thorns of worldly cares and desires. He is convinced, that he must be religious, or he cannot be saved; and therefore he reads, and hears, and prays, and forsakes his former company and courses; but he resolves to keep his hold of present things. His judgment may say, God is the chief good; but his heart and affections never said so. The world hath more of his affections than God, and therefore is his god. Though he does not run after opinions and novelties, like the former, yet he will be of that opinion which will best serve his worldly advantage. And as one whose spirits are enfeebled by some pestilential disease; so this man's spirits being possessed by the plague of a worldly disposition, how feeble is he in secret prayer! How superficial in examination and meditation! How poor in heart watchings! How nothing at all in loving and walking with God, rejoicing in him, or desiring him! So that both these, and many other sorts of hypocrites, though they will go with you in the easy outside of religion, yet will never be at the pains of inward and spiritual duties.

§ 5. And even the godly themselves are too lazy seekers of their everlasting rest. Alas! what a disproportion is there between our light and heat? our profession and prosecution? Who makes that haste, as if it were for heaven? How still we stand? How idly we work? How we talk, and jest, and trifle away our time? How deceitfully we perform the work of God? How we hear, as if we heard not; and pray, as if we prayed not; and examine, and meditate, and reprove sin, as if we did it not; and enjoy Christ, as if we enjoyed him not; as if we had learned to use the things of heaven, as the apostle teacheth us to use the things of the world? What a frozen stupidity hath benumbed us! We are dying, and we know it, and yet we stir not! we are at the door of eternal happiness, or misery, and yet we perceive it not; death knocks, and we hear it not; God and Christ call and cry to us "To-day, if ye will hear my voice, harden not your hearts; work, while it is day, for the night cometh when none can work. Now ply your business, labor for your lives, lay out all your strength and time; now or never;" and yet we stir no more than if we were half asleep. What haste doth death and judgment make? How fast do they come on? They are almost at us, and yet what little haste we make? Lord, what a senseless, earthly, hellish thing is a hard heart! Where is the man that is in earnest a Christian? Methinks men every where make but a trifle of their eternal state. They look after it but a little by the bye; they do not make it the business of their lives. If I were not sick myself of the same disease, with what tears should I mix this ink? With what groans should I express these complaints? And with what heart grief should I mourn over this universal deadness?

§ 6. Do magistrates among us seriously perform their work? Are they zealous for God? Do they build up his house? Are they tender of his honor? Do they second the word? And fly in the face of sin and sinners, as the disturbers of our peace, and the only cause of all our miseries? Do they improve all their power, wealth, and honor, and all their influence, for the greatest advantage to the kingdom of Christ, as men that must shortly give an account of their stewardship?

§ 7. How thin are those ministers that are serious in their work! Nay, how mightily do the very best fail in this! Do we cry out of men's disobedience to the gospel in the demonstration of the Spirit, and deal with sin as the destroying fire in our towns, and by force pull men out of it? Do we persuade our people, as those should, that know the terrors of the Lord? Do we press Christ, and regeneration, and faith, and holiness, believing that, without these, men can never have life? Do our bowels yearn over the ignorant, careless, and obstinate multitude? When we look them in the face, do our hearts melt over them, lest we should never see their faces in rest? Do we, as Paul, tell them weeping, of their fleshly and earthly disposition? And teach them publicly, and from house to house, at all seasons, and with many tears? And do we entreat them as for their soul's salvation? Or rather, do we not study to gain the approbation of critical hearers; as if a minister's business were of no more weight but to tell a smooth tale for an hour, and look no more after the people till the next sermon? Does not carnal prudence control our fervor, and make our discourses lifeless, on subjects the most piercing? How gently we handle those sins, which will so cruelly handle our people's souls? In a word, our want of seriousness about the things of heaven, charms the souls of men into formality, and brings them to this customary, careless hearing, which undoes them. May the Lord pardon the great sin of the ministry in this thing; and, in particular, my own!

