A Second Guide to Heaven, Chapter 10
CHAP. X.
4. Query. How may we prevent this dreadful loss? Therefore if possible, deceive not, lose not your selves. You read, that it's your all. You have but one self, one Soul to be damn'd or sav'd. You have many other Persons, matters and things that throng in; but throw them all aside, and mind this one thing needful.
Ans. YOu must know, that Men will be Premise I persuaded to any thing sooner than this: You may persuade them to mind their Estates, their Health, their Houses, their Grounds, their Wives, their Children, the Times, nay, others, and their matters, that nothing concern them sooner than mind themselves. There are many Wise Men, States-men, ingenuous Artificers, great Scholars, diligent and good Country-men, that will wisely and carefully take care of all in their way, but themselves. Rare Arts found out, great and mighty Buildings rais'd, great improvement of Lands, careful Educating and placing abroad Children,Nemo in sese tentat descendere, nemo. but none look to themselves, or very few, to good purpose; nay, with respect to themselves, they will be concern'd for their food, their ease, their warm Rooms, wholesome Air, pleasant walks for the Body, and yet not regard the Soul; yet farther as to their Souls, you may persuade them to Read, to Hear, to Pray, to give Alms, and yet not prevail with them to look into their Hearts, and see how matters stand betwixt God and their Souls. It's very sad, that Men should be no more earnest for their own good, Prov. 15.32. We read, that Men despise their own Souls; and Chap. 19.16. He that keepeth the Commandment keepeth his own Soul, but he that despiseth his ways shall die. He regardeth not his own ways, not regard or mind what he doth, nor how 'tis done.
Premise II 2. None can do this work for you, none can deceive, and none can undeceive you, unless you will your selves. Who can harm you, if you will be Wise for your own Souls? the Devil may tempt, others may allure, temptations may offer themselves; but you wound your selves, you stab your own Souls; I know there are many snares and great temptations, but you set to your own Hand, and Seal your own Destruction: Nor can any help you, unless you be Wise your selves; Ministers may Preach, set Rules before you, Friends persuade; but this Heart-work, this Soul-work, none can do for you. Alas! they can't know your secret workings, who knows the thoughts of your Heads, and the affections of your Heart? Others may hear your words, your Prayers, see your Profession, but who sees your Hearts? whether you are sincere, serious, fervent, in what you do? They may see your Clothes and the spots on them, but who knows whether you have clean Hearts, or sees the spots and defilements on them? It's very sad that Men should be so little concern'd.
3. Having premis'd these two things, we may prevent Self-Destruction by
Four RULES.
1. By not resting short of real Godliness.
2. By not relying on others.
3. By pressing after Self-Salvation, as great and rich.
4. By doing it as a work, and as my work.
Rule 1. Rest not on any thing short of real goodness, I mean of being truly good your selves. Many have rich and good things, but are not good themselves.
1. Rest not pleas'd and satisfied with all the good things of this Life. I hope you are sensible, that the vilest of Men may have all these, and be never the better, but much the worse. Were not Pharaoh, Nebuchadnezzar, Belshazzar, and Herod, rais'd to great dignities, mighty power, large Territories, and yet abhorr'd and cast off by God, as wicked? How many live plentifully and comfortably all their days, and yet their Heads, Hearts, and Lives wicked and abominable to God? I believe you take this for granted, as to many you know Now, why should you rest on that without you? Some are proud of their Estates, others of their Wisdom, a third of their House, Gardens, or gaudy Apparel: An Ass may be laden with your Riches, and yet an Ass still. How many Thousands, Millions, please, undoe themselves with these vain things? But suppose you have Children, dear Friends, whether good or bad, yet still the enquiry remains, am I good my self?
