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THE 


SAINTS'  EVERLASTING   REST. 


REV.    RICHARD   BAXTER. 

ABRIDGED    BY 

BENJAMIN  FAWCETT,  A.  M. 


AN    INTRODUCTORY    ESSAY, 


THOMAS    ERSKINE,    Esq. 

ADVOCATE, 

Author  of  Remarks  on  the  Internal  Evidence  for  the  Truth  of  Revealed  Religion, 


BOSTON: 

PERKINS  &  MARVIN.    NEW  YORK:  JONATHAN  LEAVITT. 
PHILADELPHIA:  FRENCH  &  PERKINS. 

1833. 


3+fc 


OIK 
Mrs.  Hennen  Jennings 
April  26,  1933 


CONTENTS 


Page. 
Introductory  Essay, .      ■ ..        .        .        5 

Dedication, 37 

Compiler's  Preface, .        .39 

CHAP.  I.     The  Introduction  to  the  Work,  with  some  account 

of  the  Nature  of  the  Saints'  Rest,      .....       53 

f*      CHAP.  II.    The  great  Preparatives  to  the  Saints'  Rest,         ,       73 

n^    CHAP.  III.    The  Excellencies  of  the  Saints'  Rest,        .         .      84 

m       CHAP.  IV".     The  Character  of  the  Persons  for  whom  this 

Rest  is  designed, 104 

CHAP.  V.    The  greatmisery  of  those  who  lose  the  Saints'  Rest,    124 

CHAP.  VI.  The  misery  of  those,  who,  besides  losing  the 
Saints'  Rest,  lose  the  enjoyments  of  time,  and  suffer  the 
torments  of  Hell, 141 

CHAP.  VII.     The  necessity  of  diligently  seeking  the  Saints' 

Rest, 158 

CHAP.  VIII.     How  to  discern  our  title  to  the  Saints'  Rest,  .     182 

CHAP.  IX.     The  duty  of  the  people  of  God  to  excite  others 

to  seek  this  Rest,       .        .        ,         .         .         .         .         .206 


IV  CONTENTS. 

CHAP.  X.    The  Saints'  Rest  is  not  to  be  expected  on  earth,      230 

CHAP.  XL     The  importance  of  leading  a  heavenly  life  upon 

earth, 253 

CHAP.  XII.     Directions  how  to  lead  a  heavenly  life  upon 

earth, 277 

CHAP.  XIII.    The  Nature  of  heavenly  Contemplation;  with 

the  Time,  Place,  and  Temper,  fittest  for  it,        .         .         .    301 

CHAP.  XIV.     What  use  heavenly  Contemplation  makes  of 

Consideration.  Affections,  Soliloquy,  and  Prayer,      .         .     317 

CHAP.  XV.     Heavenly  Contemplation  assisted  by  'sensible 

Objects,  and  guarded  against  a  treacherous  Heart,     .         .     337 

CHAP.  XVI.  Heavenly  Contemplation  exemplified,  and  the 

whole  Work  concluded, 358 


INTRODUCTORY  ESSAY. 


We  do  not  arrogate  to  ourselves  so  much  as  to  sup- 
pose, that  our  commendation  can  add  any  thing  to 
the  authority  of  such  a  name  as  that  of  Richard 
Baxter.  It  is  not  to  commend  him,  but  to  render 
our  own  series  of  practical  divinity  more  complete, 
that  we  introduce  his  Saints'  Everlasting  Rest  to 
our  readers.  He  belonged  to  a  class  of  men,  whose 
characters  and  genius,  now  universally  venerated,  seem 
to  have  been  most  peculiarly  adapted,  by  Divine 
Providence,  to  the  circumstances  of  their  age  and 
country.  We  do  not  speak  only  of  those  who  partook 
in  Baxter's  views  of  ecclesiastical  polity ;  but  of  those 
who,  under  any  name,  maintained  the  cause  of  truth 
and  liberty,  during  the  eventful  period  of  the  seven- 
teenth century.  They  were  made  of  the  same  firm 
stuff  with  the  WicklifFs,  and  the  Luthers,  and  the 
Knoxes,  and  the  Cranmers,  and  the  Latimers,  of  a 
former  age.  They  formed  a  distinguished  division 
of  the  same  glorious  army  of  reformation  ;  they  en- 
countered similar  obstacles,  and  they  were  directed} 
2 


VI 


and  supported,  and  animated,  by  the  same  spirit. 
The)7  were  the  true  and  enlightened  crusaders,  who, 
with  all  the  zeal  and  courage  which  conducted  their 
chivalrous  ancestors  to  the  earthly  Jerusalem,  fought 
their  way  to  the  heavenly  city  ;  and  rescuing,  by  their 
sufferings  and  by  their  labors,  the  key  of  knowledge 
from  the  unworthy  hands  in  which  it  had  long  lain 
rusted  and  misused,  generously  left  it  as  a  rich  in- 
heritance to  all  coming  generations.  They  speak 
with  the  solemn  dignity  of  martyrs.  They  seem  to 
feel  the  importance  of  their  theme,  and  the  perpetual 
presence  of  Him  who  is  the  great  subject  of  it. 
There  are  only  two  things  which  they  seem  to  con- 
sider as  realities,  the  favor  of  God,  and  the  enmity  of 
God  ;  and  only  two  parties  in  the  universe  to  choose 
between,  the  party  of  God,  and  the  party  of  his  ad- 
versaries. Hence  that  heroic  and  noble  tone,  which 
marks  their  lives  and  their  writings.  They  had 
chosen  their  side,  and  they  knew  that  it  was  worthy  of 
all  they  could  do  or  suffer  for  it. 

They  were  born  in  the  midst  of  conflicts  civil  and 
religious  ;  and  as  they  grew  up,  their  ears  heard  no 
other  sounds  than  those  of  defiance  and  controversy. 
Thus  life  was  to  them,  in  fact  and  reality,  that  war- 
fare, which  is  to  many  of  us  only  its  rhetorical  em- 
blem. To  this  is  to  be  attributed  that  severity  of 
rebuke,  and  sternness  of  denunciation,  which  we  are 
sometimes  almost  sorry  to  meet  with  in  their  expos- 
tulations. But  they  were  obliged  to  speak  loud,  in 
order  to  be  heard  in  those  troublous  days.  They 
were  trained  in  the  language  of  strife,  as  their  mother 
tongue  ;  and  they  used  that  language  even  in  deliver- 


Vll 


Ing  the  message  of  peace.  But  they  did  deliver  the 
message  of  peace,  they  declared  the  way  of  salvation, 
and  they  were  highly  honored,  and  invincibly  sup- 
ported by  Him  who  sent  them. 

The  agitated  state  of  surrounding  circumstances 
gave  them  continual  proof  of  the  instability  of  all 
things  temporal ;  and  inculcated  on  them  the  neces- 
sity of  seeking  a  happiness  which  might  be  indepen- 
dent of  external  things.  They  thus  practically  learned 
the  vanity  and  nothingness  of  life,  except  in  its  relation 
to  eternity  ;  and  they  declared  to  their  fellow-crea- 
tures the  mysteries  of  the  kingdom  of  God,  with  the 
tone  of  men  who  knew  that  the  lightest  word  which 
they  spoke,  outweighed  in  the  balance  of  reason,  as 
well  as  of  the  sanctuary,  the  value  of  all  earth's  plans, 
and  politics,  and  interests.  They  were  upon  high  and 
firm  ground.  They  stood  in  the  midst  of  that  tem- 
pestuous ocean,  secure  on  the  Rock  of  Ages  ;  and  as 
they  uttered  to  those  around  them  their  invitations,  or 
remonstrances,  or  consolations,  they  thought  not  of  the 
tastes  but  of  the  necessities  of  men — they  thought  only 
of  the  difference  between  being  lost  and  being  saved, 
and  they  cried  aloud,  and  spared  not. 

