Nu. xiv. 24. together, the end of his work with the end of his days, and so came to his grave, in a full age, as a shock of corn cometh in in his season.' Job v. 26. Jacob also, when he blessed his sons, as he lay upon his death-bed before them, doth sweetly comfort himself with this, after all his toil and travel, saying, 'I have waited for thy salvation, O Lord,'* as if he had said, Lord, I have faithfully walked before thee in the days of my pilgrimage, through the help and power of thy grace; and now having nothing to do but to die, I lie waiting for thy coming to gather me up to thyself and my father: so, when he had made an end of commanding his sons,' now his bottom was wound,† 'he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.' Ge. xlix. 18-33. Caleb and Joshua are said to be men of excellent spirit, because they were faithful in this their work. David was eminent this way, and had done his work before his death-day came: After he had served his own generation by the will of God,' then he fell on sleep.' Ac. xiii. 36. Which in the Old Testament is signified by three passages, 1. By his losing his heat before his death, thereby showing his work for God was done, he now only waited to die. 2. By that passage, these are the last words of David,' even the wind up of all the doctrines of that sweet psalmist of Israel. 2 Sa. xxiii. 1, 2. 3. That in the Psalms is very significant, The prayers of David the son of Jesse are ended.' Ps. lxxii. 20. In the whole, they all do doubtless speak forth this in the main, that David made great conscience of walking with God, by labouring to drive his work before him, that his work and life might meet together for that indeed is a good man's wisdom. Job had great conscience also as to this very thing, as witness both God's testimony and his own conscience for him. Job i. 8; xxxi. Elijah had brought his work to that issue that he had but to anoint Hazael to be king of Assyria, Jehu to be king of Israel, and Elisha prophet in his room, and then to be caught up into heaven. 1 Ki. xix. 15, 16. 6 they approach, as all our moments have duties assigned to them. Omissions can never be recovered; hence the necessity of forgiveness for Christ's sake, who fulfilled every duty, and hence the necessity of perpetual watchfulness.—ED. *How delightfully does this exclamation flow from the lips of the pious patriarch, overcome by his exertion in this solemn death-bed scene. He pauses, and then, with his recovering breath, appeals to heaven-'I have waited for thy salvation, O Lord.' Poor old man, the cold sweat of death is on thy brow, the angels stand ready to open the gate of the celestial city; finish thy solemn instructions to thy children, and then thou shalt enter upon the fruition of all thy patient waiting, thy fearing, fighting, trembling, doubting, shall be absorbed in immeasurable, eternal bliss.-ED. This is a very illustrative allusion. When a spinner has wound up all his material, the technical term is, 'The bottom is wound.' When a poor spinner, by age or infirmity, is incapable of work, it would be said, 'Ah! his bottom is wound.' In this text, Jacob had finally made an end of all his earthly duties, and had now only to close his eyes for the last time upon the world.--ED. VOL. I. What shall I say? I might come to Hezekiah, Jehoshaphat, Josias; with old Simeon also, whose days were lengthened chiefly, not because he was behind with God and his conscience as to his work for God in the world, but to see with his eyes now at last the Lord's Christ: a sweet forefitting for death! Zacharias, with Elizabeth his wife, that good old couple also, how tender and doubtful were they in this matter, to walk in all the commandments and ordinances of the Lord,' in a blessed blameless way! Lu. i. 6; ii. 25. Their son also is not to be left out, who rather than he would be put out of his way, and hindered from fulfilling his course, would venture the loss of the love of a king, and the loss of his head for a word. Mar. vi. 17, 18. these, with many more, are as so many mighty arguments for the praise of that I asserted before, to wit, that it is the duty and wisdom of those that fear God, so to manage their time and work, that he hath here allotted unto them, that they may not have part of their work to do when they should be departing this world. I might urge also many reasons to enforce this truth upon you, as, [Reasons to enforce this duty.] All First. Otherwise, the great and chief design of God in sending us into the world, especially in converting us and possessing our souls with gifts and graces, and many other benefits, that we might here be to the glory of his grace, is as much as in us lies, frustrate and disappointed. This people have I formed for myself,' saith he, they shall show forth my praise:' Is. xliii. 