2. Rest not on Gospel, Priviledges, Ordinances or Duties. You may live under the choicest means of Grace, and yet be in a dangerous, desperate, damnable condition. How many Thousands have liv'd under able faithful Ministers, heard many powerful searching Sermons, and have Pray'd and Fasted, and receiv'd the Blessed Sacraments, and yet are harden'd, dead in Sins and Trespasses? many are Ignorant, Worldly, Sensual; some Proud, vain and masterless in their unrulely Affections and Lusts; others Hypocritical and false to God and Man; many turn'd Atheistical and openly prophane. Some Parishes and Towns, where there have been Learned, Holy and Laborious Ministers, ye not one Family in Ten, in Twenty, that pray to God, or scarce read the Scriptures all the Week. That had they liv'd in the dark corners of America and Africa, or in the Idolatrous blind parts of Asia and Europe, had been as good, it may be not so vile and abominable. The Apostle intimates, that such as have been enlightn'd and tasted the Heavenly gift, and made partakers of the common gifts of the Holy Ghost,Matth. 13.20, 21. John 5.35. and have tasted some relish and sweetness in the word of God, and yet come short of Salvation. What though I seem to Pray in my Family, in my Closet, in the Congregation, if my Prayers reach not Heaven, and my Heart and Life? it's to no purpose. We read of Prayers, that are an Abomination to God.
There are many things that are good, choice and excellent, but all nothing to you, unless you are good. Tit. 1.15. To the pure all things are pure.
1. God the Father is a Father to his own people, a Loving, Gracious and Glorious Father to them; but what is all this to you, unless you are his Children? Can you imagine that he is a loving Father to the wicked, that he calls the Devils Children his? No, says God, If I am your Father, I expect mine Honour and Fear. Mal. 1.6, 7. and that you come out from the World. 2 Cor. 6. last. Indeed we all cry Our Father which art in Heaven, but God knows his own Children, and their cry; most that say so, have no Father there, but in another place. John 8.44. Such as call God Father, must pass their Sojourning in Fear. Rom. 8.15. Gal. 4.6.1 Pet. 1.17. They have the Spirit of Adoption, that cry Abba Father. God is a Judge too, an angry Judge, a jealous God, a revenger,Nahum 1. beg. full of fury, a consuming fire. Now you that have so often called God Father, sit down and consider, may not he say, Depart, I never knew you, that is, to be my Children; My Children love me, delight in me, fear my displeasure, prize my favour, did you ever? God loves His every day, and God is angry with the wicked every day, lying down, rising up. Psal 7.11. Psal. 11.5, 6, 7. God was angry with the old World, with Sodom, Josh 10 and 11 Chap.with the lost Angels, with Saul, and Cain and Esau, and the Egyptians and the Canannites, with Thousands of the Israelites; I mean those that he cast off and abhorr'd,1 Cor. 10. beg. Rom. 15.4. Heb. 12.14 …5. and this written for our Learning? Are we better than Esau, and many of the Israelites? they were not all Israel, and we are all Christians.
2. But may we not fly to Christ, a precious merciful Saviour? he will save us, though lost and utterly undone. I fear this hath been a great snare, whereas one is sav'd by Christ, I fear Hundreds, if not Thousands are destroy'd, groundlessly presuming on his merits; It would be too large to run out into many particulars, only I beg you for your own good, that you be not deceiv'd and undone on this account. A little to search and consider, whom Christ came to save, and in what way they are to be sav'd in and by him, and how Christ liv'd himself, and whom they were, that Christ sav'd and delighted in on Earth? If he sav'd all, why did not so many leave him. John 6. last? why complain, ye will not come to me that ye might have Life. Chap. 5.40. Why does he say, My Sheep hear my Voice? Chap. 10.3, 14, 16, 26, 27. Other Sheep I know not; did not Christ Preach that Doctrine himself Chap. 5.28, 29. They that have done good, rise to the Resurrection of Life, and they that have done evil, to the Resurrection of Damnation. Why could not he save them for ever? Christ doth not say, be it unto you according to my mercy and merits, but, be it unto you according to your Faith. He could not do much there, because of their unbelief, and yet the grossest unbelievers presume, on his merits. Now it's worthy your consideration, that though Christ be so precious in himself, and to God, yet amongst Men he is only so to believers; though a rock of Ages, he is a stone of stumbling,1 Pet. 2.7, 8. and a Rock of offence to the disobedient.
2. Rest not on others Approbation.
For suppose many do think well of you, at least say so, when they mean otherwise: As most flatter one another, few speak their minds freely, it may be it puffs you up in pride, it doth you much hurt, no good: Are you really the better?