There  is  no  doubt  a  great  variety  of  thought,  and 
feeling)  and  expression,  to  be  met  with  in  the  theo- 
logical writers  of  that  class  ;  but  deep  and  solemn 
seriousness  is  the  common  character  of  them  all. 
They  seem  to  have  felt  much.  Religion  was  not  al- 
lowed to  remain  as  an  unused  theory  in  their  heads ; 
they  were  forced  to  live  on  it  as  their  food,  and  to 
have  recourse  to  it  as  their  only  strength  and  comfort. 
Hence   their   thoughts    are    never    given    as  abstract 


V1L1 

views ;  they  are  always  deeply  impregnated  with  sea-* 
timent.  Their  style  reminds  us  of  the  light  which 
streams  through  the  stained  and  storied  windows  of  an 
ancient  cathedral.  It  is  not  light  merely,  but  light 
modified  by  the  rich  hues,  and  the  quaint  forms,  and 
the  various  incidents  of  the  pictured  medium  through 
which  it  passes.  So  these  venerable  worthies  do  not 
give  us  merely  ideas,  but  ideas  colored  by  the  deep 
affections  of  their  own  hearts  ;  they  do  not  merely 
give  us  truth,  but  truth  in  its  historical  application  to 
the  various  struggles,  and  difficulties,  and  dejections  of 
their  strangely  chequered  lives.  This  gives  a  great 
interest  to  their  writings.  They  are  real  men,  and 
not  books  that  we  are  conversing  with.  And  the 
peace,  and  the  strength,  and  the  hope,  which  they 
describe,  are  not  the  fictions  of  fancy,  but  the  positive 
and  substantial  effects  of  the  knowledge  of  God  on 
their  own  minds.  They  are  thus  not  merely  way- 
marks  to  direct  our  journeyings  ;  they  seem  them- 
selves pilgrims  travelling  on  the  same  road,  and  en- 
couraging us  to  keep  pace  w7ith  them.  In  their  books, 
they  seem  thus  still  to  journey,  still  to  combat ;  but  O 
let  us  think  of  the  bright  reality  ! — their  contests  are 
past,  their  labors  are  over  ;  they  have  fought  the  good 
fight,  and  they  are  now  at  rest,  made  perfect  in  Christ 
Jesus.  They  are  joined  to  that  cloud  of  witnesses,  of 
whom  the  world  was  not  worthy ;  and  their  names  are 
inscribed  in  the  rolls  of  heaven  ;  yet  not  for  their 
own  glory,  but  for  the  glory  of  him  who  washed  them 
from  their  sins  in  his  own  blood,  and  whose  strength 
was  made  perfect  in  their  weakness. 

These  were   the    great   men   of  England,  and  ta 


IX 

them,  under  God,  is  England  indebted  for  much 
of  that  which  is  valuable  in  her  public  institutions, 
and  in  the  character  of  her  people.  They  were, 
indeed,  a  noble  army  ;  they  were  born  from  above  to 
be  the  combatants  for  truth  ;  they  were  placed  in 
the  gap,  and  they  held  their  ground,  or  fell  at  their 
posts. 

In  this  army  Richard  Baxter  was  a  standard- 
bearer.  He  labored  much,  as  well  in  preaching  as 
in  writing;  and  with  an  abundant  blessing  on  both. 
He  had  all  the  high  mental  qualities  of  his  class  in 
perfection.  His  mind  is  inexhaustible,  and  vigor- 
ous, and  vivacious,  to  an  extraordinary  degree.  He 
seizes  irresistibly  on  the  attention,  and  carries  it 
along  with  him  ;  and  we  assuredly  do  not  know  any 
author  who  can  be  compared  with  him,  for  the  power 
with  which  he  brings  his  reader  directly  face  to 
face,  with  death,  and  judgment,  and  eternity ;  and 
compels  him  to  look  upon  them,  and  converse  with 
them.  He  is  himself  most  deeply  serious,  and  the 
holy  solemnity  of  his  own  soul  seems  to  envelope 
the  reader,  as  with  the  air  of  a  temple.  But  on 
such  a  subject  praise  is  superfluous,  as  it  is  easy  5 
and  we  shall  rather  beg  the  attention  of  our  readers 
to  some  observations  on  his  manner  of  stating  divine 
truth,  and  on  the  interesting  subject  of  the  work 
before  us. 

In  the  first  place,  then,  there  is  perhaps,  too  little 
appearance  of  compassion,  and  too  much  detail  in  his 
descriptions  of  the  punishments  after  death.  The 
general  idea  is  all  that  is  given  in  Scripture,  and 
even  that  is  rarely  insisted  on,  except  by  our  Lord 
2* 


himself;  as  if  such  a  fearful  denunciation  could  only 
have  its  right  effect,  when  pronounced  by  the  lips  of 
him  who  is  love  itself;  It  is  not  to  the  statement 
of  the  doctrine  that  we  object;  but  to  the  manner 
of  doing  it.  Whatever  men  may  think  or  feel  on 
the  subject,  there  can  be  no  doubt,  that  the  doctrine 
does  stand  in  Scripture,  and  assuredly  it  does  not 
stand  there  in  vain.  We  must  leave  the  difficulties 
with  God.  The  light  of  the  last  day  will  dispel  all 
darkness.  In  the  mean  time,  it  must  be  stated, 
but  let  it  be  stated  in  Scripture  language.  Let  not 
man  use  his  own  words,  and  far  less  his  own  fancy, 
in  describing  the  future  punishments  of  the  impeni- 
tent ;  and  above  all,  let  him  not  speak  of  them  as 
one  at  ease  ;  and  let  him  not  describe  God  as  taking 
pleasure  in  the  infliction.  There  can  be  no  real  ad- 
vantage gained  by  agitating  the  imagination  on  such 
a  subject.  Even  fear,  to  be  useful,  ought  to  have 
some  calmness  in  it.  And  it  ought  to  be  remem- 
bered, that  men  are  not  made  Christians  by  terror, 
but  by  love.  It  is  the  genial  ray  of  the  Sun  of 
Righteousness,  and  not  the  storm  of  the  divine  wrath, 
which  compels  the  sinner  to  lay  down  the  weapons 
of  his  rebellion.  The  steady  conviction  that  misery, 
intolerable,  must  be  for  ever  connected  with  reject- 
ing the  offered  mercy  of  God,  is  the  true  impression 
produced  by  the  declarations  of  the  Bible  on  this 
matter  ;  and  this  is  a  much  more  efficient  and  prac- 
tically useful  principle,  than  the  terrors  of  an  im- 
agination worked  up  by  a  picture  of  the  secrets  of 
that  prison-house.  Our  gracious  Master,  who  suf- 
fered in  our  stead,  and  whose  deep,  and  solemn,  and 