21. and so again, ‘ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruit, and that your fruit should remain.' Ja. xv. 16. God never intended, when he covered thy nakedness with the righteousness of his dear Son, and delivered thee from the condemning power of sin and the law, that thou shouldst still live as do those who know not God. This I say therefore,' saith Paul, and testify in the Lord; that ye henceforth walk not as other Gentiles, in the vanity of their mind.' Ep. iv. 17. What, a Christian, and live as does the world? Jn. xvii, 16. A Christian, and spend thy time, thy strength, and parts, for things that perish in the using? Remember, man, if the grace of God hath taken hold of thy soul, thou art a man of another world, and indeed a subject of another and more noble kingdom, the kingdom of God, which is the kingdom of the gospel, of grace, of faith and righteousness, and the kingdom of heaven hereafter. Ro. xiv. 16-18. In these things thou shouldst exercise thyself; not making heavenly things which God hath bestowed upon thee to stoop to things that are of the world, but rather here beat down thy body, mortify thy members; hoist up thy mind to the things that are above, and practically hold forth before all the 4 Z world that blessed word of life. 1 Co. ix. 26, 27. This, I say, is God's design; this is the tendency, the natural tendency of every grace of God bestowed upon thee: and herein is our Father glorified, that we bring forth much fruit. Col. iii. 1—4. Jn. xv. S. Third. Another reason why those that fear God should so manage their time and work for God in this world, that they may not have part to do when they should be departing this life, it is, because loitering in thy work doth, as much as in it lieth, defer and hold back the second coming of our Lord and Saviour Jesus Christ. One thing, amongst many, that letteth† the appearing of Christ in the clouds of heaven, is, that his body, with the several members thereof, are not yet complete and full; they are not all yet come to the knowledge of the Son of God, to the measure of the stature of the fulness of Christ;' Ep. iv. 8-13; that is, to the complete making up of his body; for as Peter saith, The Lord is not slack concerning his promise, as some men count slackness, but is long-suffer Second. A second reason why Christians should so manage their time and the work that God hath appointed them to do for his name in this world, that they may not have part thereof to do when they should be departing this world, it is because, if they do not, dying will be a hard work with them especially if God awakeneth them about their neglect of their duty. 1 Co. xi. 30-32. The way of God with his people is to visit their sins in this life; and the worst time for thee to be visited for them, is when thy life is smitten down, as it were to the dust of death, even when all natural infirming to us-ward, not willing that any should perish, ities break in like a flood upon thee, sickness, but that all should come to repentance.' 2 Pe. iii. 9, fainting, pains, wearisomeness, and the like; now And so also to the complete performance of ail I say, to be charged also with the neglect of duty, their duty and work they have for God in this when in no capacity to do it; yea, perhaps so world. And I say, the faster the work of confeeble, as scarce able to abide to hear thy dearest version, repentance, faith, self-denial, and the rest friend in this life speak to thee; will not this make of the Christian duties, are performed by the dying hard. Yea, when thou shalt seem both in saints in their day, the more they make way for thine own eyes, as also in the eyes of others, to the coming of the Lord from heaven. Wherefore fall short of the kingdom of heaven for this and Peter saith again, Seeing then that' we look for the other transgression, will not this make dying such things, what manner of persons ought we hard? He. iv. 1, 2. David found it hard, when he to be in all holy conversation and godliness, lookcried, O spare me' a little, that I may recovering for, and hasting unto,' or, as it is in the marstrength before I go hence, and be no more.' Ps. xxxix. 13. David at this time was chastened for some iniquity; yea, brought for his folly to the doors of the shadow of death. But here he could not enter without great distress of mind; wherefore he cries out for respite and time to do the will of God, and the work allotted to him. So again, "The sorrows of death compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow: then called I upon the name of the Lord.' Ay, this will make thee cry, though thou be as good as David! Wherefore learn by his sorrow, as he himself also learned, at last, to serve his own generation by the will of God, before he fell asleep. God can tell how to pardon thy sins, and yet make them such a bitter thing, and so heavy a burden to thee, that thou wouldst not, if thou wast but once distressed with it, come there again for all this world, Ah! it is easy with him to have this pardon in his bosom, when yet he is breaking all thy bones, and pouring out thy gall upon the ground; yea, to show himself then unto thee in so dreadful a majesty, that heaven and earth shall seem to thee to tremble at his presence! Let then the thoughts of this prevail with thee, as a reason of great weight to provoke thee to study to manage thy time and work in wisdom while thou art well.