§ 8. And are the people more serious than magistrates or ministers! How can it be expected? Reader, look but to thyself, and resolve the question. Ask conscience, and suffer it to tell thee truly. Hast thou set thy eternal rest before thine eyes, as the great business thou hast to do in this world? Hast thou watched and labored, with all thy might, that no man take thy crown? Hast thou made haste, lest thou shouldst come too late, and die before thy work be done? Hast thou pressed on through crowds of opposition, towards the mark, for the prize of the high calling of God in Christ Jesus, still reaching forth unto those things which are before? Can conscience witness your secret cries, and groans, and tears? Can your family witness, that you taught them the fear of the Lord, and warned them not to go to that place of torment? Can your minister witness, that he has heard you cry out, What shall I do to be saved? and that you have followed him with complaints against your corruptions, and with earnest inquiries after the Lord? Can your neighbors about you witness, that you reprove the ungodly, and take pains to save the souls of your brethren? Let all these witnesses judge this day between God and you, whether you are in earnest about eternal rest. You can tell by his work, whether your servant has loitered, though you did not see him; so you may by looking at your own work. Is your love to Christ, your faith, your zeal, and other graces, strong or weak? What are your joys? What is your assurance? Is all in order within you? Are you ready to die, if this should be the day? Do the souls, among whom you have conversed, bless you? Judge by this, and it will quickly appear whether you have been laborers or loiterers.

§ 9. O blessed rest, how unworthily art thou neglected! O glorious kingdom, how art thou undervalued! Little know the careless sons of men, what a state they set so light by. If they once knew it, they would surely be of another mind. I hope thou, reader, art sensible, what a desperate thing it is to trifle about eternal rest; and how deeply thou hast been guilty of this thyself. And I hope also, thou wilt not now suffer this conviction to die. Should the physician tell thee, "If you will observe but one thing, I doubt not to cure your disease," wouldst thou not observe it? So I tell thee, if thou wilt observe but this one thing for thy soul, I make no doubt of thy salvation; shake off thy sloth, and put to all thy strength, and be a Christian indeed; I know not then what can hinder thy happiness. As far as thou art gone from God, seek him with all thy heart, and no doubt thou shalt find him. As unkind as thou hast been to Jesus Christ, seek him heartily, obey him unreservedly, and thy salvation is as sure as if thou hadst it already. But full as Christ's satisfaction is, free as the promise is, large as the mercy of God is; if thou only talk of these, when thou shouldst eagerly entertain them, thou wilt be never the better for them; and if thou loiter, when thou shouldst labor, thou wilt lose the crown. Fall to work, then speedily and seriously, and bless God that thou hast yet time to do it. And to shew that I urge thee not without cause, I will here add a variety of animating considerations. Rouse up thy spirits, and, as Moses said to Israel, set thy heart unto all the words which I testify unto thee this day; for it is not a vain thing, because it is your life.[262] May the Lord open thy heart, and fasten his counsel effectually upon thee!

§ 10. Consider how reasonable it is, that our diligence should be answerable to the ends we aim at, to the work we have to do, to the shortness and uncertainty of our time, and to the contrary diligence of our enemies. The ends of a Christian's desires and endeavors are so great, that no human understanding on earth can comprehend them. What is so excellent, so important, or so necessary, as, the glorifying of God, the salvation of our own and other men's souls, by 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 strongly, or labor for them too diligently? Do not we know, that if our prayers prevail not, and our labor succeeds not, we are undone for ever? The work of a Christian here is very great and various. The soul must be renewed; corruptions must be mortified; custom, temptations, and worldly interests, must be conquered; flesh must be subdued; life, friends, and credit must be slighted; conscience on good grounds be quieted; and assurance of pardon and salvation attained. Though God must give us these without our merit, yet he will not give them without our earnest seeking and labor. Besides, there is much knowledge to be got, many ordinances to be used, and duties to be performed: every age, year, and day; every place we come to; every person we deal with; every change of our condition, still require the renewing of our labor; wives, children, servants, neighbors, friends, enemies, all of them call for duty from us. Judge then, whether men that have so much business lying upon their hands, should not exert themselves; and whether it be their wisdom either to delay or loiter. Time passeth on. Yet a few days, and we shall be here no more. Many diseases are ready to assault us. We that are now preaching, and hearing, and talking, and walking, must very shortly be carried, and laid in the dust, and there left to the worms in darkness and corruption; we are almost there already, we know not whether we shall have another sermon, or sabbath, or hour. How active should they be, who know they have so short a space for so great a work?—And we have enemies, that are always plotting and laboring for our destruction. How diligent is Satan in all kind of temptations! Therefore be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour. Whom resist steadfast in the faith.[263] How diligent are all the ministers of Satan! False teachers, scoffers, persecutors, and our inbred corruptions, the most busy and diligent of all! Will a feeble resistance serve our turn? Should not we be more active for our own preservation, than our enemies are for our ruin!