1. Is this a ground to Build on? Is your State the better or more sure? Do they know your insides. Christ saith; Judge not according to the outward Appearance, this is not Righteous Judgement, and yet Men can judge no otherwise? Is any Man the richer that drives a great Trade, and makes a noise in the World, because many think so, when he is really poor, and at last cast into Prison for debt? will this comfort and relieve him in Prison, or help pay his Debts? The Scribes and Pharisees appear'd gloriously in the World; who so strict and zealous, ready to check Christ and his Disciples for breach of the Sabbath, for keeping company with Sinners, for not Fasting? so strict, that 'twas a Saying then, That if but Two go to Heaven, one of them would be a Scribe, and the other a Pharisee; Luke 18.11.and yet Christ, that knew them better, calls them Hypocrites, painted Sepulchres; and says plainly to them, Luke 16.15. Ye justifie your selves before Men, but God knoweth your hearts; for that which is highly esteem'd amongst Men, is an abomination in the sight of God. No doubt but Men commended the Pharisee, but God rather justifies the Publican. Such duties as may pass for high Devotion with Man, may be Abomination to God. For the Lords sake therefore, trust not to mens Thoughts or Approbation of you.1 Pet. 5.12. Alas! the best can but say with Paul, A Beloved Brother, as I suppose.
2. As your state is not sure, nor secur'd by it, so neither are their Thoughts any Addition to your happiness. You may be tickl'd and puff't up with Pride thereby, and when scorn'd, despis'd, and censur'd, as much cast down; for an Hypocrite lives upon the breath of the people; whereas the Apostle says, and all sincere Christians with him,2 Cor. 1.12. this is our rejoycing, the testimony of our Conscience, &c. The Hypocrite says, This is my Rejoycing, the Testimony of my good Neighbours. Christ says, They go into the Synagogues, and into the corners of the streets, Matth. 6. beg.and blow a Trumpet, and hang down the head, and all this to be seen of Men, and they have their reward, and a poor one it is. The applause of Men, sinful Worms, instead of the favour of God; is this worth the loss of Heaven, and suffering the Torments of Hell? What shall be said or done to convince such of their folly and madness? Alas! what can they do for you? such as the worm is, such is his favour. Isa. 2.22. Cease ye from Man; wherein he to be accounted of?
Rule 3. That you may, and must, seek your good and happiness this way.
Then make it your solemn, your main, your only business, to look to your selves, that you be truly good, and shall be Eternally sav'd; that is, give all diligence to make your Calling and Election sure. 2 Pet. 1.10, 11. not in respect of God, his Counsel is firm and stable, he knows His; but as to your selves, make it sure in it self, and if, possible, known to you. How can you live quiet and contented, and so many years hear, and read and pray, and not know whether you shall be damn'd or sav'd to all Eternity? How can you lye down or rise up in peace, when Austin would not for the whole World be in an unconverted state one hour, lest he should die then and perish Eternally; and you have lain down, and risen up days and years in it well-pleas'd, brisk and merry, when for ought you know, you may be in Hell to Morrow or next Week: When this great Work is well done, then all is well.
1. I do not mean, this minding your selves takes off from minding the well-fare of others; God hath in Wisdom been graciously pleas'd to make this, one great part of our Work; and in many cases it's our Sin and hurt not to do it. True Charity seeketh not her own.Acts 4.22. 2 Cor. 13.5. So let not Man seek his own, but every Man anothers Wealth. 1 Cor. 10.24. Which the good Apostle did not. v. 33. Not seeking mine own profit, but the profit of many.
2. I do not mean seeking our own, in opposition to the Glory of God and the Interest of Christ; for in seeking this, we most truly seek our selves; and herein we are to deny ourselves, and lose our Lives, and so save our selves. The Apostle says, We are not our own, but Christ's that bought us. 1 Cor. 6.19. This is the great sin of many. Phil. 2.20. All seek their own things, not the things of Jesus Christ. God hath been graciously pleas'd to joyn together his own Glory and our Salvation, and therefore I think it needless, yea sinful to propose, whether I could be contented to lye in Hell, so as God be Glorified? What God hath joyn'd together, why should Man put asunder?
3. Nay, God hath been pleas'd to back all the duties he lays on us, and requires of us, with arguments fetcht from our selves, our own good. There is not one Command, but, he tells us, is for our good.Deut. 32.37. Ch. 30.15, 19, 20. Moses often urgeth this, fear and love and serve God, this is your Life, that it may be well with you. It's Blessing or Cursing, Life or Death. What Arguments are made use of? Whatever is good and useful, necessary, reviving and glorious, it's made use of.