XI 

tender  interests  in  our  welfare,  could  not  be  doubted, 
did,  indeed,  in  his  discourses,  always  set  before  men 
life  and  death,  as  the  solemn  alternatives  of  their 
choice  ;  but  in  his  mouth  it  is  still  the  language  of 
affectionate,  though  urgent  persuasion  ;  and  he  does 
not  lift  the  veil,  except  in  the  parable  of  the  rich 
man  and  Lazarus  ;  nor  terrify  the  fancy,  nor  represent 
God  as  taking  pleasure  in  the  misery  of  his  creatures. 
He  does  not  even  represent  this  punishment  so  much 
under  the  form  of  a  positive  infliction,  as  of  the  na- 
tural result  of  the  operation  of  evil  principles  on  the 
soul.  "  Their  worm  dieth  not,  their  fire  is  not 
quenched."  Whose  ?  Their  own — the  worm  and 
fire  within  them.  Thus  also,  in  other  parts  of 
Scripture,  the  state  of  the  wicked  is  represented  as 
the  reaping  of  what  they  had  sown,  as  eating  of  the 
fruit  of  their  own  way,  and  being  filled  with  their 
own  devices.  Gal.  vi.  7,  8.  Prov.  iii.  31.  And 
in  Psalm  Ixxxi.  punishment  is  described  thus,  "  He 
gave  them  up  to  their  own  hearts'  lusts."  The 
compassion  of  God  for  the  miseries  which  sinners 
bring  upon  themselves,  is  also  often  strongly  marked 
by  the  Bible  :  for  example,  in  the  tears  shed  by  our 
Lord  over  the  bloody  city  ;  in  the  divine  tenderness 
exhibited  through  the  whole  course  of  that  remark- 
able history  contained  in  the  book  of  Jonah  ;  and  in 
the  duties  of  a  watchman  described  in  Ezekiel  xxxiii. 
"  I  have  no  pleasure,  saith  the  Lord,  in  the  death 
of  him  that  dieth  ;  wherefore  turn  ye  and  live."  The 
threatenings  of  God  are  all  expressions  of  love. 
They  are  the  descriptions  of  the  misery  of  being 
strangers  to  God  ;  given  for  this  very  purpose,  that 


xii 

we  may  be  persuaded*  to  come  into  his  family,  and 
to  become  fellow-citizens  with  the  saints,  and  mem- 
bers of  the  household  of  faith.  God  seemed  to 
say  in  these  threatenings,  "  I  cannot  bear  to  lose 
you,  or  that  you  should  lose  such  happiness  ;  be- 
hold and  see  what  you  are  rushing  into — a  soul  at 
enmity  with  me  must  be  miserable ;  come  then,  and 
be  my  friend,  and  my  child."  Detailed  and  pro- 
longed descriptions  of  future  misery  seemed  calcula- 
ted to  injure  our  view  of  the  Divine  character  ;  or  to 
agitate  the  imagination  ;  or,  like  violent  stimulants  to 
the  bodily  constitution,  to  lose  their  effect,  and  to 
deaden  the  sensibilities  to  calmer  exhibitions  of  the 
truth. 

But  there  is  another  and  a  more  important  charge 
which  has  been  brought  against  the  writings  of  this 
great  and  good  man.  It  is  alleged  that  he  does 
not  always  mark  with  sufficient  clearness,  the  dis- 
tinction between  the  work  of  God,  and  the  work  of 
man,  and  that  he  even  sometimes  gives  the  idea, 
that  we  are  called  on  to  work  out  our  own  pardon, 
as  well  as  our  own  salvation  or  spiritual  healing. 
The  close  appeals  which  he  so  frequently  makes  to 
the  consciences  of  his  readers,  may,  perhaps,  in  some 
degree,  have  given  rise  to  this  accusation.  A  wri- 
ter who  presses  so  strongly  as  Baxter  does,  the  ne- 
cessity of  a  change  of  heart  and  character  in  the 
Christian,  needs  great  caution  and  accuracy  of  lan- 
guage, in  order  to  avoid  expressions  which  may 
seem  to  attribute  too  much,  in  the  work  of  salvation, 
to  human  effort.  Just  as  a  writer,  whose  great 
theme  is  the  free  grace  of  the  Gospel,  would  need 


Xm 

to  be  very  much  on  his  guard,  if  he  would  avoid 
the  charge  of  Antinomianism.  The  nature  of  the 
subject  treated  on  in  the  book  before  us,  may  also 
have  assisted  in  giving  this  tone  to  his  instructions. 
He  connects  pardon  and  everlasting  rest  so  much  to- 
gether, that  he  sees  them,  and  speaks  of  them  as  if 
they  were  one  and  the  same  thing.  Now,  though 
in  truth  they  are  parts  of  the  same  grand  plan,  yet 
the  one  is  the  commencement,  and  the  other  is  the 
consummation  of  the  plan — and  the  language  which 
is  suited  to  the  one  is  not  always  suited  to  the  other. 
Pardon  is  the  starting  point  of  the  Christian  course. 
The  saints'  rest  is  the  goal.  Pardon  precedes  the 
race,  the  saints'  rest  crowns  it.  The  pardon  is 
universally  and  freely  proclaimed  to  all,  without  mo- 
ney and  without  price,  without  respect  to  character 
or  condition,  as  the  recompense  of  the  atoning  sa- 
crifice of  Christ.  To  this  pardon  man  cannot  add, 
and  from  it  he  cannot  detract ;  though  he  may  bar 
himself  from  the  benefit  of  it  by  refusing  it  ad- 
mission into  his  heart.  Whereas  the  saints'  rest 
is  entirely  dependent  on  character  :  it  is,  in  fact,  only 
another  name  for  a  character  conformed  to  the  will 
of  God.  It  is,  in  a  sense,  the  natural  reward  of  dili- 
gence in  the  cultivation  of  those  principles  which  are 
implanted  by  a  belief  of  the  pardon.  Diligence, 
therefore,  and  exertion,  ought  to  be  strenuously  in- 
sisted on  in  pursuit  of  the  saints'  rest  ;  but  we 
must  beware  of  thinking  such  thoughts,  or  using 
such  language  with  regard  to  the  pardon.  By  do- 
ing so,  we  shall  obscure  our  views  both  of  the  love 
of    God,    and   of  the    evil   of    sin.     Pardon   is  the 


XIV 


medicine,  the  saints'  rest  is  the  cure  accomplisheds 
it  is  salvation  perfected,  it  is  spiritual  health.  We 
ought  not  then  to  think  of  laboring  for  pardon;  for 
it  is  proclaimed  as  a  thing  already  past  and  recorded 
in  heaven ;  but  we  ought  to  labor  for  the  saints' 
rest;  for  it  is  a  thing  future,  and  depends  on  the 
perfection  of  principles  which  are  perfected  by  la- 
bor. We  ought  not  to  labor  for  pardon,  for  it 
is  a  medicine  already  prepared,  and  freely  bestowed, 
by  the  great  physician  of  souls ;  but  we  ought  to 
labor  for  spiritual  health,  in  which  the  saints'  rest 
consists,  by  continual  application  to  the  medicine, 
and  by  using  the  Spirit,  and  the  strength  which  it 
supplies  to  support  us,  amidst  the  events  which  be- 
fal  us,  and  the  duties  which  we  are  called  to  fulfil. 

