[265] John xiii, 13.
§ 12. To quicken our diligence in our work, we should also consider, what assistances we have, what principles we profess, and our certainty that we can never do too much. For our assistance in the service of God, all the world are our servants. The sun, moon, and stars, attend us with their light and influence. The earth, with all its furniture of plants and flowers, fruits, birds, and beasts; the sea, with its inhabitants; the air, the wind, the frost and snow, the heat and fire, the clouds and rain, all wait upon us while we do our work. Yea, the angels are all our ministering spirits.[266] Nay more, the patience of God doth wait upon us; the Lord Jesus Christ waiteth, in the offers of his blood; the Holy Spirit waiteth, by striving with our backward hearts; besides the ministers of the gospel, who study and wait, preach and wait, pray and wait, upon careless sinners. And is it not an intolerable crime for us to trifle, while angels and men; yea, the Lord himself, stand by, and look on, and, as it were, hold us the candle while we do nothing? I beseech you, Christians, whenever you are praying, or reproving transgressors, or upon any duty, remember what assistances you have for your work, and then judge how you ought to perform it. The principles we profess, are, that God is the chief good; that all our happiness consists in his love, and therefore it should be valued and sought above all things; that he is our only Lord, and therefore chiefly to be served; that we must love him with all our heart, and soul, and strength; that our great business in the world is to glorify God, and obtain salvation. Are these doctrines seen in our practice? Or rather do not our works deny what our words confess? But however our assistances and principles excite us to our work, we are sure we can never do too much. Could we do all, we are unprofitable servants;[267] much more when we are sure to fail in all. No man can obey, or serve God too much. Though all superstition, or service of our own devising, may be called a being righteous overmuch; yet as long as we keep to the rule of the word, we can never be righteous too much. The world is mad with malice, when they think, that faithful diligence in the service of Christ is foolish singularity. The time is near when they will easily confess, that God could not be loved, or served too much, and that no man can be too busy to save his soul. We may easily do too much for the world, but we cannot for God.
[266] Hebrews i, 14.
[267] Luke xvii, 10.
§ 13. Let us further consider, that it is the nature of every grace to promote diligence, that trifling in the way to heaven is lost labor, that much precious time is already mispent, and that in proportion to our labor will be our recompense. See the nature and tendency of every grace. If you loved God you would think nothing too much that you could possibly do to serve him, and please him still more. Love is quick and impatient, active and observant. If you loved Christ, you would keep his commandments, nor accuse them of too much strictness. If you had faith, it would quicken and encourage you. If you had the hope of glory, it would as the spring in the watch, set all the wheels of your soul a-going. If you had the fear of God, it would rouse you out of your slothfulness. If you had zeal, it would inflame, and eat you up. In what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious in the work of God. But they that trifle, lose their labor. Many, who like Agrippa, are but almost Christians, will find in the end they shall be but almost saved. If two be running in a race, he that runs slowest loses both prize and labor. A man that is lifting a weight, if he put not sufficient strength to it, had as good put none at all. How many duties have Christians lost, for want of doing them thoroughly? Many will seek to enter in and shall not be able,[268] who, if they had striven, might have been able. Therefore, put to a little more diligence and strength, that all you have done already be not in vain. Besides, is not much precious time already lost? With some of us childhood and youth are gone; with some, their middle age also, and the time before us is very uncertain. What time have we slept, talked, and played away, or spent in worldly thoughts and cares? How little of our work is done? The time we have lost cannot be recalled; should we not then redeem and improve the little which remains? If a traveller sleep, or trifle most of the day, he must travel so much faster in the evening, or fall short of his journey's end. Doubt not but the recompense will be according to your labor. The seed which is buried and dead, will bring forth a plentiful harvest. Whatever you do, or suffer, everlasting rest will pay for all. There is no repenting of labors or sufferings in heaven. There is not one says, "Would I had spared my pains, and prayed less, or been less strict, and done as the rest of my neighbors did." On the contrary, it will be their joy to look back upon their labors and tribulations, and to consider how the mighty power of God brought them through all. We may all say, as Paul, I reckon, that the sufferings, and labors of this present time, are not worthy to be compared with the glory which shall be revealed in us.[269] We labor but for a moment, but we shall rest for ever. Who would not put forth all his strength for one hour, when for that hour's work he may be a prince while he lives? God is not unrighteous, to forget our work and labor of love.[270] Will not all our tears be wiped away, and all the sorrow of our duties be then forgotten?