1. Do you prize Life and length of days? Psal. 34.12. What Man is he that desireth Life; and loveth many days, that he may see good? Let him refrain from Evil, and do Good. Prov. 3.16. Length of days is in her right hand. But then the Wise Man makes a large Proposal, Eccles. 6.3.6. If a man beget an Hundred Children, and live many years, nay, though 2000 Years, yet he must be buried in darkness, and all is gone. Now, therefore God assures us of Eternal Life. John 3.15. Ch. 4.36. Ch. 6.47. to 51. Never die, ever live. Though your Fathers did eat Manna, Food from Heaven, they are dead, but he that eateth the bread of Life, shall Live for ever.
2. Do there manifold Blessings accompany Life, to make a Man happy and blessed? why all those God promiseth, God will take away what is hurtful and troublesome, and give all that is good; he will wipe away all tears, remove all sorrow. Rev. 21.4. No more Death, no Sorrow, no Crying, no Pain; others want (and Hunger-pinch'd; they shall Hunger no more. Ch. 7.16. and because Darkness uncomfortable, no more any Night. Chap. 22.5. You shall have all your wants supply'd, your desire satisfy'd. The greatest, the highest Friends, the sweetest Company, the richest Feast and Dainties, the Feast of the Marriage of the Lamb; the highest honour, you shall be Kings and Priests. Rev. 1.6. The Children of God, your Bodies shine as the Sun, beyond it, like unto Christ's. Phil. 3. last. Rais'd glorious, though sown in dishonour amongst the Clods and Worms; rais'd in Power, though sown in Weakness, not able to lift an hand,1 Cor. 15.42, 43, 44. open an eye, resist the crawling Worms; sown in corruption, rais'd in incorruption. What will it be to meet Jesus Christ with all his holy Angels in the Clouds, in the Air? What will the splendour and shining beauty of the Soul be? Eye hath not seen, nor Ear hath heard; nor can it now be conceiv'd what God hath prepar'd, and will do for his Glorified Souls. Now, stand by, filthy, drossy, deceitful World, that buries all its Admirers and Favourites in the dust. My Friends, this, this is that I am now persuading you to, to get durable Riches, lasting Good, Rivers of Pleasure, true Peace, Everlasting Joy; that Soul and Body may be sav'd, and be Eternally happy.
Rule 4. You must do it heartily, as a great Work, and your proper Work.
Now one would think, there were no need of many Arguments to persuade Men to this, especially, when they must Eternally and miserably perish, if not thus sav'd, lye tormented in Hell to all Eternity; and there is no escaping, if you neglect this so great Salvation. Why, Sinners, will you be damn'd?Heb. 2.3. Why will you not live?Ezek. 18. last. Why are you backward, unwilling to be sav'd? It's very strange Men should so hardly be persuaded to it. It's very hard to persuade Men of the truth of those things, who hath believ'd our report Isa. 53.1. few or none. It's true, not many deny it and laugh at it, though more now adays than formerly; yet those that deny it not, do not actually believe these things. If so, it would make a mighty change in the World. Men would sit down and weep, and refuse to be comforted, till some hopes of being sav'd. Did Men verily believe, that such and such Sinners must inevitably perish, and that in a very short time, and that they are in this dangerous condition; could they live as the most do? The Israelites were shut out of Caanan because of their unbelief: God sware in his Wrath, Heb. 3. last. and what doth the Apostle make of it? v. 12. Take heed therefore, Brethren, lest there be in any of you an Heart of unbelief. and Chap. 4.1. Let us therefore fear, lest we come short, it can't be meant of that Earthly Caanan, and therefore must be understood of Heaven. Christ saith, He that believeth not on the Son, hath not Life, but the Wrath of God abideth on him. This cannot be understood of believing only that Christ is the Son of God, or that he is come into the World, or that he died at Jerusalem, and is Ascended into Heaven. If this Faith were enough, the Devils might be sav'd, for they confest that he was the Son of God? and the Apostle says, the Devils believe and tremble. Jam. 2.14. to 20. there he fully declares, That Faith is dead without Works, that is, no Faith. As the Body is a dead Carkass without the Soul. Do you so believe a God, as to fear, honour, and obey him? so believe in Christ, as to prize him above all? Phil. 3.3. &c. and despise all in comparison of him? so believe a Hell, as to fly from the Wrath to come? so believe a Heaven, as to strive, run, fight, and take Heaven by violence? Alas! where, who, are the Persons in good earnest, that do heartily make it their business to be sav'd? a few notions in the head, and empty words in the Mouth, but no lively sense and savour of the things of God within: Will you thus be deluded with a shew and profession? You read of a form of knowledge, Rom. 2.20. and a form of Godliness; 2 Tim. 3.5. a Scheme or Systeme of notions, such as Tutours read to their Pupils; and the other is a Mask, a Vizour, an Appearance, but no good works, very vile under such a shew.
