by: Author Unknown,
AN EXTRACT
FROM THE
COUNTRY PARSON'S ADVICE
TO HIS
PARISHIONERS
IN TWO PARTS
CONTAINING
1. A SERIOUS EXHORTATION TO A RELIGIOUS LIFE.
2. DIRECTIONS HOW TO LIVE ACCORDINGLY.
A
SERIOUS EXHORTATION
TO A
RELIGIOUS LIFE.
INTRODUCTION.
I DESIGN, dear brother, through GOD's grace, to give thee the best assistance I can in a religious life; to direct thee how to live to GOD’s glory, and to attain that happy estate, which GOD has made thee capable of, and which thy SAVIOR desires to bring thee to, by that holy religion which you dost profess. But before you dost accept of my assistance, it may be you wilt desire to know, whether there be any reason why you should apply thyself to live such a life, and whether you may not as prudently let it alone, and live as the most of thy neighbors do; and therefore I desire, that you would seriously consider the following things.
CHAPTER 1
Containing the first Argument to a holy Life,
viz. that being GOD’s Creatures we ought to be subject to GOD, as all other Creatures are.
FORASMUCH as you knows that you art GOD’s creature, and didst receive thy being and life from him, and subsistest altogether •in him, you must necessarily acknowledge that you art, and oughtest to be at his disposal, and to live and act according to the end for which you wast made. As you art GOD’s creature, and has no other being than what you have received from him, so you can have no end, but what he who gave thee thy being, giveth and prescribeth to thee. This is a law which all the creatures of God are and must be subject to, and you seest that all the inferior creatures do act according to it: They do employ themselves according to the capacity of their being, in that for which God created them, and tend directly to the end for which they were created and ordained; and therefore, you can not but know, that you oughtest to do so likewise, and that, for whatever end you wast created, you art constantly to pursue the same. Couldest you thyself give life and being to any thing, you wouldest and might justly expect the same from it. And therefore, I must beseech thee to consider for what end God gave thee thy being.
Now you art sensible, that you have an excellent being, and that the other creatures which you beholdest in the world, are much inferior to thee. you have an understanding, and by that the knowledge of things, which they have not, and cannot have, namely, of things spiritual you have a will free to choose, or refuse, to do or not to do, according to the direction of thy understanding you have desires implanted in thy soul after things which they have no apprehension of; and art capable of enjoyments, which they are altogether uncapable of: To what end then hadst you this excellent being bestowed upon thee, and what is it that you art to aim at, to desire, and endeavor whilst you art in the world? Can you think, when you considerest thy own faculties and capacities, that you wast made merely to get a little money, by carking and caring, by toiling and sweating, by plotting and contriving? A poor business surely for such an excellent creature to be employed about! and you debasest thyself extremely, and reproachest thy Maker, if you dost imagine it.
But, brother, you knows that "money is not a thing desirable for itself, but for use, as it procures necessaries for the body, and things pleasing to sensual appetites and desires; and therefore you must inquire further, whether you vast made only to cat and drink, and having made provision for the flesh, to fulfil the lusts thereof: And I beseech thee, brother, tell me, whether this will not sink thee down into the condition of the beasts; for certainly, they are as capable of such gratifications as you art, notwithstanding thy excellent spirit and better capacities: They can feast as gustfully upon those provisions that GOD has made for them, as you can do, and sing as merrily. You dolt not clothe thy servant in purple and fine linen, to send him to the plough; nor bring up thy child in all the polite learning of the world, on purpose to employ him in feeding of hogs: And if you should see thy neighbor act so foolishly, you wouldest not fail to deride him for it. And wilt you dare to impute the like folly to the wise Creator and Governor of the world, and believe that he has given thee an immortal spirit, to be employed only about the objects of sense, to the end that you may live like the beasts that perish? Far be it from thee. You art made certainly for a much nobler end than they; and the consideration of the powers and passions of thy soul, would lead thee to the knowledge of it, though GOD had given thee no other means of knowing it.
You art capable of knowing thy Creator, of contemplating his infinite perfections, of admiring, and praising, and loving what you knows. Though you live in the world, yet you can have thy mind in heaven, and dwell with God by desire and love; and whilst you lost feed thy senses on these perishing things, you can feast thy spirit much more upon the never failing wisdom and goodness of the Maker of all things. You knows him to be the Supreme Good, and that every thing is good and happy only so far as it partakes of his goodness and felicity; and you knows that there can be no nearer, no other way to perfect happiness, than to give up thyself wholly to him, to submit to his government and conduct, to do whatever he will have thee to do, to suffer all that he will lay upon thee, to have thine evy always upon him, to delight thyself in him, to desire and hope more fully and perfectly to know him and enjoy him.
These things you knows, or may know, and you art capable of acting according to thy knowledge; you can give thyself to GOD, you can submit thyself to him, you can serve him and obey him with a cheerful and active service, you can praise, and magnify him, and rely altogether upon him, and hope and long for a true enjoyment of him.
Behold then, what you wast made to do, and observe how you art to employ thyself in the world. Here is thy end, and this is thy work, a work worthy of so excellent a creature; it is called, in one word, to serve GOD; and whatsoever you doest, or endeavorest to do, or bestowest thy time in, that tends not to this end, is but vanity and folly, mere lost labor, and will bring forth no fruit but grief and sorrow, shame and confusion; for that it is not the work that we came into the world to do. We were made men, that is, in the image of GOD, not to live like beasts, no, nor to please ourselves in any way; but to serve, and please, and glorify God here, and enjoy him for ever hereafter. Judge then, good brother, whether you have not reason to serve GOD with all thy might in a holy and virtuous life.
CHAPTER 2:
Containing a second Argument to a holy Life,
from those Obligations which our Profession, of Christianity lays on us.
FORASMUCH as you dost profess thyself a Christian, I must desire thee to consider seriously, what that Christianity is which you dost profess, and what the profession of it does oblige thee to. To this purpose, I do beseech thee to reflect upon thy baptism, and to call to mind what was then transacted between God and thy soul.
Now in it you wast dedicated to GOD the FATHER, SON, and HOLY GHOST; and, renouncing the world, the flesh, and the Devil, didst promise and vow obedience to all his commandments; and GOD did mercifully accept of thee, and did take thee into his house and family, that family which CHRIST did purchase with his blood, and which he governs by his SPIRIT, and for which he has prepared everlasting bliss and glory. You wast taken off that corrupt stock of the first ADAM, which brings forth fruit only to death and destruction, and grafted into the living stock of the Second ADAM, which bears fruit to everlasting glory.
You didst renounce that principle of sin and death, which you didst derive from thy first parents, and whatever is grateful and pleasant to it; and giving up thyself to GOD, you wast received by him, and given to his Son JESUS CHRIST, who took possession of thee by the SPIRIT.
Our Church does teach us this, both in the Office of Baptism, and the Catechism; telling us, in baptism,’ we are regenerated,' and’ made members of CHRIST, and inheritors of [that is, we have a right thereby to inherit] the kingdom of heaven.' You seest then, dear brother, what you art, as you art a Christian, and what you professest thyself to be. You art separated from the world, dedicated and consecrated to GOD, united to CHRIST JESUS, and in him, and by him, a child of GOD, and an heir of everlasting life. You art not thy own, therefore, but GOD'S; and you art his, not only by creation, but by redemption and purchase, by thy own act and voluntary resignation of thyself to him, by covenant and promise, by a real incorporation into the body of CHRIST. This is an honorable and a happy estate, and it was a wonderful grace, that such a worthless, rebellious creature should ever be admitted into it.
And need I now tell thee, brother, what kind of life such a man as you art, and in such an estate, ought to live? Since the estate of a Christian is an holy and divine estate, it is necessary that thy life and actions be holy and divine as thy state is. Art you a member of CHRIST, ingrafted into his body, and quickened by his SPIRIT? And oughtest you not to be conformable to CHRIST, and live the life of CHRIST? Art you a child of GOD, and oughtest you not "to be led by the SPIRIT of GOD," (Rom. 8: 14,) and to "be a follower of Gon" (as the Apostle says, Eph. 5: 1) in love and purity? Art you an heir of heaven? (for all the children of God are heirs, Rom. 8: 17;) and ought not "thy conversation to be in heaven?" Ought not thy thoughts and desires to be upon thine inheritance; and thy heart and life to be such as may render thee meet to be a partaker of it? (Col. 1: 12.) Wouldest not you wonder to see the vine degenerate into a thistle, and the fruitful olive into an unprofitable bramble? And what dost you less, if being a Christian you dost live like a Heathen? Was it not a most dreadful curse that drove the great King NEBUCHADNEZZAR out of his stately palace into the fields, amongst the beasts to eat grass like the oxen? (Dan. 4:) And dost not you make his curse to be thine own choice, when being a child of GOD, an heir of the kingdom of heaven, which is more than to be Emperor of the whole earth, you dost set thy heart upon this dunghill world? If with profane ESAU you sellest thy birth right for a mess of pottage, and despising the eternal inheritance, desirest to have thy portion only in this life? You must confess, that you art obliged to perform thy promises, and to pay thy vows unto the Most High; and that, since you have given up thyself to GOD, you have not the least power over thyself, but oughtest to live altogether to him. If you have an ill opinion of thy neighbor, and that justly, when be is not as good as his word to thee, how can you but condemn thyself, when you breakest thy vows unto the LORD? And if, when any thing has been offered to GOD, and consecrated by prayer, and serves to holy and divine administrations, you esteemest it as separated from common use, and callest it a sacrilege to employ it in common ways; art riot you thyself guilty of the highest sacrilege, when, being dedicated and consecrated to GOD by baptism, you dost withdraw thyself from him, and never employest thyself for him? The Apostle tells us, that " we are not our own, because we are bought with a price," that is, the blood of the SON of GOD. (1 Cor. 6: 19, 2O.) And I add to it, because we have likewise given up ourselves to him that bought us; and therefore there is the greatest reason that we should "glorify him in our bodies, and our spirits, which are GOD'S." It was the saying of a devout man, many years ago, that it had been better for us never to have been, than to dwell in ourselves and to ourselves;' and we shall find it too true one day, if, forgetting our state and profession, and obligation as we are Christians, we do live to ourselves, and not to God. But this leads to a third consideration.
CHAPTER 3
Containing a third argument to a holy Life,
from the Consideration of a future Judgment.
CONSIDER, that there will a time come, when you must give an exact account of thy life and actions; and it shall be known to all the world, how you have demeaned thyself, both as a man, and Christian. Dear brother, believest you the Scriptures? I know you dost, and you have the greatest reason in the world to do so. Observe therefore what they tell thee concerning that account which you art to make; and then consider whether there be not reason enough why you should be careful to lead a holy life. It is a mighty encouragement indeed to us in well doing, that our SAVIOR into be our Judge; but lest any of us should be so unwise as to make this an argument for a licentious and careless way of living, he has told us frequently, that he purposes to proceed severely with us, and to show no favor but what may consist with the exactest justice. And it well deserves our observation, that though he was the mildest and mercifullest person alive, and expressed the greatest tenderness and love to sinful men that ever was, insomuch that his enemies cast it as a reproach upon him, " that he was a friend to publicans and sinners;" yet he never speaks of the day of judgment, but with great severity; nor of himself, as the Judge of the world, but in such words as altogether exclude that fond partiality which wicked men expect from him at that day. He has let us know in plain words, that he will judge our works, nay, our very words also, and require an account, not only, of our filthy and ungodly speeches, " but of our idle, our vain and unprofitable discourses likewise." (Matt. 12: 36.) Nay further, be has told us, that the " very thoughts and purposes of our hearts shall be brought into judgment; the offending eye, the lustful, adulterous eye may cause the whole body to be cast into hell; and that a causeless anger entertained against our brethren," though it show itself neither by words, nor deeds, " will bring us into condemnation." (Matt. 5: 22, 23.) You wilt think these hard sayings, it may be; and yet there is somewhat more to be considered, which may make thee think them much harder. Might our judgment be in private, and our accounts be made between God and ourselves only, we might, perhaps, notwithstanding all that which has been said, look upon it as tolerable. But, alas! we are told, that it must be public, (without any regard to our modesty,) and before all the world; that " the very secrets of our hearts shall be disclosed before men and angels; that the hidden things of darkness shall be brought to light; (as one tells us who well knew the mind of CHRIST, 1 Cor. 4: 5;) and all our counsels be made manifest." And further, that this shall be at " a time when (perhaps) we did not look for it, at “midnight, or at cock crowing;" that we may be hurried away to CHRIST'S judgment seat, before we can trim our lamps, or make ready our accounts, or think what course to take to approve ourselves to our Judge and Lord.