* gin, hasting the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.' 2 Pe. iii. 11, 12. When the bride hath made herself ready, the marriage of the Lamb is come.' Re. xix. 7. That is, the Lord will then wait upon the world no longer, when his saints are fit to receive him. As he said to Lot when he came to burn down Sodom, Haste thee' to Zoar, for I cannot do anything till thou be come thither,' Ge. xix. 20-22. So concerning the great day of judgment to the world, which shall be also the day of blessedness and rest to the people of God, it cannot come until the Lamb's wife hath made herself ready; until all the saints that belong to glory are ready. And before I go further, what might I yet say to fasten this reason upon the truly gracious soul? What! wilt thou yet loiter in the work of thy day? wilt thou still be unwilling to hasten righteousness? dost thou not know that thou by so doing deferrest the coming of thy dearest Lord? Besides, that is the day of his glory, upon us the fulfilment of our daily duties. How incomprehensible are the ways of God. His love is proved by bitterly convicting us of sin, of righteousness, and of judgment. Like whelming as to drive us to the verge of despair and selfChristian and Hopeful in Doubting Castle, sometimes so overdestruction. We fall not down the precipice, for still there is hope and pardon in his bosom, and at the proper time it will be revealed.-Ed. That preventeth; 'letteth' is from the old verb to let or *These are solemn and most weighty arguments to press hinder, as used Ro. i. 13.-ED. the day when he shall come in the glory of his Father and of the holy angels; and wilt not thou by thy diligence help it forwards? Must also the general assembly and church of the first-born wait upon thee for their full portions of glory? Wilt thou by thus doing endeavour to keep them wrapt up still in the dust of the earth, there to dwell with the worm and corruption? The Lord awaken thee, that thou mayst see thy loitering doth do this, and doth also hinder thy own soul of the heritance prepared for thee.* 4. Another reason why saints should press hard after a complete performing their work that God hath allotted unto them is, because, so far forth as they fall short, in that they impair their own glory. For as the Lord hath commanded his people to work for him in this world, so also he of grace hath promised to reward whatever they Christianly do. For whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bound or free. Yea, he counts it unrighteousness to forget their work of faith and labour of love, but a righteous thing to recompense them for it in the day of our Lord Jesus. He. vi. 10. 2 Th. i. 6, 7. This, well considered, is of great force to prevail with those that are covetous of glory, such as Moses and Paul, with the rest of that spirit. As the apostle saith also to the saints at Corinth, Be stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.' 1 Co. xv. 50. Christ's sake. This is of absolute use in this matter; yea, so absolute, that it is impossible for any Christian to do his word Christianly without some enjoyment of it. For this, in the 1st of Luke, is made the very ground of all good works, both as to their nature and our continuance in them; and is also reckoned there an essential part of that covenant that God made with our fathers; even that he would grant unto us that we, being deliin-vered out of the hands of our enemies, might serve him without fear, in holiness and righteousness, before him all the days of our life.' Lu. i. 74, 75. And indeed, take this away, and what ground can there be laid for any man to persevere in good works? None at all. For take away grace and remission of sins for Christ's sake, and you leave men nothing to help them but the terrors of the law and judgment of God, which, at best, can beget but a servile and slavish spirit in that man in whom it dwells; which spirit is so far off from being an help to us in our pursuit of good works, that it makes us we cannot endure that which is commanded, but, Israel-like, it flieth from God even as from the face of a serpent. He. xii. 20. Ex. xix. As Solomon saith, A servant will not be corrected by words, for, though he understand, he will not answer.' Pr. xxix. 19. Get thou then thy soul possessed with the spirit of the Son, and believe thou art set perfectly free by him from whatsoever thou by sin hast deserved at the hand of revenging justice. This doctrine unlooseth thy bands, takes off thy yoke, and lets thee go upright. This doctrine puts spiritual and heavenly inclinations into thy soul; and the faith of this truth doth show thee that God hath so surprised thee, and gone beyond thee, with his blessed and everlasting love, that thou canst not but reckon thyself his debtor for ever. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.' Ro. viii. 12. That argument of Paul to Philemon is here true in the highest degree, thou owest to God for his grace to thee, even thine own self besides.' Phile. 19. This Paul further testifies, both in the 6th and 7th of the Romans. In the one he saith, we are free from sin;' in the other he saith, we are dead to the law,' that our fruit might be unto holiness: that we might bring forth fruit unto God.' Ro. vi. 22 ; vii. 4. For, as I said, if either thy ungodly lusts, or the power and force of the law, have dominion over thy spirit, thou art not in a condition now to be performing thy work to God in this world. I have heretofore marvelled at the quarrelsome spirit that possessed the people that Malachi speaketh of, how they found fault with, in a manner, all things that were commanded them to do; but I have since observed their ungodly disposition was grounded upon this, their doubting of the love of Yet ye say, Wherein hast thou loved us?' Mal. i. 2. And, indeed, if people once say to God, by way of doubt, Wherein hast thou loved us?' no Having thus given you the reasons why God's people should be diligent in that work that God hath allotted for them to be doing for him in this world, I shall, in the next place, give you some directions, as helps to further you in this work. And they are such as tend to take away those hinderances that come upon thee, either by discouragement, or by reason of hardness and benumbedness of spirit; for great hinderances overtake God's people from both these impediments. [Directions, as helps to further in this work.] First. If thou wouldst be faithful to do that work that God hath allotted thee to do in this world for his name, labour to live much in the favour and sense of thy freedom and liberty by Jesus Christ; that is, keep this, if possible, ever before thee, that thou art a redeemed one, taken out of this world, and from under the curse of the law, out of the power of the devil, &c., and placed | in a kingdom of grace, and forgiveness of sins for *This language is probably founded on Rev. xxii. 14, 'Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Until the work that is assigned to us is done, we cannot cross the river and ascend to the New Jeru-God, salem. He which testifieth these things saith, Surely I come quickly. Amen.' He who is diligent to finish his work may reply with truth, 'Even so, come, Lord Jesus.'-ED. marvel though that people be like those in Malachi's | less, have been ignoble acts, but that the name of time, a discontented, murmuring, backward people about everything that is good. Read that whole book of Malachi. Second. If thou wouldst be faithful to do that work that God hath allotted thee to do in this world for his name, then labour to see a beauty and glory in holiness, and in every good work: this tends much to the engaging of thy heart. O worship the Lord in the beauty of holiness; fear before him, all the earth.' Ps. xcvi. 9. And for thy help in this, think much on this in general, that Thus saith the Lord' is the wind-up of every command; for, indeed, much of the glory and beauty of duties doth lie in the glory and excellency of the person that doth command them; and hence it is that Be it enacted by the King's most excellent Majesty' is in the head of every law, because that law should therefore be reverenced by, and be made glorious and beautiful to all. And we see, upon this very account, what power and place the precepts of kings do take in the hearts of their subjects, every one loving and reverencing the statute, because there is the name of their king. Will you rebel against the king? is a word that shakes the world.* Well, then, turn these things about for an argument to the matter in hand, and let the name of God, seeing he is wiser and better, and of more glory and beauty than kings, beget in thy heart a beauty in all things that are commanded thee of God. And, indeed, if thou do not in this act thus, thou wilt stumble at some of thy duty and work thou hast to do; for some of the commands of God are, in themselves, so mean and low, that take away the name of God from them, and thou wilt do as Naaman the Syrian, despise, instead of obeying. What is there in the Lord's supper, in baptism, yea, in preaching the Word, and prayer, were they not the appointments of God? His name being entailed to them, makes them every one glorious and beautiful. Wherefore, no marvel if he that looks upon them without their title-page goeth away in a rage, like Naaman, preferring others before them. What is Jordan? Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel; may I not wash in them and be clean?' saith he. 2 Ki. v. 10-12. This was because he remembered not that the name of God was in the command. Israel's trumpets of ram's horns (Jos. vi. 2-4), and Isaiah's walking naked (Is. xx. 3), and Ezekiel's wars against a tile (Eze. iv. 1—4), would, doubt * Bunyan was in his politics a thorough loyalist. When a young man he even fought at the siege of Leicester, when it was besieged by the royal army. Probably the horrible cruelties practised upon the peaceful inhabitants, by the cavaliers, at the taking of that city, induced him to leave the service. His pastor, J. Gilford, had also served in the royal army as an officer; both of them narrowly escaped. This may account for Bunyan's high monarchial principles; they appear very prominently in many of his works.-ED. God was that which gave them reverence, power, glory, and beauty. Set therefore the name of Gol, and Thus saith the Lord,' against all reasonings, defamings, and reproaches, that either by the world, or thy own heart, thou findest to arise against thy duty, and let his name and authority alone be a sufficient argument with thee, to behold the beauty' that he hath put upon all his ways, and to inquire in his temple.' Ps. xxvii. 4. Third. Wouldst thou be faithful to do that work that God hath appointed thee to do in this world for his name? then make much of a trembling heart and conscience; for though the Word be the line and rule whereby we must order and govern all our actions, yet a trembling heart and tender conscience is of absolute necessity for our so doing. A hard heart can do nothing with the word of Jesus Christ. Hear the word of the Lord, ye that tremble at his word.' Is. lxvi. 5. 'Serve the Lord with fear, and rejoice with trembling.' Ps. ii. 11. I spake before against a servile and slavish frame of spirit, therefore you must not understand me here as if I meant now to cherish such a one; no, it is a heart that trembleth for, or at the grace of God; and a conscience made tender by the sprinkling of the blood of Christ. Such a conscience as is awakened both by wrath and grace, by the terror and the mercy of God; for it stands with the spirit of a son to fear before his father; yea, to fear chastisings, though not to fear damnation. Let, therefore, destruction from God be a terror to thy heart, though not that destruction that attends them that perish by sin for ever. Job xxxi. 23. Though this I might add further; it may do thee no harm, but good, to cast an eye over thy shoulder at those that now lie roaring under the vengeance of eternal fire; it may put thee in mind of what thou wast once, and of what thou must yet assuredly be, if grace by Christ preventeth not. Is. Lxvi. 24. Keep, then, thy conscience awake with wrath and grace, with heaven and hell; but let grace and heaven bear sway. Paul made much of a tender conscience, clse he had never done as he did, nor suffered what we read of. And herein,' saith he, do I exercise myself, to have always a conscience void of offence toward God and toward men.' Ac. xxiv. 16. But this could not a stony, benumbed, bribed, deluded, or a muzzled conscience do. Paul was like the nightingale with his breast against the thorn.† That his heart might still Many extraordinary tales are told of the nightingale, as to their great memory, and facility in imitating the human voice. Sitting in thorns is more for protection than penance. See Goldsmith's Animated Nature. It was a generally received opinion that the nightingale, to keep himself awake in the night, sat on a tree of thorn, so that if he nodded he would be pricked in the breast. The learned and witty Dr. Thomas Fuller thus alludes to it:-'I am sure the nightingale which would wake will not be angry with the thorn which pricketh her breast when she noddeth.' How useful would it be if a thorn could be so placed as to prick those who nod at church!—ED. keep waking, he would accustom himself to the meditation of those things that should beget both love and fear; and would always be very chary, lest he offended his conscience. • Herein do I exercise myself,' &c. Be diligent, then, in this matter, if thou wouldst be faithful with God. A tender conscience, to some people, is like Solomon's brawling woman, a burthen to those that have it. Pr. xxv. 24. But let it be to thee like those that invited David to go up to the house of the Lord. Ps. exxii. 