[268] Luke xiii, 24.
[269] Romans viii, 18.
[270] Hebrews vi, 10.
§ 14. Nor does it less deserve to be considered, that striving is the divinely appointed way of salvation, that all men either do or will approve it, that the best Christians at death lament their negligence, and that heaven itself is often lost for want of striving, but is never had on easier terms. The sovereign wisdom of God has made striving necessary to salvation. Who knows the way to heaven better than the God of heaven? When men tell us we are too strict, whom do they accuse, God, or us? If it were a fault, it would lie in him that commands, and not in us who obey. These are the men that ask us, whether we are wiser than all the world beside? and yet they will pretend to be wiser than God. How can they reconcile their language with the laws of God? The kingdom of heaven suffereth violence, and the violent take it by force.[271] Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able.[272] Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.[273] Work out your own salvation with fear and trembling.[274] Give diligence to make your calling and election sure.[275] If the righteous scarcely be saved, where shall the ungodly and the sinner appear?[276] Let them bring all the seeming reasons they can, against the holy violence of the saints; this sufficeth me to confute them all, that God is of another mind, and he hath commanded me to do much more than I do? and though I could see no other reason for it, his will is reason enough. Who should make laws for us, but he that made us? And who should point out the way to heaven, but he that must bring us thither? and who shall fix the terms of salvation, but he that bestows the gift of salvation? So that let the world, the flesh, or the Devil, speak against a holy, laborious life, this is my answer, God hath commanded it. Nay, there never was, or ever will be, a man, but will approve such a life, and will one day justify the diligence of the saints. And who would not go that way, which every man shall finally applaud? True, it is now a way every where spoken against. But let me tell you, most that speak against it, in their judgments approve of it; and those that are now against it, will shortly be of another mind. If they come to heaven their mind must be changed before they come there. If they go to hell, their judgment will then be altered, whether they will or no. Remember this, you that love the opinion and way of the multitude; why then will you not be of the opinion that all will be of? Why will you be of a judgment, which you are sure all of you shortly to change? Oh that you were but as wise in this, as those in hell!—Even the best of Christians, when they come to die, exceedingly lament their negligence. They then wish, "Oh that I had been a thousand times more holy, more heavenly, more laborious for my soul! The world accuses me for doing too much, but my own conscience accuses me for doing too little. It is far easier bearing the scoffs of the world, than the lashes of conscience. I had rather be reproached by the Devil for seeking salvation, than reproved of God for neglecting it." How do their failings thus wound and disquiet them, who have been the wonders of the world for their heavenly conversation?—It is for want of more diligence, that heaven itself is often lost. When they that have heard the word, and anon with joy received it, and have done many things, and heard the ministers of Christ gladly,[277] shall yet perish; should not this rouse us out of our security? How far hath many a man followed Christ, and yet forsook him, when all worldly interests and hopes were to be renounced?—God hath resolved, that heaven shall not be had on easier terms. Rest must always follow labor. Without holiness no man shall see the Lord.[278] Seriousness is the very thing wherein consists our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but the very life and essence of it. As fencers upon a stage differ from soldiers fighting for their lives, so hypocrites differ from serious Christians. If men could be saved without this serious diligence, they would never regard it; all the excellencies of God's ways would never entice them. But when God hath resolved, that, without serious diligence here, you shall not rest hereafter, is it not wisdom to exert ourselves to the utmost?