Now,  though  we  are  well  persuaded,  that  all  the 
parts  of  divine  truth  are  so  linked  together,  that  if 
one  part  is  taught  to  the  soul  by  the  Spirit  of  God, 
all  the  other  parts  will  certainly  follow ;  and  that, 
therefore,  a  partial  obscurity  or  indistinctness  of 
statement,  in  the  midst  of  much  surrounding  light, 
and  perspicuity,  and  power,  may  not  materially  im- 
pede the  progress  of  a  heart  towards  God ;  yet  we 
do  regret  that  a  greater  prominency  is  not  given  in 
Baxter's  Works  to  the  doctrine  of  justification  by 
faith  ;  because  the  peace  of  the  mind,  and  the  sta- 
bility of  its  hopes,  and  the  ardor  and  confidence  of 
its  love,  must  depend  on  the  degree  of  fulness 
with  which  it  can  look  on  God  as  a  Father,  who 
hath  forgiven  all  its  iniquities,  on  a  ground  alto- 
gether independent  of  its  own  deservings. 


XV 


This  doctrine  is  in  truth  the  great  centre  of  the 
Christian  system,  which  gives  to  all  the  other  parts 
their  symmetry  and  just  proportion.  It,  in  fact,  con- 
tains all  the  rest,  and  we  only  know  them  truly, 
when  we  know  them  in  relation  to  it.  This  doc- 
trine it  is  which  constitutes  the  grand  difference  be- 
tween the  religion  of  God,  and  all  the  religions  in- 
vented by  men.  Human  systems  always  place  par- 
don, or  the  divine  favor,  at  the  end  of  the  race ; 
they  would  remove  condemnation  by  just  making 
men  cease  from  sinning.  Whereas  God  makes  men 
cease  from  sinning,  by  first  removing  the  condem- 
nation. This  is  a  stumbling-block  to  the  world,  and 
its  philosophers.  They  argue,  that  as  sin  is  the 
root  from  which  the  condemnation  sprung,  it  would 
be  more  reasonable  to  lay  the  axe  to  it,  than  merely 
to  lop  the  bitter  fruit  that  has  sprung  from  it — and 
that  it  is  unwise  to  enfeeble  the  motives  of  exer- 
tion, by  giving  that  in  possession  which  ought  to  be 
reserved  as  the  excitement  and  reward  of  diligence 
and  obedience. 

But  the  difficulty  lies  not  in  the  thing  itself,  but 
in  their  ignorance  of  the  signification  of  the  terms 
employed.  They  do  not  know  the  meaning  of  sin, 
or  punishment,  or  obedience,  or  reward.  They  con- 
sider them  merely  as  external  things.  If  we  wish  a 
porter  to  go  a  mile  for  us,  we  make  much  surer  of 
his  going,  by  promising  him  half-a-crown  on  his 
return,  than  by  paying  him  beforehand.  But  if  we 
wish  to  gain  the  confidence  and  affection  of  a  man 
who  has  prejudices  against  us,  we  must  begin  by 
substantially  proving  to  him  that  he  may  rely  on  our 


XVI 

friendship  and  services.  Now  God  desires  and  re- 
quires our  confidence  and  affection.  Nothing  short 
of  this  can  satisfy  Him.  It  is  His  great  command- 
ment, that  we  should  love  him  with  all  the  faculties 
of  our  being  ;  and  without  this  love,  the  most  punc- 
tual external  conformity  to  His  external  command- 
ments, is  a  mere  mockery  and  delusion.  He  is 
not  obeyed  by  our  going  the  mile,  but  by  our  go- 
ing it  out  of  love  to  Him.  He,  therefore,  begins 
not  merely  by  holding  out  to  us  a  future  happiness, 
though  he  does  that  too,  but  by  proving  himself 
worthy  of  all  our  confidence,  and  all  our  affection. 
Obedience  then  consists  in  active  love.  And  this 
love  can  only  proceed  from  a  sense  of  God's  excel- 
lence and  amiableness  in  general,  and  of  his  favor 
in  relation  to  ourselves.  Without  this  belief  in  a 
higher  or  lower  degree,  of  his  favorable  regard  to- 
wards ourselves,  there  may  be  a  solemn  and  distant 
respect,  but  there  can  be  no  filial  love,  and  there- 
fore no  full  obedience. 

We  are  persuaded,  that  an  erroneous  view  of  the 
object  of  the  ten  commandments,  has  misled  many 
as  to  the  nature  and  extent  of  religious  duty,  in  this 
respect  particularly.  It  is  true,  that  the  ten  com- 
mandments were  given  by  God's  voice  from  heaven ; 
and  it  is  also  true,  that  in  the  last  of  them  the  Legis- 
lator claims  to  himself  the  sovereignty  over  the 
thoughts  and  intents  of  the  heart,  as  well  as  over  the 
act  of  the  hand,  or  the  word  of  the  lip  ;  but  yet  it 
is  no  less  true,  that  they  contain  rather  a  list  of 
prohibitions,  and  of  the  most  prominent  and  overt 
acts  of  disobedience  to  the  will  of  God,  than  a  de- 


XV11 


claration  of  what  that  will  absolutely  is.  In  human 
governments,  laws  are  considered  as  restraints  upon 
natural  liberty,  and,  therefore,  every  thing  which  is 
not  forbidden  by  them  is  permitted.  Thus  a  man 
may,  without  being  amenable  to  the  law,  hate  the 
king  as  much  as  he  pleases,  if  he  only  avoid  the  com- 
mission of  any  of  those  acts  which  are,  by  statute, 
construed  into  high  treason.  It  is  certain,  that  the 
ten  commandments  are  very  often  interpreted  in  the 
same  way.  They  are  often  supposed  to  permit  that 
which  they  do  not  expressly  prohibit.  And  on  this 
subject  we  are  disposed  to  think,  that  the  error  does 
not  so  much  consist  in  the  misinterpretation  of  the 
commandments,  as  in  mistaking  th&  purpose  for 
which  they  were  given,  and  in  supposing  that  they 
were  ever  intended  to  convey  a  full  and  spiritual 
view  of  the  duty  of  man  to  God.  For  it  ought  to 
be  remembered,  that  the  ten  commandments,  besides 
being  a  religious  rule,  formed  also  a  part  of  a  code 
of  civil  jurisprudence.  Jehovah  was  not  only  the 
God  of  Israel,  as  well  as  of  all  the  universe,  he 
was  also  the  political  King  of  Israel ;  and  the  law 
of  Moses  not  only  gives  a  view  of  the  Divine  char- 
acter, but  also  contains  the  statutes  of  the  state,  ac- 
cording to  which  property  was  determined,  and  of- 
fences were  judged  and  punished.  Religion  binds 
the  mind,  the  law  of  the  land  binds  the  body ;  God 
is  the  only  judge  of  faithfulness  or  rebellion  in  the 
first;  man  can  judge  of  obedience  or  disobedience 
to  the  second.  In  the  Jewish  government,  these 
two  principles  were  united — the  spirit  of  religion 
breathes  through  the  law,  and  yet  the  acts  prohibited 
3 