We may be eating and drinking, or buying and selling, or planting and building, (as the people were in the old world when the flood calve and swept them all away,) and the Son of man shall be revealed from heaven, and we shall be taken as in a snare; we shall not be able to flee away from him, nor to stand before him, because we are not prepared for him. (See Luke 18: 26, 27, 28.) Nay yet further, his coming, we are told, will be with so much majesty and glory, there shall so many dreadful things go before it, and so much terror accompany it, that we shall be utterly confounded, and not able to lift up our heads, if we have not clear and good consciences. " The heaven shall pass away with a great noise, and the elements shall melt with fervent heat, and the earth, and all the works that are therein shall be burnt up," (2 Pet. 3: 1O,) and then " shall the Lone JESUS descend from heaven with a shout, with the voice of the arch angel, and the trump of GOD;" (1 Thess. 4: 16;) and all " the nations and kindreds of the earth, and those that are in their graves shall hear his voice," (John 5: 28,) and behold his glory, the "glory of the King of kings, and Lord of lords, who treadeth the wine press of the fierceness and wrath of Almighty GOD." (Rev. xix. 15, 16.) O dear brother, what wilt you do in that day? And what shall I do who now ask thee the question? How shall we be able to bear the sight of so great majesty and glory? How shall we have the courage to appear before it? What dread, what horror will possess our souls? What confusion will cover our faces? How shall we tremble, when we think of our trial before that impartial and dreadful bar? And how will o ar hearts sink within us, when we are called to answer for ourselves?' O brother, what will a good conscience, thinkest You, be worth at that day? What wouldest you then give for a pure and unspotted life, to present before the just Judge of heaven and earth, for as great a number of good works, as you have of sins, and rebellions, and provocations? Whatever you thinkest of a good life now, believe it, you wilt then think well of it; and happy, thrice happy shall you be, if thy own heart condemn thee not.
Whether it will do so or not, I am not able to tell thee; but this I can assure thee, that no tongue is able to express the amazement, the consternation, the horror and anguish, the perplexity that shall possess and overwhelm thee, if it do condemn thee. You wilt not know what course to take, which way to look, nor whither to betake thyself; to avoid the judgment will be impossible, and to bear it you wilt not be able. If you tallest for mercy, you shall find none; if you desirest death, thy desire will not be granted; if you tallest to the hills to cover thee, they shall be deaf unto thee: All hope, all comfort shall utterly forsake thee, and you must stand at the dreadful tribunal as a separate and helpless wretch, till you Nearest that dreadful and irrevocable sentence, " Depart from me, ye cursed, into everlasting fire prepared for the Devil and his angels." And now, brother, tell me, I beseech thee, what thoughts you have of a holy life? Is there any reason why you should be careful to lead such a life, or not? Dost you think that you can avoid this dreadful account we have spoken of? Or dost you hope, that an account made according to that careless way of living which we see most men live, will pass at that just tribunal? Can you have the face to snake before God and all the world, such a declaration as this?’ God gave me an excellent being, I acknowledge, and appointed me an excellent end; but I neither considered the one, nor thought upon the other: GOD made me capable to know him, to love him, and worship and serve him; and I was frequently told, that the business of my life was to do thus; but this I never intended or designed; or if I did, it was but by the bye, and when I had nothing else to do. I cannot deny but I was capable of bringing my Maker glory, by the improvement of those excellent faculties he bestowed upon me; but the lusts and appetites of the flesh, and the pleasures of providing for, and satisfying them, made me forget myself, and the honor of him that made me. I must needs acknowledge likewise, that it was not ordinary grace which called me to the knowledge of CHRIST; but whether my Christianity laid any other obligations upon me than the bearing the name of a Christian, I could never find time to consider; I thought better of myself indeed than of other men, for my being a Christian; but that I have lived better than they, that I have been more mindful of GOD, and more profitable to men, I am not able to say: I have talked of heaven, but I ever loved the world; and though I professed love to CHRIST, yet my main business has always been to please myself.' I know you wilt cry out upon this, and conclude it impossible such a person should find mercy at that great day, and yet I defy all our common careless Christians, to make any better plea for themselves. Have you a son or servant, whom you have bestowed great cost upon, to fit him for doing thee some important service? And has you committed it to his care and charge, giving him a competent time, and furnished him with all necessaries for the doing it; and that son or servant, after his time expired, returns to give thee such an account as this?
So much of my time I spent in eating and drinking, in revelling and rioting, in singing and dancing, in courting and sporting, about which all my thoughts and my care were taken up; and as for the great business you commandedst him to do, I never thought on it, or not till it was too late.' Would not such a son or servant vex thee to the heart? And wouldest not you think him worthy of the greatest shame and punishment? Remember, brother, that it will be thy own case, if, neglecting the end of thy life and being, you can only reckon at the great day thy getting of money, or thy spending it to the satisfaction of thy lusts and appetites. But this shall lead me to another consideration, namely,
CHAPTER 4
Containing a fourth Argument to a holy Life,
the Consideration of the future Punishments of wicked Men.
CONSIDER the punishments which Almighty GOD has prepared for those unfaithful men, who will not be able to stand in that judgment, but must fall under the dreadful sentence of condemnation. And that you may know how great those punishments will be, you wilt do well to call to mind what punishments GOD has often inflicted upon wicked men in this world.
These are great demonstrations of GOD's hatred against sin, and from these we do learn, that those punishments which are appointed for wicked men in another world, must needs be very grievous, and such as will make them extremely miserable. For, as the Scriptures tell us, " This is the time of GOD'S patience, and forbearance, and goodness towards sinners." (Rom. 2: 4.) And if in this time he shows so much severity, how severe may we believe he will be, when this time of his goodness is ended, and when the day of his wrath, as the Scripture calls it, is come; that day of justice without mercy, of vengeance without pity, of execution without further patience and forbearance: When all the wrath that wicked men have deserved, and have treasured up against themselves, shall fall upon their guilty souls, and GOD shall as designedly magnify his impartial justice in their misery, as he will magnify his mercy and goodness in the glory of his faithful servants? But we have yet a better way of learning how great the punishments of the damned shall be, and that is, by considering what the Scriptures have told us in plain words concerning them They are such punishments, our blessed SAVIOR tells us, as are "prepared for the Devil and his angels;" (Matt. 25: 41;) that is, for the very worst of beings, for the greatest rebels against heaven, and the most irreconcileable adversaries to all manner of goodness: And therefore, we may be sure that they are as great as we can imagine them to be, not to say that they are as great as an Almighty GOD can make them. They are punishments by fire, as he also tells us, which is the most raging, the most devouring and tormenting thing we know in the world: And that fire is represented to be such as our nature does most abhor, and which must needs be most insufferable, namely, " a fire with brimstone;" the stench of which is as intolerable as the heat, and which suffocates as well as consumes. (Rev. 21: 8.) Of this fire, we are told likewise, There is a bottomless lake or pit, (Rev. 2O: 3,) into which there shall never enter the least light, " the very blackness of darkness," as ST. JUDE'S expressions are, (ver. 17,) lying upon it for ever. In this lake, we are told, the damned shall be close prisoners, " bound hand and foot;" (Matt. 22: 13;) without possibility of escaping, or so much as removing from one place to another for the gaining of the least ease; and in this prison, we are told, the torments will be such as will cause " weeping, and wailing, and gnashing of teeth;" nay, yellings, and howlings, and shriekings, like the shrieking of the children frying in the fire in the valley of Hinnom. (Q Kings 23: 1O.) Which the word used by our blessed SAVIOR for hell (Matt. 5: 29, 3O) does imply; and these torments, and wailings, and heart breaking cries shall continue, not for a month, or a year, or an age, but for ever and ever. " The fire shall never be quenched:" (Mark. 9: 44:) " The smoke of their torment is ever to ascend." (Rev. 14: 1O, 11:) " And they shall find no rest night nor day." This is a little, and but a little of what the Scriptures tell us of the punishments of the damned; but in this little there are so many dreadful things implied, that he must be bold and hardened even to a wonder, that is not affrighted with them. For,
1. It is plain, that the punishments are such as will torment the whole man, body and soul, with all their faculties and powers, and that in the extremest manner. There shall not be a member of the body, nor any faculty in the soul, but shall have its torment in one and the same instant, and that torment shall be so great that no words can express it, nor heart can conceive it. How can it be other wise, dost you think, in a lake of fire and brimstone? What member of the body will not be scorched? What sense will not be afflicted? What faculty will not be tormented? The lascivious eyes will be plagued with darkness, and the fearful sight of devils and damned spirits The nice smell, with the loathsome stench of brimstone, and all the most abominable filthiness: The delicate ears, with the shrieks and howlings of tormenting and tormented wretches: The dainty taste, with the most ravenous hunger and thirst; and all the sensible parts, with burning and devouring fire: The imagination will have its torment, by the apprehension of present pains, and of those that are to come: The memory, by its remembrance of pleasures past, and gone, and never to return again: The underderstanding, by the consideration of the happiness lost, and the misery now come on. And if there be any other part which can be tormented, it shall have its torment with no more favor than the rest. O, dear Christian brother, what dreadful things are these! And how unspeakably miserable must those be who must endure them! And yet this is not all; for it is certain in the Second place.
2. That these torments shall always continue without any the least intermission or decrease, and those that suffer them shall never find the least ease, nor help, nor comfort; no, not for one minute: This is no more than is implied in the places of Scripture before mentioned; the fire will be always burning, the smoke ever ascending, so that there shall be no rest day nor night, and those that are bound hand and foot will not be able to escape or to resist or strive against the torments, but must he still, and suffer all. Thus it was with the rich man, of whom our blessed SAVIOR tells us, (Luke xvi,) that being in hell, tormented with the fire which shall not be quenched, he made this request to ABRAHAM, " Father ABRAHAM, have mercy on me, and send LAZARUS, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." (Ver. 24.) What smaller request could he possibly make? He desired not a cup of water, no, nor as much as LAZARUS might have held in the palm of his hand, nor yet so much as might have stuck to his whole finger: He only desired a drop from the very tip of it, or not so much, only that he " would touch his tongue with the tip of his finger," a little moistened and cooled with water; and yet this small request would not be granted him; that little, that very little case, which so small a favor would have given him, was denied him. Which sad story plainly shows us, that the torments of the wicked have no intermission, nor decrease; and that those who suffer them, shall never attain the least help or ease, though they want it most extremely, and seek for it with the greatest earnestness and importunity. They shall be like to a man, that shall be almost drowned in the midst of the sea, who, not finding any firm ground whereon to set his feet, stretches out his hand every way, and grasps at something with all his might, but still in vain, because there is nothing but water round about him: Thus will it be with those wretches in hell; they are drowning in a bottomless gulph of unspeakable miseries, and they look every way for help, and strive for a little ease; but alas! to no purpose, for there is nothing but sorrow, and misery, and pain, and horror, round about them. And thus it shall be with them, not for a little time, for a month, or a year, but for ever and ever, which is a Third thing I desire to observe.
