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what their words confess? Judging by men's actions, one would think they did not believe the gospel to be true. Oh melancholy day, when men's own tongues and professions shall be brought forward to witness against them, and to condemn them!

XI. How forward and painful should we be in this work, in which we are sure we can never do enough! If there were any danger of overdoing, then it might well cause men to moderate their endeavours. But we know, that if we could do all, we are but "unprofitable servants;" much more when we are sure we fail in all. Though all superstition, or worship of our own devising, may be called a righteousness overmuch; yet as long as you regulate your service by the rule of the word, that so it may have the true nature of obedience, you need never fear being righteous overmuch; for else we should reproach the Lord and Lawgiver of the church, as if he commanded us to do too much. Ah! if the world were not mad, they could never think that they who set themselves wholly to seek eternal life are righteous overmuch. The time is near when they will confess, that God could not be loved or served too much, and that no man could be too busy in seeking to save his soul. For the present world you may easily do too much, but for the world that is to come, while you keep by God's way, you can never do too much.

XII. Consider that they who trifle in the way to heaven, will lose all their labour, while serious endeavours would gain their end. Many who, like Agrippa, are but almost Christians, will find in the end they are but almost saved. Oh, how many professors of Christianity will find this true to their sorrow, who have had a mind to the ways of God, and have kept up a dull task of duty, and plodded on in a formal lifeless profession, but who never came up to serious Christianity! How many duties have they lost, for want of doing them thoroughly, and to the purpose! How far has many a man followed Christ, and yet forsaken him when it comes to the selling of all, to bearing the cross, to burning at the stake, or to renouncing all his

worldly interests and hopes for the gospel! What pains has many a man taken for heaven, that never obtained it! How many prayers, sermons, fasts, alms, good desires, confessions, sorrow and tears for sin, have all been lost, and fallen short of the kingdom! Methinks this should affright us out of our sluggishness, and make us strive to outstrip the highest formalist!

XIII. We have lost a great deal of precious time already, and therefore it is reasonable that we now labour so much the harder. If a traveller sleep, or trifle out the most of the day, he must travel so much the faster in the evening, or else he is likely to fall short of his journey's end. With some of us our childhood and youth are gone; with some also their middle age is past, and the time before us is very short and uncertain. How much have we spent in worldly thoughts and pursuits, on trifles or in mere idleness! Though in all likelihood the most of our time is spent, yet how little of our work is done; and is it not high time now to bestir ourselves in the evening of our days? The time which we have lost, can never be recalled. Should we not then redeem it, by improving the little which remains?

XIV. Consider that the greater your present labours, the greater will be your future joys. Though you may seem to lose your labour at present, yet the hour comes when you will find it with advantage. None will ever complain that he came to heaven at too dear a rate, or that his salvation cost him more labour than it was worth; but, on the contrary, it will be our joy to look back on our labours and sufferings, and to consider how the mighty power of God brought us through all. We may say of them, as Paul, "I reckon that the labours and sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us." We labour but for a moment, but we shall then rest for ever. All our tears will then be wiped away, and all our sorrows be swallowed up in an ocean of glory and joy.

XV. Consider that laborious striving for salvation,

is the way which the wisdom of God has prescribed as best, and which his sovereign authority has appointed as necessary. Who knows the way to heaven better than the God of heaven? When men tell us that we are too strict and precise, whom do they accuse,-God or us? And dare these men think that they are wiser than God? Do they know better than he what we must do to be saved? Mark well the language of God, and see how you can reconcile it with the language of the world: "The kingdom of heaven suffereth violence, and the violent take it by force." Or, as it is in Luke, "Every one presseth into it." "Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able." "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest." "Know ye not, that they which run in a race, run all, but one receiveth the prize? So run that ye may obtain." "If a man strive for masteries, yet is he not crowned, except he strive lawfully," that is, powerfully and prevailingly. "Work out your own salvation with fear and trembling." "Give diligence to make your calling and election sure." "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Such is the constant language of the Scriptures. And which shall I followGod or men?

God indeed has resolved that heaven shall not be had on easier terms. He has not only commanded it as a duty, but has indissolubly connected our salvation with the performance of it. Some, indeed, think it is good to be holy, but yet not of such absolute necessity, but that a man may be saved without it; but God has determined on the contrary, "that without holiness no man shall see his face." Seriousness is the very thing wherein consists our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but of the very life and essence of it.

XVI. Consider that this is a course which all men

in the world either do, or will approve of. There is not a man that ever was, or is, or shall be, but shall one day justify the diligence of the saints, and give his verdict in favour of their wisdom. It is true, it is now a way every where spoken against; but let me tell you, many that speak against it, do in their consciences approve of it; and even those that are now against it, will shortly be of another mind. If they get to heaven, their judgment will be changed before they come thither. If they go to hell, their mind will then be altered, whether they will or not.

Lastly, Consider that they who have been the most serious, painful Christians, when they come to die, do exceedingly lament their negligence. Even those that are derided by the world for being so strict, and are thought to be almost beside themselves for their extraordinary diligence, yet, when dying, are ready to exclaim, "Oh, that we had been a thousand times more holy, more heavenly, more laborious for our souls!" What a case then will worldly men be in, when their consciences are awakened, when from a death-bed they look behind them upon a negligent life, and before them upon a severe and terrible judgment! For my own part, I may say as Erasmus, "They accuse me of doing too much, but my own conscience accuses me for doing too little, and being too slow." It is, however, far easier bearing the scorn of the world, than the scourges of conscience. The world speaks at a distance without me, so that though I hear their words, I can choose whether or not I will feel them; but my conscience speaks within me, at the very heart, so that every check pierces me to the quick. Conscience, when it reprehends justly, is the messenger of God; but ungodly revilers are but the voice of the devil. As God and conscience are more useful friends than Satan and the world, so are they more dreadful, irresistible enemies.

PART II.

Thus I have set before you sufficient arguments against slothfulness and negligence; yet, lest all this should not prevail, I will add somewhat more, if it be possible to persuade you to be serious in your endeavours for heaven.

1. Consider God is serious with you; and why should not you be so with him? In his commands, he means as he speaks, and requires your unfeigned obedience. In his promises he is serious, and will fulfil them to the obedient, even to the least tittle. In his threatenings he is serious, and will make them all good against the rebellious. In his judgments he is serious, as he will make his enemies know to their terror, especially when it comes to the great reckoning day. And is it time then for us to trifle with God?

2. Jesus Christ was serious in purchasing our redemption. He was serious in teaching, when, for this purpose, he neglected his meat and his drink. He was serious in praying, when he "continued all night" in this sacred exercise. He was serious in doing good, "when his friends came to lay hands on him, thinking he was beside himself." He was serious in suffering, when he was tempted, betrayed, spit on, buffetted, crowned with thorns, sweat drops of blood, was crucified, died. There was no trifling in all this; and should not we be serious in seeking our own salvation?

3. The Holy Ghost is serious in soliciting us for our happiness. His motions are frequent and pressing, and importunate. He strives with our hearts; he is "grieved" when we resist him. And should not we be serious in obeying his motions, and yielding to his suit?

4. The ministers of Christ are serious in instructing and exhorting you, and why should not you be

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