XV111 

are,  with  the  single  exception  of  the  injunctions  of 
the  tenth  commandment,  such  as  the  eye  of  man 
could  judge  of,  and  such  as  required  to  be  proved 
or  disproved  before  their  courts,  by  the  testimony  of 
human  witnesses.  This  union,  however,  did  not 
change  or  materialize  the  essence  of  religion.  An 
Israelite  who  kept  the  ten  commandments  to  the 
letter,  was  innocent  and  righteous  in  the  eye  of 
the  law,  and  of  God,  considered  as  the  political  king 
of  the  nation  ;  but  he  might  keep  them  most  strictly 
to  the  letter,  and  yet  stand  under  a  heavy  charge 
of  guiltiness  before  God,  as  the  spiritual  judge  of 
man.  This  important  distinction  between  the  spir- 
itual religion  and  the  material  letter  of  their  law, 
appears  however  to  have  been  very  generally  over- 
looked by  the  Jews — they  learned  to  limit  their 
idea  of  sin,  to  the  mere  perpetration  of  the  pro- 
hibited overt  acts  of  disobedience — they  looked  to 
God  only  as  their  temporal  king,  and  they  became 
blind  to  the  embracing  universality  of  his  claims 
upon  them  as  their  Creator  and  Spiritual  Judge. 
And  the  same  error  is  often  committed  amongst  our- 
selves, without  the  same  apology  as  the  Jews  had. 
There  were  positive  miraculous  blessings  connected 
with  external  obedience,  under  the  theocracy,  which 
might  naturally  lead  them  to  lay  great  stress  on  this 
outside  righteousness.  And  God  appeared  to  them 
as  their  national  Lawgiver  and  Judge,  requiring  this 
external  obedience,  and  expressing  his  approbation 
of  it.  But  the  temporal  theocracy  is  no  more.  God 
reveals  himself  in  the  Gospel  solely  in  his  spiritual 
relation.     And  when  we  think  of  satisfying   him  by 


XIX 

an  external  obedience,  we  do  him  dishonor,  and 
we  degrade  his  law  down  to  a  level  with  our  own 
Acts  of  Parliament.  The  offences  prohibited  in 
the  ten  commandments,  may  be  considered  as  the 
top  branches  of  that  tree  of  revolt,  which  grows 
naturally  in  the  heart,  and  brings  forth  correspond- 
ing fruit  more  or  less  in  the  life  of  every  man  un- 
renewed by  the  Spirit  of  God.  But  these  branches 
may  be  lopped  or  checked,  and  yet  the  strength  of 
the  poison  may  remain  undiminished  in  the  root, 
and  in  the  trunk.  The  true  and  full  law  of  God, 
is  not  only  directed  against  this  pernicious  tree  in 
its  root,  as  well  as  its  branches  ;  but  it  also  requires 
that  the  soil  should  be  occupied  by  another  plant, 
which  may  bring  forth  fruit  to  the  glory  of  God. 
"  Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart,  and  mind,  and  soul,  and  strength."  This 
is  the  universal  and  spiritual  law  of  God,  and  it  was 
given  to  the  Jews,  though  it  does  not  make  a  part 
of  their  judicial  code.  It  is  contained  in  that  so- 
lemn and  touching  recapitulation  of  mercies,  and 
judgments,  and  obligations,  and  duties,  which  Mo- 
ses makes  to  the  generation  which  had  been  either 
born  or  brought  up  in  the  wilderness,  a  short  time 
before  his  own  death,  and  their  entrance  into  the 
land  promised  to  their  fathers.  In  this  address,  the 
spirit  of  the  future  dispensation  breaks  forth  more 
distinctly,  than  in  that  part  which  was,  strictly  speak- 
ing, their  law. 

Judaism  was  throughout  a  type  of  Christianity. 
The  wondrous  history  of  the  chosen  people — their 
deliverance    from    Egypt — their   wanderings  through 


xx 


the  desert — their  miraculous  support  during  their 
long  pilgrimage — their  separation  from  other  na- 
tions— their  settlement  in  Canaan — their  visible 
theocracy,  were  all  material  emblems  of  the  spiritual 
kingdom  of  Christ,  and  of  the  spiritual  history  of 
the  children  of  God,  in  their  journey  from  this 
vale  of  sin  and  sorrow,  to  the  rest  prepared  for 
them.  Even  so  their  law,  in  all  its  parts,  not  mere- 
ly in  its  ceremonial,  but  even  in  its  moral  precepts, 
though  it  embraced  and  illustrated  the  principles  of 
the  succeeding  dispensation,  yet  was  in  itself,  to  a 
great  degree,  literal,  and  material,  and  external ; 
and  the  law  of  the  ten  commandments  bore  to  the 
spiritual  law  of  love,  a  relation  somewhat  analogous 
to  that  which  the  sacrifices  of  the  tabernacle  bore 
to  the  perfect  atonement  of  Christ.  Those  who 
saw  in  the  sacrifices  no  more  than  a  ceremonial  puri- 
fication from  external  pollutions,  or  a  mode  of  de- 
liverance from  external  evils,  would  see  no  more  in 
the  ten  commandments  than  a  rule  of  external  obe- 
dience. Whilst  those  who  saw  under  that  veil  of 
rites  a  manifestation  of  the  combined  mercy  and  ho- 
liness which  constitute  the  spiritual  character  of  God, 
in  relation  to  sinners — those  who  saw  under  it  the 
type  of  that  great  atonement,  on  the  ground  of 
which  the  divine  justice  is  even  glorified  in  the  par- 
don of  the  offenders,  such  Israelites  would  also  dis- 
cover the  spiritual  law  of  love  under  the  ten  com- 
mandments, and  would  feel  their  hearts  drawn  to 
its  observance.  And  in  like  manner,  those  who 
had  found  out  that  heart-love  was  the  obedience 
which   God   required,    would  not   rest  satisfied   until 


XXI 

they  had  also  discovered  the  true  meaning  of  the 
sacrifices.  They  would  feel  assured,  that  the  same 
principle  in  the  mind  of  God,  which  prompted  him 
to  demand  the  hearts  of  his  creatures,  would  prompt 
him  also  to  make  such  a  discovery  of  his  own  char- 
acter as  would  draw  their  hearts,  and  make  obe- 
dience easy  and  delightful.  They  would  look  for 
something  else  than  mere  authority,  to  enforce  such 
a  command  ;  and  they  would  find  it  in  the  spiritual 
antitype  of  all  these  ceremonies.  Christ  came  not 
to  destroy  the  law  and  the  prophets,  but  to  fill  them 
out.  They  were  but  sketches  and  cartoons.  He 
came  to  fill  up  their  shadowy  outlines  with  all  the 
substance  of  real  action,  and  all  the  rich  coloring 
of  spiritual  affections.  The  ten  commandments, 
taking  into  account  the  Christian  modification  of  the 
fourth,  are  as  binding  now  as  ever  they  were,  be- 
cause the  duties  contained  in  them  spring  out  of  the 
eternal  relation  between  God  and  man  ;  but  the  most 
axact  adherence  to  their  letter  will  not  defend  us 
from  the  charge  of  spiritual  delinquency  before  the 
Searcher  of  hearts. 