3. Their pains and torments will be endless as well as easeless; and when they have endured there without intermission, or decrease, as many years, nay ages, as there are stars in the firmament, or sands upon the sea shore; they shall still be to endure them, in the very same manner, as many more: As many more did I say? Yea, ten thousand times more; they shall endure them as long as there is just and holy GOD to punish them, that is, to eternal ages. This is but what God himself has told us in plain words; for thus shall the sad sentence run at the great day, “Depart from me, ye cursed, into everlasting fire;" and the execution will be accordingly. " The wicked shall go into everlasting punishment;" into punishment that shall be as lasting as the rewards of the righteous, which will be as lasting as GOD himself.
These are dreadful considerations, my brother, and he must be a strange kind of a man indeed, that is not affected. with them. There are but few so hardy as to think upon the judgments of Almighty GOD upon sinful men in this world, without some fear, especially when they think of them as hanging over their heads; and how then can they choose but tremble at those of another world, which are infinitely more dreadful? The evils of the world afflict but one, or some few parts at once; one disease seizes upon one part, and another upon another part; in one disease, one sense is pained, and in another, another sense, but never are all the parts and all the senses, at one and the same time, under torment and pain. In this world there is no evil so great, but it has its decreases and changes, and therefore no man can be so miserable but he will sometimes have some respite and ease: And let the evil be never so sharp and pressing, yet the comforts of hope will not be wanting, and the foresight of a certain end will be a great relief: And yet notwithstanding this, we many times think the evils of this world to be intolerable; and, as sweet a thing as life is to us, we wish for death to deliver us from them.
O how intolerable then must the torments of the other world be, which spare no part or faculty of body or soul, which give not the least ease, nor admit of the least decrease, no not for one minute; which exclude all hope of an end, and overwhelm the soul in utter despair of the least remedy! Let our charity lead us sometimes to visit a poor sick creature, and let us observe what pains he endures for one night: Mark how often he tosses from one side of his bed to the other; hear how he groans, and what bitter complaints he makes; observe how he counts the hours of the clock, and how long he thinks each hour to be; how passionately he wishes for the dawning of the day, and how tedious the night seems unto him. This we look upon as a sad spectacle. O what shall we think then of the condition of the damned! How deplorable and how miserable must we needs believe that to be! To be tormented in every member of the body, and every faculty of the soul, with the. sharpest and most exquisite torments, and without the least ease or respite; and this not for a night of some few hours; but for an everlasting night, a night that has no morning, and knows no hope of any dawning of the day: To he in such a night, not upon a soft bed, (as the sick man does,) but in a bed of flames, or a hot burning furnace; not at liberty to turn to and fro, and to seek ease, but bound hand and foot; not with the company of compassionating friends assisting and comforting to the best of their power, but with the horrid company of the damned and accursed spirits, that shall add to their sufferings and their sorrows, as much as their power and malice can possibly do.
This must be misery in the height. Who trembles not to think of it? Who will not do any thing to escape it? Do we fear sickness and pain here? And do we not fear the pains of bell much more? Do we dread a prison and fly from fetters and chains, and hazard our very lives to preserve our liberty? And are we not as much afraid of that eternal prison, whose gates shall never be opened when once they are shut upon us, and from which there can be no redemption or deliverance? O dear brother, are we in our right senses or not? Do we understand what these things mean r Do they belong to us, or are they meant only for others? Do we take them for the never failing truths of GOD, or for the fancies of brain sick men? If we understand them not, if we believe them not, why do we call ourselves Christians? But if we do, why do we not tremble at the thoughts of them? Why do we not bethink ourselves how we may escape them? Why do we not abhor that sin and wickedness which will bring us to them? Why do we not apply ourselves with all our might, and all our care, to the practice of that piety, which alone,
through GOD’s mercy, can deliver us from them? It is an amazing thing, that these things should make so little impression upon the generality of men; and, but that the Scripture tells us of a god of this world, that blinds the eyes, and hardens the hearts of men, and makes them inconsiderate as brutes, we should be at a loss to give any account of it. We see that they are apprehensive enough of evil in this world, and industrious enough to avoid it; if any evil be great, though it be remote, they dread it; and though its coming be uncertain, yet they take care to prevent it. But, alas! as to these unspeakable evils and calamities, they are stupid and inconsiderate as blocks, the least fear of them is enough, and the least care and pains to avoid them is thought too much. Surely, brother, there was a time, when they had greater effects upon the world than now they, have.
Let me show thee what a devout father (St. J. CLIMACUS) has written concerning some penitents he once saw, and then judge what influence these things have had upon men, and what they ought in reason to have now.’ When first I came into this place,' says he,’ I beheld certain things,yhich neither the eyes of the sluggard have ever seen, nor the ears of the negligent ever heard, nor yet may it be conceived in the heart of any careless Christians. I saw many penitents standing with their eyes towards heaven, continually calling upon Almighty God with tears and sighs for pardon and mercy: Others that professed they were not worthy to lift up their eyes towards heaven, or to speak to Almighty GOD; and these held their faces down towards the ground, offering their souls in silence to the mercy of GOD, without speaking so much as one word. Others were clothed in hair cloth, and kneeling with their faces bowed down to their knees, and smiting their foreheads oftentimes upon the earth, did hase the very earth with their tears; and those that wanted tears did lament very grievously, because they wanted them. They had death continually before their eyes; and speaking one to another, they said, How think ye, brethren? What shall become of us at the dreadful hour? Shall the sentence of condemnation be revoked?’ Or shall our prayers perchance come into the Lord's ears? If they do, how shall they be received? And what profit shall we receive by them? Since they proceed out of unclean lips, it is to be feared, they may find but little favor in his sight. To which others would answer, Who knows whether the Lord will pardon us, whether he will turn himself to us, and not suffer us to perish? Let us now take courage, and persevere continually in crying unto him till the end: Let us return, my brethren, let us return with all speed, and return to the place from whence we are fallen, and let us in no wise pardon this filthy flesh which has undone us; but since it has crucified us, let us crucify it.' And then he proceeds to tell us how they treated their bodies, how they watched and fasted, and punished themselves for their offences against GOD; and how they behaved themselves when any of their brethren lay a dying. They compassed the bed of the dying man, and with earnest and vehement requests, demanded of him,’ How doest You, brother? How feelest you thyself? What shall become of thee? Have you obtained thy long suit? Art you arrived at the haven of thy salvation? Have you received an earnest of it? Have you heard a voice within thee, which said, " Thy sins be forgiven thee,' or, " Thy faith has made thee whole?" Or have you peradventure heard another voice which said unto thee, " The wicked shall be turned into
hell, and all the nations that forget GOD?" What answer makest You, good brother, unto us? Tell us something, we beseech thee, that we may understand by thee, what is reserved for us; for thy suit is now come to an end, and what sentence you shall now receive, shall never more be reversed: But our case as yet still depends, and looketh for sentence.'
These, my brother, were men that did in good earnest believe the truths of the Gospel concerning another world; and being fully persuaded that the punishments appointed for wicked men are most intolerable, were as fully resolved to flee from them. These were men that made use of that reason and understanding which God has given them; and since they thought it prudence to be apprehensive of lesser dangers, and to prepare against more inconsiderable evils; they would not, like the unruly horse that starts at a bird, and runs himself into a precipice, be fearless of the greatest dangers. And are not we concerned, to do the like, and to make the like use of that faith and reason which GOD has given us? Does not the fire of hell burn as furiously now as ever it did? Have those everlasting torments had any end prescribed them since that time? Or are we more able to endure them, than they were? Or have we any easier way of escaping them discovered to us, than was known to them P What easy ways our lusts may find out, I do not know; but sure I am, that there is but one safe and sure way, but one way of GOD's appointment, which was made known to them, as it is to us, and that is, the serving of God with all our might, in a holy and virtuous life; which if we fail to do, we shall, as certainly as GOD is true, be condemned to everlasting torments. Judge then, whether we have not reason to serve GOD, and whether it be not madness to live in that careless way which we see most men do?
CHAPTER 5
Containing a fifth Argument to a holy life, from the Consideration of those great Rewards GOD has prepared for good Men in the other World.
BUT now because these things may seem severe, I must desire thee to consider the reward which GOD has prepared in another world for those that serve him faithfully in this. I presume I need not tell thee, that no reward of right does belong to any services we can do; and therefore be the reward great or little, which GOD has prepared for us, we must acknowledge ourselves indebted to his infinite goodness for it, and that it is on our parts altogether undeserved; how much more then must we acknowledge ourselves indebted to his goodness, (and what a strong obligation should we reckon it to his service!) when the reward he has designed for us, is not little, like our services; but great, as we can imagine it to be, as our hearts can desire it should be?
To give thee a little sight of the greatness of this reward, (for it is not possible for thee, or me, to comprehend it fully,) I might lead thee through a multitude of considerations; but I shall restrain myself to some few, which deserve thy serious regard.. And,
1. We cannot but acknowledge, but Almighty GOD is very kind to his servants in this world, and there is not one of them can say that he now serveth GOD for nought. God has given them many good promises, and does give them many good things daily according to those promises. They have a competent share in the good things of the world, and such a blessing together with them, as makes them much more sweet and pleasant to them, than all the possessions of the wicked; and though they have their afflictions, yet they have their comforts, they have a peace within which none can disturb, and such joys as none can take from them, I mean the peace of their consciences, and the joys of the HOLY GHOST; they are either free from calamities, or they have such support under them, that they are rather matter of joy than sorrow; God is good to them at all times in a great measure, but sometimes more abundantly; witness the great things that he path done in all ages for then, What great deliverances has he given them? What cunning plots and devices against them has he brought to nought? What wonders has he wrought in their behalf? And how miraculously, when they have been in their greatest distress, has he made them to triumph over all their enemies? So that, those who have beheld it, have been constrained to cry out in the words of the Psalmist, 11 Verily there is a reward for the righteous; doubtless there is a GOD that judges the earth." (Psalm lviii. 11.)