2. It's therefore very difficult, and, without true Faith, impossible, to bring Men to the real practical part of Religion, that is, to be truly good, and be Eternally sav'd. It's indeed the mighty work of God, the same God that made Heaven and Earth, that can shake Mountains, that can change wicked Hearts; it's not Means, Ministers, Mercies or Judgments. How many sit under the most lively awaking means, and not mov'd to one duty, nor brought off from one sin? It's difficult to convince Men
1. That this is their work and business, the business of their lives, they believe it's to be done, but a small matter will serve; they know they can't get Mony, Houses, Estates, without plodding or working; but that it's easie to get to Heaven. Either they think it too hard, too much, and impossible, and so will not lift at a mountain, that can't move a Tree; will not reach at the Sun or Clouds, that can't reach the top of a Tree or Tower. Alas! say, or think, some, we can't Pray at all, and must we do it so often, so constantly, so fervently? or else they think it very easie and light; and shall a man lift mightily at a Feather or Straw, that he can move with the top of his finger? or shall a man set out before Sun-rising, or early in the morn, when he can dispatch his Journy before night? or labour and sweat all day, at the work he can finish in an hour? on these two dangerous Rocks, most split their Souls, and are lost. Says one, I would gladly get to Heaven, but there is more requir'd than I can do; I'le labour for my Body, for my Family, and that's as much as I can do, i'le trust God with my Soul. Let Ministers and Scholars mind their Books, and Heaven, and their Souls, that have nothing else to do. I can never Pray, and Read, and Discourse, and understand, as others. Another says, there is more ado made about it than need; I doubt not but I shall do as well as the best. It's but Repenting, Praying, and sending for a good Minister at last, and all will be well. It's an easie short passage to Heaven. A prophane wretch was wont to say, three words at last, Lord, have mercy, would carry him to Heaven; and poor wretch, riding over a great Bridge, his Horse started, leapt over, and he was drown'd, the words he was heard to utter, were, Devil, take all. It's dangerous jesting about these great things.
2. It's hard to convince each man that this is his business. Each man must Pray, Believe, Repent for himself. As no man can eat and drink for me, so none can love God for me, repent for me, believe in Jesus Christ for me, go to Heaven or Hell for me; none can bear Deaths-pangs and horrors for me. I know Masters and Mistresses, and great and rich persons take more liberty of spending their time idly, than Servants and the meaner sort; and it's true, the like labour and pains may not be requir'd and expected from you: But I could never yet see any ground from Scripture, or reason, that the greatest Lord or Lady should have more liberty granted to spend a day or a week unprofitably and sinfully, than another? That the greatest could justly say, I have this hour or day to spend as I please; they say, or think indeed, who is Lord over us, our Tongues, our time is our own? They shall find a Lord, that will call them to an account; unless they should think the Master should expect less work from them, because he gives them more meat and wages. Are your hands, and eyes and ears, not made for service? will it be any comfort for you at last, to think, more delicate dishes of choice meat, pleasant Wine and Liquors have gone down this Throat, than others? and these limbs have lain at ease, stretcht on the Couch and Bed, when others have been sweating and tir'd? Whatever Great Persons, and Masters and Mistresses think, their Temptations are great because, under no check and controul: 'Twere well, we had one every night to call us to an account, or that we would call our selves to an account. How many chide their Servants, check and reprove their Children, and in the mean while forget, neglect themselves?