When  the  law  of  God  comes  to  a  man  only  in  the 
shape  of  prohibitions,  he  is  apt  to  consider  it  as  a 
hard  and  severe  thing,  and  to  count  his  own  uneasy 
submission  to  it,  an  act  of  price  and  merit.  He  has 
unwillingly  abstained  from  some  indulgence,  and  he 
lays  up  this  price  of  self-denial  in  his  treasury,  as 
something  on  which  he  may  afterwards  found  a  hope 
or  a  claim  before  God.  But  when  the  law  makes 
a  demand  upon  our  heart,  the  matter  is  changed  en- 
tirely. In  the  first  place,  it  is  evident  that  he  who 
3* 


XXli 

makes  the  demand  is  himself  full  of  affection  towards 
us,  for  what  but  love  could  make  him  desire  pos- 
session of  our  hearts  ?  and,  in  the  next  place,  the 
idea  of  merit  is  altogether  thrown  out,  because  who 
is  it  that  can  say,  that  he  has  loved  with  all  his 
heart;  and  besides,  the  very  thought  of  forming  to 
ourselves  a  claim,  destroys  the  fulness  of  the  ober 
dience,  as  it  taints  the  freedom  and  generosity  of 
love. 

A  prohibitory  law  allows  a  man  to  think  that  he 
has  fulfilled  duty,  and  even  that  he  has  done  certain 
things  beyond  the  requirements  of  duty ;  or,  in 
other  words,  supererogatory.  But  the  law  of  love 
sets  duty,  like  the  horizon,  always  before  us,  at  the 
utmost  extent  of  vision  ;  for  love  urges  to  do  all  that 
we  can  do,  and  then  thinks  all  too  little. 

If  the  law  of  God  could  be  truly  obeyed  by  mere 
self-denial  and  exertion,  then  pardon,  or  the  ex- 
pression of  divine  favor,  might  properly  have  been 
reserved,  and  held  out  as  the  ultimate  reward  of 
diligence.  But  if  the  heart  is  positively  required, 
and  if  love  be  the  obedience  demanded,  as  well  as 
the  heaven  promised  by  the  Bible,  then  we  must 
have  something  to  enforce  it  more  cogent  than  either 
a  command,  or  the  expectation  of  a  reward.  And 
this  we  have  in  the  gift  of  Christ,  which  is  both 
the  pledge  of  pardon  and  the  proof  of  love. 

It  may  appear  to  some,  that  the  argument  which 
has  been  stated,  is  not  of  much  importance  in  these 
Christian  days,  as  they  are  called.  But  the  error 
which  it  combats,  is  not  confined  to  any  country,  or 
to    any    age.     Men    still   desire  to  change  the  spiri- 


XXlll 

tual,  heart-searching  God,  into  a  temporal  king^ 
who  judges  only  by  the  outward  act,  and  who  is  sat- 
isfied with  pious  forms,  and  social  integrity.  It  is 
this  error  which  has,  to  a  great  degree,  unchristian- 
ized  even  the  form  and  profession  of  the  Church  of 
Rome,  and  which,  more  or  less,  unchristianizes  the 
religion  of  Protestants.  We  may  call  it  Judaism, 
or  we  may  call  it  Popery,  but  it  is  the  error  of  the 
human  heart,  more  openly  professed  indeed  by  some 
than  others,  but  prevalent  universally  under  various 
shapes  and  names,  until  rooted  out  by  the  Spirit  of 
the  living  God. 

It  is  the  knowledge  of  duty  which  gives  us  the 
knowledge  of  sin.  And  a  knowledge  of  the  true 
nature  of  these  two  things,  makes  the  Gospel  abso- 
lutely necessary  to  the  heart.  Sin  is  the  transgres- 
sion of  the  first  and  great  commandment — it  is  a 
departure  of  the  heart  from  God.  And  why  does 
the  heart  depart  from  God  ?  Is  he  not  good  ;  is 
he  not  gracious  ;  is  he  not  worthy  of  our  highest 
love,  and  gratitude,  and  confidence  ?  Yes,  no  one 
denies  this.  How  then  does  it  come  to  pass,  that 
the  heart  departs  from  God?  The  explanation  is, 
that  our  affections  are  bound  to  God  only  whilst 
the  view  of  his  love  and  his  excellency  is  present 
to  the  mind.  Had  the  tempter  dared  to  assail  Adam, 
whilst  he  was  walking  with  God  in  the  garden, 
and  drinking  in  life  and  light  from  his  communion 
with  him,  can  we  doubt  what  the  result  would  have 
been  ?  God  is  light,  and  walks  in  light — a  light 
pure  and  unapproachable  by  evil ;  and  when  Adam 
walked   with   him,   he    also  was  surrounded  by  that 


XXlV 

light,  and  was  defended  by  it  as  by  a  shield.  It  is 
in  the  absence  of  the  sun  that  the  glow-worm,  and 
the  ignis-fatuus  are  seen  ;  and  it  is  in  the  absence 
of  the  light  of  the  divine  presence,  that  the  things 
of  sense  and  of  time  assume  a  false  splendor,  and 
like  the  wandering  fires  of  nature,  lure  men  to  de- 
struction. He  who  walketh  in  the  day,  stumbleth 
not,  for  he  hath  the  light  of  this  world  ;  he  sees 
things  as  they  are ;  he  is  not  exposed  to  the  delu- 
sion of  false  appearances ;  he  can  distinguish  be- 
tween the  beaten  road  and  the  morass  ;  he  walks 
confidently  and  safely,  for  it  is  light  which  leads 
him.  It  is  the  property  of  light  to  make  manifest ; 
and  the  more  elevated  the  kind  and  the  degree  of 
the  light  is,  the  greater  will  be  the  perfection  and 
the  truth  of  the  manifestation.  What  then  must 
the  perfection  and  truth  of  that  manifestation  be, 
which  is  made  by  the  spiritual  presence  of  the  Fa- 
ther of  lights  :  and  how  great  must  be  the  security 
and  confidence  of  those  who  walk  in  it. 

In  this  light  Adam  walked  during  the  happy 
days  of  innocence.  And  whilst  he  thus  looked  on 
the  excellence  and  the  beauty  of  God,  he  was  ir- 
resistibly attracted  to  him,  and  he  could  not  sin,  for 
the  law  of  love  was  written  on  his  heart. 

The  presence  of  God  was  thus  the  source  and  the 
security,  as  well  as  the  reward  of  his  continual  love 
and  obedience.  But  he  went  out  from  the  presence 
of  God — he  ceased  to  contemplate  God — and  the 
light  of  the  divine  perfections  faded  from  his  spiri- 
tual vision.  In  this  season  of  absence  or  forgetful- 
ness,  love  abated,    (for  love  lives   by   contemplating 


XXV 

what  is  excellent,)  the  tempter  came  and  Adam  fell. 
Ah  !  wherefore  did  he  leave  the  blessed  light,  which 
was  a  glory  and  a  defence — which  would  have  scared 
away  the  powers  of  darkness,  and  guided  his  steps, 
and  kept  him  from  falling  ?  Verily,  it  is  an  evil 
and  bitter  thing  to  depart  from  God.  What  was 
his  condition  now  ?  Alas  how  changed  !  Instead 
of  walking  with  God  as  a  friend,  he  dreaded  and 
shunned  him  as  an  enemy.  His  backslidings  re- 
proved him ;  and  his  own  conscience  became  the 
dreadful  executioner  of  that  sentence,  which  ex- 
cluded him  from  the  family  and  favor  of  God.  As 
he  had  refused  to  walk  in  the  light,  he  was  shut  out 
from  the  light — he  had  chosen  a  lie,  and  he  re- 
ceived it  for  his  portion — he  had  disregarded  the 
smile  of  Jehovah,  and  now  he  could  think  only  of  his 
frown. 