Now if GOD deal thus kindly with his servants here, what kindness dost you think will he show them hereafter? If whilst they are doing his work, he bestows so many good things upon then:, what may they expect from him when his work is done? And if in the time of their trial they receive such great benefits from him, what shall they receive (thinkest thou) when their trial is ended? If such great things be done for their encouragement in his service, what great things are designed for the reward? Especially considering,
2. That the reward which GOD intends for them, shall not be proportioned to the little worthiness of their services, but to his own infinite goodness; it shall not be such as their services do deserve, but such as becomes him to bestow It is a "gift," as the Apostle tells us, (Rom. 6: 23,) and such a gift as shall show the Infinite Goodness of the Donor. Yea,
3. It is a gift that is designed to show it; GOD intends the fullest manifestation of his goodness by it, that he may receive everlasting praises both of men and angels. And how exceeding great must that gift be! When a Prince rewards the services of a poor subject, he considers not so much what his loyal subject deserves, as what becomes himself to bestow; and though the service may be but mean, yet he must give as a Prince, largely and freely, with respect to his honor: But if a Prince design, in rewarding a servant, to show his magnificence and liberality to the utmost, and to do himself the greatest honor he can, he will give the greatest things his kingdom will afford, and in the noblest and most honorable way. O how great then, and how good will the reward be, which the King of kings, the supreme Ruler and Governor of the world, will give to his faithful servants! How little less than infinite must that be, which will become so glorious a Majesty to bestow! Especially since he designs to manifest his goodness and bounty in the highest measure, and to let all the world know how much he deserved the love and service of all his creatures? When GOD before the foundations of the world did design to declare his power, and wisdom, and goodness, what a world did he create! What beautiful heavens! What glittering stars! What elements! And in how marvelous a manner did he unite and compact them together! And yet he intended this vast and beautiful building to last but for a time' and then to be destroyed; and he knew that the noblest of his creatures, which he made to inhabit it, would be rebellious against him, and few of them give him his due honor and obedience. Imagine then what he will do, when he designs the utmost manifestation of his almighty goodness, in rewarding his faithful servants! What a glorious place will he make for them! What riches and honors will he confer upon them! Will they not be as great as his infinite goodness can bestow, or as his infinite wisdom can judge to be becoming it.! And how incomparably, great must we needs judge those to be! And yet we may consider further,
4. That this reward designed for GOD's servants, is that which CHRIST has received from his FATHER to give them, for all his pains, and tears, and sweat, and blood; that it is the purchase of the blood of the Son of GOD, and the recompence of his obedience to the death. Now how great a reward must so beloved a SON deserve by so great and perfect an obedience! Can any thing, how excellent soever, be thought too good for him, or too great a recompence for his sufferings? If, considering our own poor services, we could not hope for such manifestations of GOD's goodness, yet considering the merits of CHRIST, we have no reason to doubt of them; for if infinite goodness can admit of any motive to show itself to the utmost, this must needs be the greatest and most prevailing. And yet further, to raise our thoughts one degree higher, we may consider,
5. This reward is not only the reward which CHRIST obtained for his servants, but the reward which he obtained for himself, as the very recompence which his heavenly FATHER has given him for his obedience; for that it is the very same reward which he has received, that his servants shall enjoy, the Scriptures teach us plainly. We learn it from his own mouth, (Mutt. 25:21,) where he bids the faithful servant,. that had improved his talents, " to enter into the joy of his LORD;" and one of his chosen servants, that knew as much of the matter as any man ever did, has told us the same, (Rom.. 8: 17,) where he expressly affirms, “that we are heirs of GOD, and co heirs with CHRIST JESUS." So that whatever glory, or joy, or riches, or honors CHRIST is possessed of upon the account of his obedience, that shall all his faithful servants enjoy together with him. Has God exalted him for his obedience, and given him a kingdom above all kingdoms? It is as certain that his servants shall be exalted likewise, and "reign together with him." (2 Tim. 2: 12; Rev. 22: 5.) Is CHRIST ascended into the highest heavens, and does he dwell in the bosom of his FATHER? It is as certain that he shall come one day from heaven, and receive all his servants to himself, that " where he is, they may be also." (John 14: 3.) Is that frail and mortal body, which he had whilst he was upon earth, and which suffered the pains and torments of the cross, changed into a glorious, immortal, impassible body? It is as certain that " the vile bodies of his servants shall be so changed likewise, and fashioned like to his glorious body, according to the working whereby he is able to subdue all things to himself." (Phil. 3: 21.) Is that glory which he is exalted to, that joy and happiness which he is possessed of, never to have an end? It is certain that the glory of his servants shall be as lasting; for it is "an inheritance incorruptible, undefiled, and that fades not away." (1 Pet. 1: 4.)
This, dear brother, is the reward of GOD's faithful servants; and can thy heart conceive any thing greater, or thy soul wish for any thing more? Can you conceive what it is to put off this vile mortal body, with all its evil affections, and uneasy attendants, to be freed from all diseases, all infirmities and deformities; to be like to the angels in heaven, and having put on incorruption and immortality, to shine like the sun in the firmament, in the kingdom of heaven? Can you conceive what a happiness it will be to be with CHRIST, to behold the blessed face of that dear person, who does so highly deserve of us, both upon the score of his infinite perfections, and likewise upon the account of his inestimable benefits? Can you conceive what a happiness it will be to " behold GOD face to face," as ST. PAUL's expressions are, (1 Cor. 13: 12,) or "to see him as he is," as ST. JOHN expresses it; (1 John 3: 2;) that is, to have the most clear and comprehensive knowledge of him that finite creatures can possibly have; to know all his adorable perfections, his almighty power, his incomprehensible wisdom, his eternal justice, his purity and
holiness, his immeasurable goodness and love; and to feel the mighty power of this knowledge upon our souls, transforming us into the likeness of GOD, and uniting our wills most perfectly to him, whereby we shall both possess GOD, and be possessed of him? Can you conceive what a happiness it will be, for millions of millions of such godlike creatures to be inseparably together, and with united hearts and mouths to be continually singing songs of praise to the great GOD of love, who loved them infinitely, and taught them to love him and one another? And can you think how much it will add to their happiness, to have a full assurance, that it shall never have an end, that it shall be as lasting as it is great, and never know the least diminution or decay?
I know all this is far above the reach of thy most raised thoughts; it is too great a happiness to enter into the heart of man: As "flesh and blood cannot inherit it," (1 Cor. 15: 5O,) that is, as man in his present weak and corruptible estate cannot be partaker of it; so neither can he comprehend it: When we are possessed of it, then, and not till then, shall we fully understand it.
O blessed GOD, why art you thus good to ungrateful and unworthy men? Why, have you prepared such a happiness for those who neither consider it, nor seek after it? Why is such a price put into the hands of fools, who have not the hearts to make use of it, who fondly choose to gratify their lusts, rather than to save their souls, and prefer the momentary enjoyment of sin and folly, before a glorious and happy immortality? Vain and foolish men, how is it that you understand not your own greatest interest? That reason and judgment which in other matters attend you, do in this, which is of the greatest moment, so strangely fail you? Does not all the world see, that you desire and seek after such things as you apprehend to be good, and that you are more or less careful in seeking after them, according to the value you put upon them? For a small estate you will take great pains, you will run great hazards, and suffer great hardships; for a great estate. you Will do and suffer more , and for a crown or kingdom yet more; and why then will you not do and suffer as much for his glorious and eternal reward, which far transcends all the riches and the glories of the world?
The author to the Hebrews tells us, that MOSES did despise the riches and honors and pleasures of the court of PHARAOH for this reward. (Heb. 11: 24, 25.) And that a multitude of wise and holy men " have had trial of cruel mockings and scourgings, of bonds and imprisonment, and have suffered patiently, yea joyfully," the worst things that wicked men or devils could inflict upon them, because they had their eyes upon it, and hoped to obtain it. And ST. AUGUSTINE, I remember, professes, that he could be content to do or suffer any thing, yea to suffer the torments of hell for a time, that he might come to heaven at last. And why is it, brother, that we have not as great an esteem of it? Or if we have, why do we not labor, why are we not willing to do and suffer as much for it? Dost you think that this care and pains are needless, as to the obtaining of it? Or may we hope for it without an holy life? What! dost you believe God to be a liar, or that he is not in earnest, when he tells thee, that " without holiness no man shall see hint?" (Heb. 12: 14.) Does not a reward necessarily relate to service, and can you expect the reward though you doest no service? Can you imagine, that such a reward, a reward so great and glorious, that the very best of men, notwithstanding the promises of GOD, hardly presume to hope for it, shall be given to those that either serve God not at all, or no farther than their lust will give them leave? What! is this a reward for apostates from GOD, for rebels against heaven, for those that desire it not, or value it not, but prefer the pleasures of sin and the profits of the world before it? Will it be the same thing whether men answer the end of their creation or not, whether they dishonor their holy profession by an unholy life or not, whether they love God or not, whether they follow the example of CHRIST or not, and in one word, whether they be meet for heavenly glory by pure and God like dispositions and the participation of the divine nature, or be ever so unmeet for it by brutish lusts or devilish qualities and dispositions?
There is a vast difference between heaven and hell; and ought there not to be a vast difference likewise between those that shall enjoy the one, and those that shall fall under the other? Can the holy and righteous GOD make so great a difference between the eternal estates of men, as to make some eternally happy, and others eternally miserable, who differ here one from another in little or nothing, but only in a little outward profession, or the observation of some few rites and ceremonies, or in a formal and civil carriage or demeanor? Surely, brother, it is impossible that these things should enter into the head of any sober and considering man, and therefore you must needs acknowledge the necessity of living a holy life, if you hopest for the heavenly glory and felicity; and is not the heavenly glory encouragement enough for thee to do so? Will not that make thee sufficient amends for the greatest care and pains you can take, for the worst things you can suffer, or the greatest hazards you can possibly run by it? Yes, undoubtedly it will; and therefore I leave the exhortation of the Apostle with thee. " Therefore, my beloved brethren, be ye steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the LORD." (1 Cor. 15: 58.) I shall add but one thing more.
CHAPTER 6:
Containing a Sixth Argument to a holy Life, from considering; That these Rewards and Punishments are not so far, as some People vainly imagine, THAT YOU wouldest consider these rewards and punishments, not as things at a great distance from, thee, but as they are in truth, very near unto thee. There is but a little part of a very short life, of a life which, at longest, is but a span long, between thee and them: We have at most but some few breaths to draw before we must pass into our eternal state, and be either happy or miserable without any manner of change or alteration for ever: Death is continually laying his snares for us, and has so many secret and unknown ways to do his work, that we live every moment as it were by miracle; and it is a much stranger thing that we have lived till this day, than it would be if we should die before to morrow.
It is true, we are apt to flatter ourselves with hopes of long life; but how fond such hopes are, the unexpected fall of some or other every day about us, may convince us. There are thousands now in their graves, that came no sooner into the world than we, who hoped to' live as long as we can do: And what are we, and what are our hopes, that both may not be cut off within a few hours? And why may not we make our beds in the dust as much sooner than we expect, as they have done?
Now tell me, my brother, has you so low an opinion of the heavenly glory and felicity, as that it cannot engage thee to serve GOD So' little a time for it? Or have hell torments so little of terror in them, that you can not resolve to undergo so short a trouble to avoid them? Or is there any thing in this world which can make thee neglect a matter of so great importance, when you thinkest how little a while you can enjoy it? Reflect upon thy life past, and consider what is become of all thy former pleasures; they arc past arid gone, and the time is coming when as much may be said of all thy worldly enjoyments; they will be as far from thee, and as useless to thee, as all thy pleasures are now: In the hour of death, and from that hour to all eternity you may say with them in the Book of Wisdom, " What has pride profited us? And what good have riches with all our vaunting brought us? All those things are passed away like a shadow, or like a post that hasteth by." And therefore be so wise as to contemn these worthless things, and for the little remainder of thy life, to endeavor to make sure of the better and more abiding things, which GOD has prepared for thee in heaven.
You have sometimes, perhaps, been visited with sickness, and has thought thyself to be upon the borders of the grave: Call to mind what thoughts did then possess thee: Didst you not then look upon the world as vanity? And did not thy past follies torment thee with a bitter remembrance? Did not the few good things that you hadst done, please thee better than all the world? And didst you not heartily repent, that thy whole life was not employed in such good ways? Remember, I beseech thee, that it will shortly come to that again; the evil day is at hand, thy present delights will be vanished, and thy worldly enjoyments be useless and unprofitable; and if you have not the conscience of a good life to cheer thee, you wilt be miserable without help or remedy.
O prepare, prepare for that time, and let nothing upon earth divert or hinder thee. Why should that rob thee of thy greatest bliss, which will not profit thee in the least when you have the greatest need of it? Why should that make thee miserable for ever, which cannot make thee happy for a little time?’ Remember thy end,' said a wise man,’ and you shall never do amiss.' He who knows that he stands upon the brink of eternity, is a bold fool if he dares do wickedly. He is mad that will commit a crime this day, who knows not but that before the next he may be bearing the punishments of it in everlasting sorrows.
Thus have I laid before thee, dear brother, some arguments and motives to persuade thee to a holy life. Weigh them well, and according to the reason you findest in them, so do; and I ask no more. Live, as a man created by GOD on purpose to know and love and serve him here, and to enjoy him for ever hereafter. Live, as a man advanced to the knowledge and profession of Christianity. Live, as a man that must give an account hereafter of his whole life to a just and impartial Judge. Live, as one that believes that he shall be unspeakably and eternally miserable if he lives amiss, and that he shall be eternally happy if he lives as he ought. Live, as one that knows that he has but a short life to live, a life that is but a moment in respect of eternity, and that (yet) upon this little moment his eternal state does depend. In a word: Live, as a man dying, hastening to the grave, and to the judgment seat of CHRIST, and to everlasting bliss or woe. Live thus, dear brother, and I have my desire. Only let me beg thy prayers, that I may live thus likewise, that both of us may be happy for ever. Amen.