1. Hear it, and cherish it with pleasure and delight. Fourth. If thou wouldst be faithful to do that work that God hath appointed thee to do in this world for his name; then let religion be the only business to take up thy thoughts and time. Whatsoever thy hand findeth to do, do it with thy might.' Ec. ix. 10. With all thy heart, with all thy mind, and with all thy strength. Religion, to most men, is but a by-business, with which they use to fill up spare hours; or as a stalking-horse, which is used to catch the game." * How few are there in the world that have their conversation only as becometh the gospel!' Phi. i. 27. A heart sound in God's statutes, a heart united to the fear of God, a heart moulded and fashioned by the Word of God, is a rare thing; rare, because it is hard to be found, and rare because it is indeed the fruit of an excellent spirit, and a token of one saved by the Lord. P's. cxix. 80; lxxxvi. 11. But this indifferency in religion, this fashioning ourselves in our language, gesture, behaviour, and carriage, to the fancies and fopperies of this world, as it is in itself much unbecoming a people that should bear the name of their God in their foreheads, so it cannot be but a very great and sore obstruction to thy faithful walking with God in this world. Ro. vi, 17. Gird up, then, thy loins like a man, let God and his Christ, and his Word, and his people, and cause, be the chief in thy soul; and as heretofore thou hast afforded this world the most of thy time, and travel, and study, so now convert all these to the use of religion. As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.' Ro. vi. 19. Holy things must be in every heart where this is faithfully put in practice. 1. Daily bring thy heart and the Word of God together, that thy heart may be levelled by it, and also filled with it. The want of performing this sincerely, is a great cause of that unfaithfulness that is in us to God. Bring, then, thy heart to the Word daily, to try how thou believest the Word to-day, to try how it agrees with the Word to-day. This is the way to make clean work daily, to keep thy soul warm and living daily. Wherewithal shall a young man cleanse his way?' saith David. By taking heed thereto according to thy Word.' Ps. cxix. 9. So again, Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer.' Ps. xvii. 4. And again, Thy Word have I hid in mine heart, that I might not sin against thee.' Ps. cxix. 11. He that delighteth in the law of the Lord, and in his law doth meditate day and night, he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.' Ps. i. 2, 3. 2. A continual remembrance that to every day thou hast thy work allotted thee; and that sufficient for that day are the evils that attend thee. Mat. vi. 34. This remembrance set Paul upon his watch daily; made him die to himself and this world daily, and provoked him also daily to wind up the spirit of his mind; transforming himself by the power of the Word, from that proneness that was in his flesh to carnal things. 1 Co. xv. 30–33. This will make thee keep the knife at thy throat in all places, and business, and company. Pr. xxiii. 2. 3. Let thy heart be more affected with what concerns the honour of God, and the profit and glory of the gospel, than with what are thy concernments as a man, with all earthly advantages. This will make thee refuse things that are lawful, if they appear to be inexpedient. Yea, this will make thee, like the apostles of old, prefer another man's peace and edification before thine own profit, and to take more pleasure in the increase of the power of godliness in any, than in the increase of thy corn and wine. 4. Reckon with thy own heart every day, before thou lie down to sleep, and cast up both what thou hast received from God, done for him, and where thou hast also been wanting. This will beget praise and humility, and put thee upon redeeming the day that is past; whereby thou wilt be able, through the continual supplies of grace, in some good measure to drive thy work before thee, and to shorten it as thy life doth shorten; and mayst comfortably live in the hope of bringing both ends sweetly together. But to pass this. Fifth. If thou wouldst be faithful to do that work that God hath appointed thee to do in this world for his name, then beware thou do not stop and stick when hard work comes before thee. It is with Christians as it is with other scholars, they A painted figure of a horse, behind which the sportsman sometimes meet with hard lessons; but these thou stealthily approaches the game. 'One underneath his horse, to get a shoot doth stalk, -Drayton's Polyolbion, vol. iii. p. 25.-ED. So dress as to pass without being noticed; neither precise nor formal, slovenly nor dandyish; dress like a man or woman. Conduct yourself as one that fears God.-ED. must also learn, or thou canst not do thy work. The Word and Spirit of God come sometimes like when Abraham was to offer up Isaac, and the Lechain-shot to us, as if it would cut down all; as vites to slay their brethren. Ge. xxii. Ex. xxxii. 26–28. |