Thus  not  only  did  sin  become  its  own  punish- 
ment, but  this  punishment  became  a  fruitful  source 
of  farther  sin.  It  was  the  contemplation  of  the  ex- 
cellenc}^,  and  a  sense  of  the  paternal  favor  of  God? 
which  produced  and  expanded  the  principles  of  holy 
love  and  obedience  in  the  heart  of  Adam.  The 
cessation  of  this  contemplation,  and  the  forgetfulness 
of  this  paternal  favor,  were  the  very  causes  of  his 
fall :  and  now  these  causes  are  fixed  upon  him— 
they  become  the  very  circumstances  of  his  existence. 
He  cannot  contemplate  God,  for  he  feels  himself 
banished  from  His  presence-— he  cannot  enjoy  the 
sense  of  his  paternal  favor,  for  condemnation  has 
been  pronounced  against  him. 

Adam's  perfection  had  flowed  from,  and  consisted 


XXVI 

in  this, — that  his  affections  were  powerfully  and 
permanently  attracted  by  the  contemplation  of  the 
holy  love  and  kindness  of  God.  When  this  at- 
traction ceased,  his  perfections  ceased.  What  then 
must  the  consequence  have  been,  when  the  divine 
love  and  favor  were  changed  into  displeasure  ? 
Evidently  repulsion  instead  of  attraction.  It  is  the 
smile,  and  not  the  frown — it  is  the  favor,  and  not 
the  condemnation  of  God,  which  shows  forth  love ; 
but  it  is  only  His  frown,  and  His  condemnation 
which  the  convicted  and  unpardoned  rebel  contem- 
plates— and  thus  the  estrangement  of  his  heart  be- 
comes more  and  more  confirmed — darkness  is  his 
guide,  and  it  leads  him  to  thoughts  and  deeds  of 
darkness.  These  thoughts  and  deeds,  he  feels, 
call  for  a  farther  condemnation ;  and  the  fear  of  this 
removes  him  still  farther  from  God.  There  is  no 
limit  to  this  tremendous  series,  but  in  the  riches  of 
divine  grace.  Perhaps  the  most  overwhelming  cir- 
cumstance in  the  miserable  condition  supposed  is, 
that  even  the  remaining  good  of  the  heart  opposes  our 
return  to  God.  All  our  remaining  sense  of  the  ex- 
cellency of  holiness,  and  all  the  loathing  and  condem- 
nation of  our  own  pollution,  which  we  may  yet  feel, 
makes  us  shun  the  divine  presence.  The  know- 
ledge and  approbation  of  what  is  right,  without  some 
view  of  forgiving  love,  can  do  little  more,  in  the 
heart  of  a  weak  and  sinful  creature,  than  record  and 
repeat  the  sentence  of  condemnation  against  itself, — 
and  teach  it,  that  any  misery  is  to  be  preferred  to  that 
of  looking  in  the  face  of  an  offended  God. 

Is  there  not  then  a  true  philosophy  in  that  system 


XXVll 


which  would  make  men  cease  from  sinning,  by  re- 
moving the  condemnation  of  sin  ?  Is  there  not  a 
true  wisdom  in  that  religion,  which  would  draw  men 
from  works  of  darkness,  by  surrounding  them  again 
with  heavenly  light  ?  And  is  there  not  a  divine 
glory  in  that  plan,  which  would  overcome  evil  by 
good — which  would  annihilate  distance,  by  annihilat- 
ing fear — and  which  would  expel  enmity  from  the 
soul,  by  satisfying  it  with  the  abundance  of  grace  ? 

The  perfection  of  a  creature  does  not  consist  in 
its  own  self-possessed  powers,  but  in  the  maintenance 
of  its  proper  place,  in  relation  to  its  Creator  :  and 
the  name  of  that  place  is  Constant  Dependence. 
This  place  can  be  held  only  by  affectionate  confi- 
dence ;  and  this  requires  a  constant  sense  of  the 
favorable  presence  and  protection  of  God.  Men 
sometimes  puzzle  themselves,  by  contrasting  the 
moral  strength  attributed  to  Adam,  with  the  facility 
of  his  fall.  But  Adam's  strength  is  only  another 
name  for  his  love  to  God ;  and  that  love  depended 
entirely  on  the  view  which  he  took  of  His  charac- 
ter in  general,  and  of  His  relation  to  himself  in  par- 
ticular. Whilst  he  viewed  Him  as  his  omnipresent 
and  ever-gracious  Friend,  he  loved  Him  ;  or,  in  other 
words,  he  was  strong.  When  he  lost  this  view, 
from  any  cause,  there  would  be  a  proportional  di- 
minution of  his  strength.  And  after  his  offence, 
when  he  viewed  him  as  his  condemning  Judge,  his 
love  would  be  changed  into  fear  and  estrangement ; 
that  is  to  say,  his  strength  would  become  weakness. 

It  must  be  so — it  cannot  be  otherwise,  in  the 
nature   of  things.      Love   is   the    obedience    of  the 


xxvni 

heart  5  and  that  is  the  obedience  which  God  requires. 
And  this  love,  in  the  heart  of  a  hitherto  sinless  crea- 
ture, can  only  proceed  from,  or  be  maintained  by  a 
sense,  and  a  continued  sense — of  the  holy  compla- 
cency of  God  ;  and,  in  the  heart  of  a  sinful  creature, 
by  a  sense,  and  a  continued  sense — of  the  holy  com- 
passion of  God.  This  going  forth  of  the  heart  and 
the  thought  towards  God,  is  to  the  spiritual  man, 
what  his  locks  were  to  the  unshaven  champion  of 
Israel.  It  is  the  channel  through  which  the  omni- 
potent God  communicates  himself  to  his  children. 
Whilst  this  channel  continues  unbroken  and  unin- 
terrupted, all  is  safe.  But  when  a  created  thing  is 
permitted  to  interpose  itself  between  the  soul,  and 
the  face  of  God,  the  charm  is  broken — the  divine 
current  ceases  to  flow  in — he  who  before  was  strong 
becomes  weak — and  those  Philistines,  who  had  often 
fled  before  him,  now  put  out  his  eyes,  and  make  him 
grind  in  the  prison. 