AN EXTRACT
FROM THE
COUNTRY PARSON'S ADVICE
TO HIS
PARISHIONERS
IN TWO PARTS
CONTAINING
1. A SERIOUS EXHORTATION TO A RELIGIOUS LIFE.
2. DIRECTIONS HOW TO LIVE ACCORDINGLY.
A
SERIOUS EXHORTATION
TO A
RELIGIOUS LIFE.
INTRODUCTION.
I DESIGN, dear brother, through GOD's grace, to give thee the best assistance I can in a religious life; to direct thee how to live to GOD’s glory, and to attain that happy estate, which GOD has made thee capable of, and which thy SAVIOR desires to bring thee to, by that holy religion which you dost profess. But before you dost accept of my assistance, it may be you wilt desire to know, whether there be any reason why you should apply thyself to live such a life, and whether you may not as prudently let it alone, and live as the most of thy neighbors do; and therefore I desire, that you would seriously consider the following things.
CHAPTER 1
Containing the first Argument to a holy Life,
viz. that being GOD’s Creatures we ought to be subject to GOD, as all other Creatures are.
FORASMUCH as you knows that you art GOD’s creature, and didst receive thy being and life from him, and subsistest altogether •in him, you must necessarily acknowledge that you art, and oughtest to be at his disposal, and to live and act according to the end for which you wast made. As you art GOD’s creature, and has no other being than what you have received from him, so you can have no end, but what he who gave thee thy being, giveth and prescribeth to thee. This is a law which all the creatures of God are and must be subject to, and you seest that all the inferior creatures do act according to it: They do employ themselves according to the capacity of their being, in that for which God created them, and tend directly to the end for which they were created and ordained; and therefore, you can not but know, that you oughtest to do so likewise, and that, for whatever end you wast created, you art constantly to pursue the same. Couldest you thyself give life and being to any thing, you wouldest and might justly expect the same from it. And therefore, I must beseech thee to consider for what end God gave thee thy being.
Now you art sensible, that you have an excellent being, and that the other creatures which you beholdest in the world, are much inferior to thee. you have an understanding, and by that the knowledge of things, which they have not, and cannot have, namely, of things spiritual you have a will free to choose, or refuse, to do or not to do, according to the direction of thy understanding you have desires implanted in thy soul after things which they have no apprehension of; and art capable of enjoyments, which they are altogether uncapable of: To what end then hadst you this excellent being bestowed upon thee, and what is it that you art to aim at, to desire, and endeavor whilst you art in the world? Can you think, when you considerest thy own faculties and capacities, that you wast made merely to get a little money, by carking and caring, by toiling and sweating, by plotting and contriving? A poor business surely for such an excellent creature to be employed about! and you debasest thyself extremely, and reproachest thy Maker, if you dost imagine it.
But, brother, you knows that "money is not a thing desirable for itself, but for use, as it procures necessaries for the body, and things pleasing to sensual appetites and desires; and therefore you must inquire further, whether you vast made only to cat and drink, and having made provision for the flesh, to fulfil the lusts thereof: And I beseech thee, brother, tell me, whether this will not sink thee down into the condition of the beasts; for certainly, they are as capable of such gratifications as you art, notwithstanding thy excellent spirit and better capacities: They can feast as gustfully upon those provisions that GOD has made for them, as you can do, and sing as merrily. You dolt not clothe thy servant in purple and fine linen, to send him to the plough; nor bring up thy child in all the polite learning of the world, on purpose to employ him in feeding of hogs: And if you should see thy neighbor act so foolishly, you wouldest not fail to deride him for it. And wilt you dare to impute the like folly to the wise Creator and Governor of the world, and believe that he has given thee an immortal spirit, to be employed only about the objects of sense, to the end that you may live like the beasts that perish? Far be it from thee. You art made certainly for a much nobler end than they; and the consideration of the powers and passions of thy soul, would lead thee to the knowledge of it, though GOD had given thee no other means of knowing it.
You art capable of knowing thy Creator, of contemplating his infinite perfections, of admiring, and praising, and loving what you knows. Though you live in the world, yet you can have thy mind in heaven, and dwell with God by desire and love; and whilst you lost feed thy senses on these perishing things, you can feast thy spirit much more upon the never failing wisdom and goodness of the Maker of all things. You knows him to be the Supreme Good, and that every thing is good and happy only so far as it partakes of his goodness and felicity; and you knows that there can be no nearer, no other way to perfect happiness, than to give up thyself wholly to him, to submit to his government and conduct, to do whatever he will have thee to do, to suffer all that he will lay upon thee, to have thine evy always upon him, to delight thyself in him, to desire and hope more fully and perfectly to know him and enjoy him.
These things you knows, or may know, and you art capable of acting according to thy knowledge; you can give thyself to GOD, you can submit thyself to him, you can serve him and obey him with a cheerful and active service, you can praise, and magnify him, and rely altogether upon him, and hope and long for a true enjoyment of him.
Behold then, what you wast made to do, and observe how you art to employ thyself in the world. Here is thy end, and this is thy work, a work worthy of so excellent a creature; it is called, in one word, to serve GOD; and whatsoever you doest, or endeavorest to do, or bestowest thy time in, that tends not to this end, is but vanity and folly, mere lost labor, and will bring forth no fruit but grief and sorrow, shame and confusion; for that it is not the work that we came into the world to do. We were made men, that is, in the image of GOD, not to live like beasts, no, nor to please ourselves in any way; but to serve, and please, and glorify God here, and enjoy him for ever hereafter. Judge then, good brother, whether you have not reason to serve GOD with all thy might in a holy and virtuous life.
CHAPTER 2:
Containing a second Argument to a holy Life,
from those Obligations which our Profession, of Christianity lays on us.
FORASMUCH as you dost profess thyself a Christian, I must desire thee to consider seriously, what that Christianity is which you dost profess, and what the profession of it does oblige thee to. To this purpose, I do beseech thee to reflect upon thy baptism, and to call to mind what was then transacted between God and thy soul.
Now in it you wast dedicated to GOD the FATHER, SON, and HOLY GHOST; and, renouncing the world, the flesh, and the Devil, didst promise and vow obedience to all his commandments; and GOD did mercifully accept of thee, and did take thee into his house and family, that family which CHRIST did purchase with his blood, and which he governs by his SPIRIT, and for which he has prepared everlasting bliss and glory. You wast taken off that corrupt stock of the first ADAM, which brings forth fruit only to death and destruction, and grafted into the living stock of the Second ADAM, which bears fruit to everlasting glory.
You didst renounce that principle of sin and death, which you didst derive from thy first parents, and whatever is grateful and pleasant to it; and giving up thyself to GOD, you wast received by him, and given to his Son JESUS CHRIST, who took possession of thee by the SPIRIT.
Our Church does teach us this, both in the Office of Baptism, and the Catechism; telling us, in baptism,’ we are regenerated,' and’ made members of CHRIST, and inheritors of [that is, we have a right thereby to inherit] the kingdom of heaven.' You seest then, dear brother, what you art, as you art a Christian, and what you professest thyself to be. You art separated from the world, dedicated and consecrated to GOD, united to CHRIST JESUS, and in him, and by him, a child of GOD, and an heir of everlasting life. You art not thy own, therefore, but GOD'S; and you art his, not only by creation, but by redemption and purchase, by thy own act and voluntary resignation of thyself to him, by covenant and promise, by a real incorporation into the body of CHRIST. This is an honorable and a happy estate, and it was a wonderful grace, that such a worthless, rebellious creature should ever be admitted into it.
And need I now tell thee, brother, what kind of life such a man as you art, and in such an estate, ought to live? Since the estate of a Christian is an holy and divine estate, it is necessary that thy life and actions be holy and divine as thy state is. Art you a member of CHRIST, ingrafted into his body, and quickened by his SPIRIT? And oughtest you not to be conformable to CHRIST, and live the life of CHRIST? Art you a child of GOD, and oughtest you not "to be led by the SPIRIT of GOD," (Rom. 8: 14,) and to "be a follower of Gon" (as the Apostle says, Eph. 5: 1) in love and purity? Art you an heir of heaven? (for all the children of God are heirs, Rom. 8: 17;) and ought not "thy conversation to be in heaven?" Ought not thy thoughts and desires to be upon thine inheritance; and thy heart and life to be such as may render thee meet to be a partaker of it? (Col. 1: 12.) Wouldest not you wonder to see the vine degenerate into a thistle, and the fruitful olive into an unprofitable bramble? And what dost you less, if being a Christian you dost live like a Heathen? Was it not a most dreadful curse that drove the great King NEBUCHADNEZZAR out of his stately palace into the fields, amongst the beasts to eat grass like the oxen? (Dan. 4:) And dost not you make his curse to be thine own choice, when being a child of GOD, an heir of the kingdom of heaven, which is more than to be Emperor of the whole earth, you dost set thy heart upon this dunghill world? If with profane ESAU you sellest thy birth right for a mess of pottage, and despising the eternal inheritance, desirest to have thy portion only in this life? You must confess, that you art obliged to perform thy promises, and to pay thy vows unto the Most High; and that, since you have given up thyself to GOD, you have not the least power over thyself, but oughtest to live altogether to him. If you have an ill opinion of thy neighbor, and that justly, when be is not as good as his word to thee, how can you but condemn thyself, when you breakest thy vows unto the LORD? And if, when any thing has been offered to GOD, and consecrated by prayer, and serves to holy and divine administrations, you esteemest it as separated from common use, and callest it a sacrilege to employ it in common ways; art riot you thyself guilty of the highest sacrilege, when, being dedicated and consecrated to GOD by baptism, you dost withdraw thyself from him, and never employest thyself for him? The Apostle tells us, that " we are not our own, because we are bought with a price," that is, the blood of the SON of GOD. (1 Cor. 6: 19, 2O.) And I add to it, because we have likewise given up ourselves to him that bought us; and therefore there is the greatest reason that we should "glorify him in our bodies, and our spirits, which are GOD'S." It was the saying of a devout man, many years ago, that it had been better for us never to have been, than to dwell in ourselves and to ourselves;' and we shall find it too true one day, if, forgetting our state and profession, and obligation as we are Christians, we do live to ourselves, and not to God. But this leads to a third consideration.
CHAPTER 3
Containing a third argument to a holy Life,
from the Consideration of a future Judgment.
CONSIDER, that there will a time come, when you must give an exact account of thy life and actions; and it shall be known to all the world, how you have demeaned thyself, both as a man, and Christian. Dear brother, believest you the Scriptures? I know you dost, and you have the greatest reason in the world to do so. Observe therefore what they tell thee concerning that account which you art to make; and then consider whether there be not reason enough why you should be careful to lead a holy life. It is a mighty encouragement indeed to us in well doing, that our SAVIOR into be our Judge; but lest any of us should be so unwise as to make this an argument for a licentious and careless way of living, he has told us frequently, that he purposes to proceed severely with us, and to show no favor but what may consist with the exactest justice. And it well deserves our observation, that though he was the mildest and mercifullest person alive, and expressed the greatest tenderness and love to sinful men that ever was, insomuch that his enemies cast it as a reproach upon him, " that he was a friend to publicans and sinners;" yet he never speaks of the day of judgment, but with great severity; nor of himself, as the Judge of the world, but in such words as altogether exclude that fond partiality which wicked men expect from him at that day. He has let us know in plain words, that he will judge our works, nay, our very words also, and require an account, not only, of our filthy and ungodly speeches, " but of our idle, our vain and unprofitable discourses likewise." (Matt. 12: 36.) Nay further, be has told us, that the " very thoughts and purposes of our hearts shall be brought into judgment; the offending eye, the lustful, adulterous eye may cause the whole body to be cast into hell; and that a causeless anger entertained against our brethren," though it show itself neither by words, nor deeds, " will bring us into condemnation." (Matt. 5: 22, 23.) You wilt think these hard sayings, it may be; and yet there is somewhat more to be considered, which may make thee think them much harder. Might our judgment be in private, and our accounts be made between God and ourselves only, we might, perhaps, notwithstanding all that which has been said, look upon it as tolerable. But, alas! we are told, that it must be public, (without any regard to our modesty,) and before all the world; that " the very secrets of our hearts shall be disclosed before men and angels; that the hidden things of darkness shall be brought to light; (as one tells us who well knew the mind of CHRIST, 1 Cor. 4: 5;) and all our counsels be made manifest." And further, that this shall be at " a time when (perhaps) we did not look for it, at “midnight, or at cock crowing;" that we may be hurried away to CHRIST'S judgment seat, before we can trim our lamps, or make ready our accounts, or think what course to take to approve ourselves to our Judge and Lord.
We may be eating and drinking, or buying and selling, or planting and building, (as the people were in the old world when the flood calve and swept them all away,) and the Son of man shall be revealed from heaven, and we shall be taken as in a snare; we shall not be able to flee away from him, nor to stand before him, because we are not prepared for him. (See Luke 18: 26, 27, 28.) Nay yet further, his coming, we are told, will be with so much majesty and glory, there shall so many dreadful things go before it, and so much terror accompany it, that we shall be utterly confounded, and not able to lift up our heads, if we have not clear and good consciences. " The heaven shall pass away with a great noise, and the elements shall melt with fervent heat, and the earth, and all the works that are therein shall be burnt up," (2 Pet. 3: 1O,) and then " shall the Lone JESUS descend from heaven with a shout, with the voice of the arch angel, and the trump of GOD;" (1 Thess. 4: 16;) and all " the nations and kindreds of the earth, and those that are in their graves shall hear his voice," (John 5: 28,) and behold his glory, the "glory of the King of kings, and Lord of lords, who treadeth the wine press of the fierceness and wrath of Almighty GOD." (Rev. xix. 15, 16.) O dear brother, what wilt you do in that day? And what shall I do who now ask thee the question? How shall we be able to bear the sight of so great majesty and glory? How shall we have the courage to appear before it? What dread, what horror will possess our souls? What confusion will cover our faces? How shall we tremble, when we think of our trial before that impartial and dreadful bar? And how will o ar hearts sink within us, when we are called to answer for ourselves?' O brother, what will a good conscience, thinkest You, be worth at that day? What wouldest you then give for a pure and unspotted life, to present before the just Judge of heaven and earth, for as great a number of good works, as you have of sins, and rebellions, and provocations? Whatever you thinkest of a good life now, believe it, you wilt then think well of it; and happy, thrice happy shall you be, if thy own heart condemn thee not.
Whether it will do so or not, I am not able to tell thee; but this I can assure thee, that no tongue is able to express the amazement, the consternation, the horror and anguish, the perplexity that shall possess and overwhelm thee, if it do condemn thee. You wilt not know what course to take, which way to look, nor whither to betake thyself; to avoid the judgment will be impossible, and to bear it you wilt not be able. If you tallest for mercy, you shall find none; if you desirest death, thy desire will not be granted; if you tallest to the hills to cover thee, they shall be deaf unto thee: All hope, all comfort shall utterly forsake thee, and you must stand at the dreadful tribunal as a separate and helpless wretch, till you Nearest that dreadful and irrevocable sentence, " Depart from me, ye cursed, into everlasting fire prepared for the Devil and his angels." And now, brother, tell me, I beseech thee, what thoughts you have of a holy life? Is there any reason why you should be careful to lead such a life, or not? Dost you think that you can avoid this dreadful account we have spoken of? Or dost you hope, that an account made according to that careless way of living which we see most men live, will pass at that just tribunal? Can you have the face to snake before God and all the world, such a declaration as this?’ God gave me an excellent being, I acknowledge, and appointed me an excellent end; but I neither considered the one, nor thought upon the other: GOD made me capable to know him, to love him, and worship and serve him; and I was frequently told, that the business of my life was to do thus; but this I never intended or designed; or if I did, it was but by the bye, and when I had nothing else to do. I cannot deny but I was capable of bringing my Maker glory, by the improvement of those excellent faculties he bestowed upon me; but the lusts and appetites of the flesh, and the pleasures of providing for, and satisfying them, made me forget myself, and the honor of him that made me. I must needs acknowledge likewise, that it was not ordinary grace which called me to the knowledge of CHRIST; but whether my Christianity laid any other obligations upon me than the bearing the name of a Christian, I could never find time to consider; I thought better of myself indeed than of other men, for my being a Christian; but that I have lived better than they, that I have been more mindful of GOD, and more profitable to men, I am not able to say: I have talked of heaven, but I ever loved the world; and though I professed love to CHRIST, yet my main business has always been to please myself.' I know you wilt cry out upon this, and conclude it impossible such a person should find mercy at that great day, and yet I defy all our common careless Christians, to make any better plea for themselves. Have you a son or servant, whom you have bestowed great cost upon, to fit him for doing thee some important service? And has you committed it to his care and charge, giving him a competent time, and furnished him with all necessaries for the doing it; and that son or servant, after his time expired, returns to give thee such an account as this?
So much of my time I spent in eating and drinking, in revelling and rioting, in singing and dancing, in courting and sporting, about which all my thoughts and my care were taken up; and as for the great business you commandedst him to do, I never thought on it, or not till it was too late.' Would not such a son or servant vex thee to the heart? And wouldest not you think him worthy of the greatest shame and punishment? Remember, brother, that it will be thy own case, if, neglecting the end of thy life and being, you can only reckon at the great day thy getting of money, or thy spending it to the satisfaction of thy lusts and appetites. But this shall lead me to another consideration, namely,
CHAPTER 4
Containing a fourth Argument to a holy Life,
the Consideration of the future Punishments of wicked Men.
CONSIDER the punishments which Almighty GOD has prepared for those unfaithful men, who will not be able to stand in that judgment, but must fall under the dreadful sentence of condemnation. And that you may know how great those punishments will be, you wilt do well to call to mind what punishments GOD has often inflicted upon wicked men in this world.
These are great demonstrations of GOD's hatred against sin, and from these we do learn, that those punishments which are appointed for wicked men in another world, must needs be very grievous, and such as will make them extremely miserable. For, as the Scriptures tell us, " This is the time of GOD'S patience, and forbearance, and goodness towards sinners." (Rom. 2: 4.) And if in this time he shows so much severity, how severe may we believe he will be, when this time of his goodness is ended, and when the day of his wrath, as the Scripture calls it, is come; that day of justice without mercy, of vengeance without pity, of execution without further patience and forbearance: When all the wrath that wicked men have deserved, and have treasured up against themselves, shall fall upon their guilty souls, and GOD shall as designedly magnify his impartial justice in their misery, as he will magnify his mercy and goodness in the glory of his faithful servants? But we have yet a better way of learning how great the punishments of the damned shall be, and that is, by considering what the Scriptures have told us in plain words concerning them They are such punishments, our blessed SAVIOR tells us, as are "prepared for the Devil and his angels;" (Matt. 25: 41;) that is, for the very worst of beings, for the greatest rebels against heaven, and the most irreconcileable adversaries to all manner of goodness: And therefore, we may be sure that they are as great as we can imagine them to be, not to say that they are as great as an Almighty GOD can make them. They are punishments by fire, as he also tells us, which is the most raging, the most devouring and tormenting thing we know in the world: And that fire is represented to be such as our nature does most abhor, and which must needs be most insufferable, namely, " a fire with brimstone;" the stench of which is as intolerable as the heat, and which suffocates as well as consumes. (Rev. 21: 8.) Of this fire, we are told likewise, There is a bottomless lake or pit, (Rev. 2O: 3,) into which there shall never enter the least light, " the very blackness of darkness," as ST. JUDE'S expressions are, (ver. 17,) lying upon it for ever. In this lake, we are told, the damned shall be close prisoners, " bound hand and foot;" (Matt. 22: 13;) without possibility of escaping, or so much as removing from one place to another for the gaining of the least ease; and in this prison, we are told, the torments will be such as will cause " weeping, and wailing, and gnashing of teeth;" nay, yellings, and howlings, and shriekings, like the shrieking of the children frying in the fire in the valley of Hinnom. (Q Kings 23: 1O.) Which the word used by our blessed SAVIOR for hell (Matt. 5: 29, 3O) does imply; and these torments, and wailings, and heart breaking cries shall continue, not for a month, or a year, or an age, but for ever and ever. " The fire shall never be quenched:" (Mark. 9: 44:) " The smoke of their torment is ever to ascend." (Rev. 14: 1O, 11:) " And they shall find no rest night nor day." This is a little, and but a little of what the Scriptures tell us of the punishments of the damned; but in this little there are so many dreadful things implied, that he must be bold and hardened even to a wonder, that is not affrighted with them. For,
1. It is plain, that the punishments are such as will torment the whole man, body and soul, with all their faculties and powers, and that in the extremest manner. There shall not be a member of the body, nor any faculty in the soul, but shall have its torment in one and the same instant, and that torment shall be so great that no words can express it, nor heart can conceive it. How can it be other wise, dost you think, in a lake of fire and brimstone? What member of the body will not be scorched? What sense will not be afflicted? What faculty will not be tormented? The lascivious eyes will be plagued with darkness, and the fearful sight of devils and damned spirits The nice smell, with the loathsome stench of brimstone, and all the most abominable filthiness: The delicate ears, with the shrieks and howlings of tormenting and tormented wretches: The dainty taste, with the most ravenous hunger and thirst; and all the sensible parts, with burning and devouring fire: The imagination will have its torment, by the apprehension of present pains, and of those that are to come: The memory, by its remembrance of pleasures past, and gone, and never to return again: The underderstanding, by the consideration of the happiness lost, and the misery now come on. And if there be any other part which can be tormented, it shall have its torment with no more favor than the rest. O, dear Christian brother, what dreadful things are these! And how unspeakably miserable must those be who must endure them! And yet this is not all; for it is certain in the Second place.
2. That these torments shall always continue without any the least intermission or decrease, and those that suffer them shall never find the least ease, nor help, nor comfort; no, not for one minute: This is no more than is implied in the places of Scripture before mentioned; the fire will be always burning, the smoke ever ascending, so that there shall be no rest day nor night, and those that are bound hand and foot will not be able to escape or to resist or strive against the torments, but must he still, and suffer all. Thus it was with the rich man, of whom our blessed SAVIOR tells us, (Luke xvi,) that being in hell, tormented with the fire which shall not be quenched, he made this request to ABRAHAM, " Father ABRAHAM, have mercy on me, and send LAZARUS, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." (Ver. 24.) What smaller request could he possibly make? He desired not a cup of water, no, nor as much as LAZARUS might have held in the palm of his hand, nor yet so much as might have stuck to his whole finger: He only desired a drop from the very tip of it, or not so much, only that he " would touch his tongue with the tip of his finger," a little moistened and cooled with water; and yet this small request would not be granted him; that little, that very little case, which so small a favor would have given him, was denied him. Which sad story plainly shows us, that the torments of the wicked have no intermission, nor decrease; and that those who suffer them, shall never attain the least help or ease, though they want it most extremely, and seek for it with the greatest earnestness and importunity. They shall be like to a man, that shall be almost drowned in the midst of the sea, who, not finding any firm ground whereon to set his feet, stretches out his hand every way, and grasps at something with all his might, but still in vain, because there is nothing but water round about him: Thus will it be with those wretches in hell; they are drowning in a bottomless gulph of unspeakable miseries, and they look every way for help, and strive for a little ease; but alas! to no purpose, for there is nothing but sorrow, and misery, and pain, and horror, round about them. And thus it shall be with them, not for a little time, for a month, or a year, but for ever and ever, which is a Third thing I desire to observe.
3. Their pains and torments will be endless as well as easeless; and when they have endured there without intermission, or decrease, as many years, nay ages, as there are stars in the firmament, or sands upon the sea shore; they shall still be to endure them, in the very same manner, as many more: As many more did I say? Yea, ten thousand times more; they shall endure them as long as there is just and holy GOD to punish them, that is, to eternal ages. This is but what God himself has told us in plain words; for thus shall the sad sentence run at the great day, “Depart from me, ye cursed, into everlasting fire;" and the execution will be accordingly. " The wicked shall go into everlasting punishment;" into punishment that shall be as lasting as the rewards of the righteous, which will be as lasting as GOD himself.
These are dreadful considerations, my brother, and he must be a strange kind of a man indeed, that is not affected. with them. There are but few so hardy as to think upon the judgments of Almighty GOD upon sinful men in this world, without some fear, especially when they think of them as hanging over their heads; and how then can they choose but tremble at those of another world, which are infinitely more dreadful? The evils of the world afflict but one, or some few parts at once; one disease seizes upon one part, and another upon another part; in one disease, one sense is pained, and in another, another sense, but never are all the parts and all the senses, at one and the same time, under torment and pain. In this world there is no evil so great, but it has its decreases and changes, and therefore no man can be so miserable but he will sometimes have some respite and ease: And let the evil be never so sharp and pressing, yet the comforts of hope will not be wanting, and the foresight of a certain end will be a great relief: And yet notwithstanding this, we many times think the evils of this world to be intolerable; and, as sweet a thing as life is to us, we wish for death to deliver us from them.
O how intolerable then must the torments of the other world be, which spare no part or faculty of body or soul, which give not the least ease, nor admit of the least decrease, no not for one minute; which exclude all hope of an end, and overwhelm the soul in utter despair of the least remedy! Let our charity lead us sometimes to visit a poor sick creature, and let us observe what pains he endures for one night: Mark how often he tosses from one side of his bed to the other; hear how he groans, and what bitter complaints he makes; observe how he counts the hours of the clock, and how long he thinks each hour to be; how passionately he wishes for the dawning of the day, and how tedious the night seems unto him. This we look upon as a sad spectacle. O what shall we think then of the condition of the damned! How deplorable and how miserable must we needs believe that to be! To be tormented in every member of the body, and every faculty of the soul, with the. sharpest and most exquisite torments, and without the least ease or respite; and this not for a night of some few hours; but for an everlasting night, a night that has no morning, and knows no hope of any dawning of the day: To he in such a night, not upon a soft bed, (as the sick man does,) but in a bed of flames, or a hot burning furnace; not at liberty to turn to and fro, and to seek ease, but bound hand and foot; not with the company of compassionating friends assisting and comforting to the best of their power, but with the horrid company of the damned and accursed spirits, that shall add to their sufferings and their sorrows, as much as their power and malice can possibly do.
This must be misery in the height. Who trembles not to think of it? Who will not do any thing to escape it? Do we fear sickness and pain here? And do we not fear the pains of bell much more? Do we dread a prison and fly from fetters and chains, and hazard our very lives to preserve our liberty? And are we not as much afraid of that eternal prison, whose gates shall never be opened when once they are shut upon us, and from which there can be no redemption or deliverance? O dear brother, are we in our right senses or not? Do we understand what these things mean r Do they belong to us, or are they meant only for others? Do we take them for the never failing truths of GOD, or for the fancies of brain sick men? If we understand them not, if we believe them not, why do we call ourselves Christians? But if we do, why do we not tremble at the thoughts of them? Why do we not bethink ourselves how we may escape them? Why do we not abhor that sin and wickedness which will bring us to them? Why do we not apply ourselves with all our might, and all our care, to the practice of that piety, which alone,
through GOD’s mercy, can deliver us from them? It is an amazing thing, that these things should make so little impression upon the generality of men; and, but that the Scripture tells us of a god of this world, that blinds the eyes, and hardens the hearts of men, and makes them inconsiderate as brutes, we should be at a loss to give any account of it. We see that they are apprehensive enough of evil in this world, and industrious enough to avoid it; if any evil be great, though it be remote, they dread it; and though its coming be uncertain, yet they take care to prevent it. But, alas! as to these unspeakable evils and calamities, they are stupid and inconsiderate as blocks, the least fear of them is enough, and the least care and pains to avoid them is thought too much. Surely, brother, there was a time, when they had greater effects upon the world than now they, have.
Let me show thee what a devout father (St. J. CLIMACUS) has written concerning some penitents he once saw, and then judge what influence these things have had upon men, and what they ought in reason to have now.’ When first I came into this place,' says he,’ I beheld certain things,yhich neither the eyes of the sluggard have ever seen, nor the ears of the negligent ever heard, nor yet may it be conceived in the heart of any careless Christians. I saw many penitents standing with their eyes towards heaven, continually calling upon Almighty God with tears and sighs for pardon and mercy: Others that professed they were not worthy to lift up their eyes towards heaven, or to speak to Almighty GOD; and these held their faces down towards the ground, offering their souls in silence to the mercy of GOD, without speaking so much as one word. Others were clothed in hair cloth, and kneeling with their faces bowed down to their knees, and smiting their foreheads oftentimes upon the earth, did hase the very earth with their tears; and those that wanted tears did lament very grievously, because they wanted them. They had death continually before their eyes; and speaking one to another, they said, How think ye, brethren? What shall become of us at the dreadful hour? Shall the sentence of condemnation be revoked?’ Or shall our prayers perchance come into the Lord's ears? If they do, how shall they be received? And what profit shall we receive by them? Since they proceed out of unclean lips, it is to be feared, they may find but little favor in his sight. To which others would answer, Who knows whether the Lord will pardon us, whether he will turn himself to us, and not suffer us to perish? Let us now take courage, and persevere continually in crying unto him till the end: Let us return, my brethren, let us return with all speed, and return to the place from whence we are fallen, and let us in no wise pardon this filthy flesh which has undone us; but since it has crucified us, let us crucify it.' And then he proceeds to tell us how they treated their bodies, how they watched and fasted, and punished themselves for their offences against GOD; and how they behaved themselves when any of their brethren lay a dying. They compassed the bed of the dying man, and with earnest and vehement requests, demanded of him,’ How doest You, brother? How feelest you thyself? What shall become of thee? Have you obtained thy long suit? Art you arrived at the haven of thy salvation? Have you received an earnest of it? Have you heard a voice within thee, which said, " Thy sins be forgiven thee,' or, " Thy faith has made thee whole?" Or have you peradventure heard another voice which said unto thee, " The wicked shall be turned into
hell, and all the nations that forget GOD?" What answer makest You, good brother, unto us? Tell us something, we beseech thee, that we may understand by thee, what is reserved for us; for thy suit is now come to an end, and what sentence you shall now receive, shall never more be reversed: But our case as yet still depends, and looketh for sentence.'
These, my brother, were men that did in good earnest believe the truths of the Gospel concerning another world; and being fully persuaded that the punishments appointed for wicked men are most intolerable, were as fully resolved to flee from them. These were men that made use of that reason and understanding which God has given them; and since they thought it prudence to be apprehensive of lesser dangers, and to prepare against more inconsiderable evils; they would not, like the unruly horse that starts at a bird, and runs himself into a precipice, be fearless of the greatest dangers. And are not we concerned, to do the like, and to make the like use of that faith and reason which GOD has given us? Does not the fire of hell burn as furiously now as ever it did? Have those everlasting torments had any end prescribed them since that time? Or are we more able to endure them, than they were? Or have we any easier way of escaping them discovered to us, than was known to them P What easy ways our lusts may find out, I do not know; but sure I am, that there is but one safe and sure way, but one way of GOD's appointment, which was made known to them, as it is to us, and that is, the serving of God with all our might, in a holy and virtuous life; which if we fail to do, we shall, as certainly as GOD is true, be condemned to everlasting torments. Judge then, whether we have not reason to serve GOD, and whether it be not madness to live in that careless way which we see most men do?
CHAPTER 5
Containing a fifth Argument to a holy life, from the Consideration of those great Rewards GOD has prepared for good Men in the other World.
BUT now because these things may seem severe, I must desire thee to consider the reward which GOD has prepared in another world for those that serve him faithfully in this. I presume I need not tell thee, that no reward of right does belong to any services we can do; and therefore be the reward great or little, which GOD has prepared for us, we must acknowledge ourselves indebted to his infinite goodness for it, and that it is on our parts altogether undeserved; how much more then must we acknowledge ourselves indebted to his goodness, (and what a strong obligation should we reckon it to his service!) when the reward he has designed for us, is not little, like our services; but great, as we can imagine it to be, as our hearts can desire it should be?
To give thee a little sight of the greatness of this reward, (for it is not possible for thee, or me, to comprehend it fully,) I might lead thee through a multitude of considerations; but I shall restrain myself to some few, which deserve thy serious regard.. And,
1. We cannot but acknowledge, but Almighty GOD is very kind to his servants in this world, and there is not one of them can say that he now serveth GOD for nought. God has given them many good promises, and does give them many good things daily according to those promises. They have a competent share in the good things of the world, and such a blessing together with them, as makes them much more sweet and pleasant to them, than all the possessions of the wicked; and though they have their afflictions, yet they have their comforts, they have a peace within which none can disturb, and such joys as none can take from them, I mean the peace of their consciences, and the joys of the HOLY GHOST; they are either free from calamities, or they have such support under them, that they are rather matter of joy than sorrow; God is good to them at all times in a great measure, but sometimes more abundantly; witness the great things that he path done in all ages for then, What great deliverances has he given them? What cunning plots and devices against them has he brought to nought? What wonders has he wrought in their behalf? And how miraculously, when they have been in their greatest distress, has he made them to triumph over all their enemies? So that, those who have beheld it, have been constrained to cry out in the words of the Psalmist, 11 Verily there is a reward for the righteous; doubtless there is a GOD that judges the earth." (Psalm lviii. 11.)
Now if GOD deal thus kindly with his servants here, what kindness dost you think will he show them hereafter? If whilst they are doing his work, he bestows so many good things upon then:, what may they expect from him when his work is done? And if in the time of their trial they receive such great benefits from him, what shall they receive (thinkest thou) when their trial is ended? If such great things be done for their encouragement in his service, what great things are designed for the reward? Especially considering,
2. That the reward which GOD intends for them, shall not be proportioned to the little worthiness of their services, but to his own infinite goodness; it shall not be such as their services do deserve, but such as becomes him to bestow It is a "gift," as the Apostle tells us, (Rom. 6: 23,) and such a gift as shall show the Infinite Goodness of the Donor. Yea,
3. It is a gift that is designed to show it; GOD intends the fullest manifestation of his goodness by it, that he may receive everlasting praises both of men and angels. And how exceeding great must that gift be! When a Prince rewards the services of a poor subject, he considers not so much what his loyal subject deserves, as what becomes himself to bestow; and though the service may be but mean, yet he must give as a Prince, largely and freely, with respect to his honor: But if a Prince design, in rewarding a servant, to show his magnificence and liberality to the utmost, and to do himself the greatest honor he can, he will give the greatest things his kingdom will afford, and in the noblest and most honorable way. O how great then, and how good will the reward be, which the King of kings, the supreme Ruler and Governor of the world, will give to his faithful servants! How little less than infinite must that be, which will become so glorious a Majesty to bestow! Especially since he designs to manifest his goodness and bounty in the highest measure, and to let all the world know how much he deserved the love and service of all his creatures? When GOD before the foundations of the world did design to declare his power, and wisdom, and goodness, what a world did he create! What beautiful heavens! What glittering stars! What elements! And in how marvelous a manner did he unite and compact them together! And yet he intended this vast and beautiful building to last but for a time' and then to be destroyed; and he knew that the noblest of his creatures, which he made to inhabit it, would be rebellious against him, and few of them give him his due honor and obedience. Imagine then what he will do, when he designs the utmost manifestation of his almighty goodness, in rewarding his faithful servants! What a glorious place will he make for them! What riches and honors will he confer upon them! Will they not be as great as his infinite goodness can bestow, or as his infinite wisdom can judge to be becoming it.! And how incomparably, great must we needs judge those to be! And yet we may consider further,
4. That this reward designed for GOD's servants, is that which CHRIST has received from his FATHER to give them, for all his pains, and tears, and sweat, and blood; that it is the purchase of the blood of the Son of GOD, and the recompence of his obedience to the death. Now how great a reward must so beloved a SON deserve by so great and perfect an obedience! Can any thing, how excellent soever, be thought too good for him, or too great a recompence for his sufferings? If, considering our own poor services, we could not hope for such manifestations of GOD's goodness, yet considering the merits of CHRIST, we have no reason to doubt of them; for if infinite goodness can admit of any motive to show itself to the utmost, this must needs be the greatest and most prevailing. And yet further, to raise our thoughts one degree higher, we may consider,
5. This reward is not only the reward which CHRIST obtained for his servants, but the reward which he obtained for himself, as the very recompence which his heavenly FATHER has given him for his obedience; for that it is the very same reward which he has received, that his servants shall enjoy, the Scriptures teach us plainly. We learn it from his own mouth, (Mutt. 25:21,) where he bids the faithful servant,. that had improved his talents, " to enter into the joy of his LORD;" and one of his chosen servants, that knew as much of the matter as any man ever did, has told us the same, (Rom.. 8: 17,) where he expressly affirms, “that we are heirs of GOD, and co heirs with CHRIST JESUS." So that whatever glory, or joy, or riches, or honors CHRIST is possessed of upon the account of his obedience, that shall all his faithful servants enjoy together with him. Has God exalted him for his obedience, and given him a kingdom above all kingdoms? It is as certain that his servants shall be exalted likewise, and "reign together with him." (2 Tim. 2: 12; Rev. 22: 5.) Is CHRIST ascended into the highest heavens, and does he dwell in the bosom of his FATHER? It is as certain that he shall come one day from heaven, and receive all his servants to himself, that " where he is, they may be also." (John 14: 3.) Is that frail and mortal body, which he had whilst he was upon earth, and which suffered the pains and torments of the cross, changed into a glorious, immortal, impassible body? It is as certain that " the vile bodies of his servants shall be so changed likewise, and fashioned like to his glorious body, according to the working whereby he is able to subdue all things to himself." (Phil. 3: 21.) Is that glory which he is exalted to, that joy and happiness which he is possessed of, never to have an end? It is certain that the glory of his servants shall be as lasting; for it is "an inheritance incorruptible, undefiled, and that fades not away." (1 Pet. 1: 4.)
This, dear brother, is the reward of GOD's faithful servants; and can thy heart conceive any thing greater, or thy soul wish for any thing more? Can you conceive what it is to put off this vile mortal body, with all its evil affections, and uneasy attendants, to be freed from all diseases, all infirmities and deformities; to be like to the angels in heaven, and having put on incorruption and immortality, to shine like the sun in the firmament, in the kingdom of heaven? Can you conceive what a happiness it will be to be with CHRIST, to behold the blessed face of that dear person, who does so highly deserve of us, both upon the score of his infinite perfections, and likewise upon the account of his inestimable benefits? Can you conceive what a happiness it will be to " behold GOD face to face," as ST. PAUL's expressions are, (1 Cor. 13: 12,) or "to see him as he is," as ST. JOHN expresses it; (1 John 3: 2;) that is, to have the most clear and comprehensive knowledge of him that finite creatures can possibly have; to know all his adorable perfections, his almighty power, his incomprehensible wisdom, his eternal justice, his purity and
holiness, his immeasurable goodness and love; and to feel the mighty power of this knowledge upon our souls, transforming us into the likeness of GOD, and uniting our wills most perfectly to him, whereby we shall both possess GOD, and be possessed of him? Can you conceive what a happiness it will be, for millions of millions of such godlike creatures to be inseparably together, and with united hearts and mouths to be continually singing songs of praise to the great GOD of love, who loved them infinitely, and taught them to love him and one another? And can you think how much it will add to their happiness, to have a full assurance, that it shall never have an end, that it shall be as lasting as it is great, and never know the least diminution or decay?
I know all this is far above the reach of thy most raised thoughts; it is too great a happiness to enter into the heart of man: As "flesh and blood cannot inherit it," (1 Cor. 15: 5O,) that is, as man in his present weak and corruptible estate cannot be partaker of it; so neither can he comprehend it: When we are possessed of it, then, and not till then, shall we fully understand it.
O blessed GOD, why art you thus good to ungrateful and unworthy men? Why, have you prepared such a happiness for those who neither consider it, nor seek after it? Why is such a price put into the hands of fools, who have not the hearts to make use of it, who fondly choose to gratify their lusts, rather than to save their souls, and prefer the momentary enjoyment of sin and folly, before a glorious and happy immortality? Vain and foolish men, how is it that you understand not your own greatest interest? That reason and judgment which in other matters attend you, do in this, which is of the greatest moment, so strangely fail you? Does not all the world see, that you desire and seek after such things as you apprehend to be good, and that you are more or less careful in seeking after them, according to the value you put upon them? For a small estate you will take great pains, you will run great hazards, and suffer great hardships; for a great estate. you Will do and suffer more , and for a crown or kingdom yet more; and why then will you not do and suffer as much for his glorious and eternal reward, which far transcends all the riches and the glories of the world?
The author to the Hebrews tells us, that MOSES did despise the riches and honors and pleasures of the court of PHARAOH for this reward. (Heb. 11: 24, 25.) And that a multitude of wise and holy men " have had trial of cruel mockings and scourgings, of bonds and imprisonment, and have suffered patiently, yea joyfully," the worst things that wicked men or devils could inflict upon them, because they had their eyes upon it, and hoped to obtain it. And ST. AUGUSTINE, I remember, professes, that he could be content to do or suffer any thing, yea to suffer the torments of hell for a time, that he might come to heaven at last. And why is it, brother, that we have not as great an esteem of it? Or if we have, why do we not labor, why are we not willing to do and suffer as much for it? Dost you think that this care and pains are needless, as to the obtaining of it? Or may we hope for it without an holy life? What! dost you believe God to be a liar, or that he is not in earnest, when he tells thee, that " without holiness no man shall see hint?" (Heb. 12: 14.) Does not a reward necessarily relate to service, and can you expect the reward though you doest no service? Can you imagine, that such a reward, a reward so great and glorious, that the very best of men, notwithstanding the promises of GOD, hardly presume to hope for it, shall be given to those that either serve God not at all, or no farther than their lust will give them leave? What! is this a reward for apostates from GOD, for rebels against heaven, for those that desire it not, or value it not, but prefer the pleasures of sin and the profits of the world before it? Will it be the same thing whether men answer the end of their creation or not, whether they dishonor their holy profession by an unholy life or not, whether they love God or not, whether they follow the example of CHRIST or not, and in one word, whether they be meet for heavenly glory by pure and God like dispositions and the participation of the divine nature, or be ever so unmeet for it by brutish lusts or devilish qualities and dispositions?
There is a vast difference between heaven and hell; and ought there not to be a vast difference likewise between those that shall enjoy the one, and those that shall fall under the other? Can the holy and righteous GOD make so great a difference between the eternal estates of men, as to make some eternally happy, and others eternally miserable, who differ here one from another in little or nothing, but only in a little outward profession, or the observation of some few rites and ceremonies, or in a formal and civil carriage or demeanor? Surely, brother, it is impossible that these things should enter into the head of any sober and considering man, and therefore you must needs acknowledge the necessity of living a holy life, if you hopest for the heavenly glory and felicity; and is not the heavenly glory encouragement enough for thee to do so? Will not that make thee sufficient amends for the greatest care and pains you can take, for the worst things you can suffer, or the greatest hazards you can possibly run by it? Yes, undoubtedly it will; and therefore I leave the exhortation of the Apostle with thee. " Therefore, my beloved brethren, be ye steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the LORD." (1 Cor. 15: 58.) I shall add but one thing more.
CHAPTER 6:
Containing a Sixth Argument to a holy Life, from considering; That these Rewards and Punishments are not so far, as some People vainly imagine, THAT YOU wouldest consider these rewards and punishments, not as things at a great distance from, thee, but as they are in truth, very near unto thee. There is but a little part of a very short life, of a life which, at longest, is but a span long, between thee and them: We have at most but some few breaths to draw before we must pass into our eternal state, and be either happy or miserable without any manner of change or alteration for ever: Death is continually laying his snares for us, and has so many secret and unknown ways to do his work, that we live every moment as it were by miracle; and it is a much stranger thing that we have lived till this day, than it would be if we should die before to morrow.
It is true, we are apt to flatter ourselves with hopes of long life; but how fond such hopes are, the unexpected fall of some or other every day about us, may convince us. There are thousands now in their graves, that came no sooner into the world than we, who hoped to' live as long as we can do: And what are we, and what are our hopes, that both may not be cut off within a few hours? And why may not we make our beds in the dust as much sooner than we expect, as they have done?
Now tell me, my brother, has you so low an opinion of the heavenly glory and felicity, as that it cannot engage thee to serve GOD So' little a time for it? Or have hell torments so little of terror in them, that you can not resolve to undergo so short a trouble to avoid them? Or is there any thing in this world which can make thee neglect a matter of so great importance, when you thinkest how little a while you can enjoy it? Reflect upon thy life past, and consider what is become of all thy former pleasures; they arc past arid gone, and the time is coming when as much may be said of all thy worldly enjoyments; they will be as far from thee, and as useless to thee, as all thy pleasures are now: In the hour of death, and from that hour to all eternity you may say with them in the Book of Wisdom, " What has pride profited us? And what good have riches with all our vaunting brought us? All those things are passed away like a shadow, or like a post that hasteth by." And therefore be so wise as to contemn these worthless things, and for the little remainder of thy life, to endeavor to make sure of the better and more abiding things, which GOD has prepared for thee in heaven.
You have sometimes, perhaps, been visited with sickness, and has thought thyself to be upon the borders of the grave: Call to mind what thoughts did then possess thee: Didst you not then look upon the world as vanity? And did not thy past follies torment thee with a bitter remembrance? Did not the few good things that you hadst done, please thee better than all the world? And didst you not heartily repent, that thy whole life was not employed in such good ways? Remember, I beseech thee, that it will shortly come to that again; the evil day is at hand, thy present delights will be vanished, and thy worldly enjoyments be useless and unprofitable; and if you have not the conscience of a good life to cheer thee, you wilt be miserable without help or remedy.
O prepare, prepare for that time, and let nothing upon earth divert or hinder thee. Why should that rob thee of thy greatest bliss, which will not profit thee in the least when you have the greatest need of it? Why should that make thee miserable for ever, which cannot make thee happy for a little time?’ Remember thy end,' said a wise man,’ and you shall never do amiss.' He who knows that he stands upon the brink of eternity, is a bold fool if he dares do wickedly. He is mad that will commit a crime this day, who knows not but that before the next he may be bearing the punishments of it in everlasting sorrows.
Thus have I laid before thee, dear brother, some arguments and motives to persuade thee to a holy life. Weigh them well, and according to the reason you findest in them, so do; and I ask no more. Live, as a man created by GOD on purpose to know and love and serve him here, and to enjoy him for ever hereafter. Live, as a man advanced to the knowledge and profession of Christianity. Live, as a man that must give an account hereafter of his whole life to a just and impartial Judge. Live, as one that believes that he shall be unspeakably and eternally miserable if he lives amiss, and that he shall be eternally happy if he lives as he ought. Live, as one that knows that he has but a short life to live, a life that is but a moment in respect of eternity, and that (yet) upon this little moment his eternal state does depend. In a word: Live, as a man dying, hastening to the grave, and to the judgment seat of CHRIST, and to everlasting bliss or woe. Live thus, dear brother, and I have my desire. Only let me beg thy prayers, that I may live thus likewise, that both of us may be happy for ever. Amen.