"Abide  in  me,"  says  the  Head  of  the  redeemed 
family,  "  and  I  will  abide  in  you."  Thus  shall  ye 
bring  forth  much  fruit ;  and *thus  shall  ye  "  ask  what 
ye  will,  and  it  shall  be  done  unto  you."  To  this 
object,  therefore,  ought  Christian  effort  mainly  to  be 
directed  :  for  here  the  Christian's  strength  lies,  and 
here  only.  Here  only  he  finds  an  object  which  will 
satisfy  and  sanctify  every  faculty  of  his  being.  His 
moral  sense,  his  affections,  and  his  desire  of  happi- 
ness, are  here  filled  and  captivated.  How  different 
this  from  the  effort  of  the  world's  morality  !  The 
world's  morality,  even  in  its  highest  strain,  is  mere 
self-denial,    and    a   painful    struggle    against    nature, 


XXIX 

It  is,  however,  a  noble  struggle.  And,  assuredly, 
when  we  look  at  those  who,  unaided  by  the  light  of 
revelation,  have  trod  this  uphill  path ;  and  who,  by 
the  strong  effort  of  an  upright  will,  have  quelled  the 
passions  and  feelings  which  rebel  against  truth  and 
reason,  we  cannot  but  admire  them ;  and  little  do 
we  envy  those  who  can  refuse  them  this  tribute. 
But  though  it  is  a  noble  spectacle,  it  is  yet  a  melan- 
choly one.  It  is  an  unequal  warfare.  The  citadel 
is  betrayed  :  the  heart  is  in  the  hands  of  the  enemy. 
The  conqueror  is  unhappy,  even  in  his  victory ;  for 
what  has  he  achieved  ?  He  has  not  really  overcome 
his  antagonists ;  he  has  only  prevented  their  erup- 
tion. He  has  imprisoned  them  in  their  own  favor- 
ite residence — his  inmost  heart,  where  they  feed  on 
his  very  vitals.  On  the  Christian  system  the  case 
begins  at  the  heart :  and  the  moral  progress  is  a 
healthy  progress  of  the  whole  man,  and  not  a  tem- 
porary submission  of  one  part  of  the  mind  to  another. 
There  is  no  self-denial  in  the  character  of  God ; 
it  is  his  delight  to  do  that  which  is  good.  Neither 
would  there  be  any  self-denial  in  our  virtue,  if  we 
perfectly  loved  God  ;  because  that  love  would  find 
its  highest  gratification  in  a  conformity  to  the  will 
of  God.  But  how  are  we  to  grow  in  this  love  ? 
How  is  our  holiness  to  be  purged  from  self-denial  ? 
No  otherwise  than  by  abiding  in  the  view  of  God, 
as  revealed  in  Jesus  Christ.  This  rule  differs  only 
in  words  from  the  apostolic  precept,  "  Pray  without 
ceasing."  It  embraces  the  whole  armor  of  God; 
and  gives  peace  as  well  as  security.  The  heart 
must  be  directed  towards  God,  the  Father  of  mer- 
4 


XXX 


eies;  and  then,  even  in  this  prison,  although  we 
may  still  feel  our  fetters,  our  locks  will  begin  to  grow 
like  Samson's  :  and  however  we  may  groan  under  the 
burden  of  life,  and  remaining  corruption,  yet  shall 
we,  like  him,  also  triumph  at  our  death,  and  be  made 
more  than  conquerors,  through  him  that  loved  us. 

For  it  is  not  till  after  death,   that   we   are   to  ex- 
pect   unmixed    happiness.      Our   moralists   need    not 
be  apprehensive  that   Christianity,    by   the   greatness 
of  its  present  gifts,   extinguishes  hope   for  the   future. 
There  is  something  kept  in  reserve  to    animate   ex- 
ertion,    and    to   reward   perseverance.     The    Gospel 
does  not  expend  all  its  treasures  in  this  life.     Great 
indeed,  and   unspeakable  are  the   blessings    which  it 
bestows  even  here  ;  but  they   are  not  given   without 
alloy — they    serve    but    as    foretastes    to    excite    our 
longings    for    the   joy    set    before    us.     The     Gospel 
teaches   us   to    deny   ungodliness   and    worldly    lusts. 
And  it  teaches  this,  only  by  directing   our    thoughts 
not  only  back  to  the    cross,  and  to  the  pardon  which 
was  there  sealed  ;  and  around  us,  to  that  mercy  which 
continually  embraceth  those  who  trust  in  the  cross ; 
but     also  forwa?'ds,    to    the    blessed    hope    of    the 
Saviour's  appearing,  and  to  the   rest  which  remaineth 
for    the    people   of  God.     Yes,    every    sin   is  full  of 
sorrow  ;  and  every  day  on  earth  is  full  of  sin.     Man 
also  "  is  born  to  trouble,  as  the  sparks  fly  upwrard." 
And    although    the    believer    does    feed    on    angels' 
food  ;  and  although  the  blessed    Spirit  does  comfort 
his  heart  by  the  disclosures  of  that  love  which  pass- 
eth  understanding,  yet   is  he  often  made  to   feel  the 
length  of  the  way,   and  the   barrenness   of  the  land 


XXXI 

And  often  does  his  evil  heart  of  unbelief  grieve  that 
Comforter,  and  tempt  him  to  depart.  He  feels  that 
he  daily  wounds  the  love  that  bled  for  him ;  and 
that  is  bitter,  even  in  the  midst  of  forgiveness.  He 
also  sees  God  dishonored,  and  his  law  trampled  on 
by  his  fellow-creatures.  And  thus  he  is  taught, 
that  this  is  not  his  rest ;  and  that  he  hath  no  abiding 
city  here.  These  things  made  the  Psalmist  say, 
"  Oh  that  I  had  wings  like  a  dove,  for  then  would 
T  flee  away  and  be  at  rest," — they  drew  from  Jere- 
miah that  plaintive  cry,  "  Oh  that  I  had,  in  the 
wilderness,  a  lodging-place  of  wayfaring  men  ;  that 
I  might  leave  my  people  and  go  from  them," — and 
they  even  forced  Elijah,  a  man  destined  to  enter 
heaven  by  another  gate  than  that  of  death,  to  re- 
quest for  himself  that  he  might  die.  Now  all  these 
men  had  much  enjoyment  of  God  in  this  world,  as  we 
read  in  other  parts  of  their  history  ;  but  the  vast  dis- 
proportion between  their  enjoyment  of  him  here,  and 
their  expected  enjoyment  of  Him  in  the  other  world, 
made  them,  as  well  as  the  saints  under  a  clearer  dis- 
pensation, feel  and  confess,  that  presence  in  the  body 
is  absence  from  the  Lord. 

And  yet  future  glory  is  not  desired  by  a  Chris- 
tian as  an  entirely  new,  and  hitherto  unknown  thing ; 
but  as  the  full  accomplishment  of  a  blessedness  al- 
ready begun,  though  too  much  impeded  here  by  cor- 
ruption within,  and  sorrow  without.  Christianity  was 
not  an  entirely  new  thing  to  pious  Jews  ;  but  yet 
its  light  so  far  excelled  that  of  their  introductory  dis- 
pensation, as  to  make  it  appear  but  darkness  in  the 
comparison.     They  saw  it  afar  off;  but  the  prospect 


XXX11 


was  so  dim,  that  Isaiah  calls  it,  "  that  which  eye 
had  not  seen,  nor  ear  heard,  nor  the  heart  of  man 
conceived."  Even  so  we  may  say  of  Christian  joy, 
as  we  must  confess  of  Christian  character,  in  this 
life,  that  it  hath  no  glory,  by  reason  of  the  glory 
that  excelleth.  We  can  place  no  limits  to  that  fu- 
ture glory,  but  in  the  will  of  Him  whose  goodness 
and  power  are  equally  unlimited. 

That  family  which  God  hath  adopted  in  Christ 
Jesus,  for  their  spiritual  good,  He  hath  subjected 
in  this  world,  as  He  did  the  Captain  of  their  salva- 
tion, to  affliction.  They  are,  however,  supported 
under  it  by  the  assurance,  that  as  they  are  joint 
heirs  with  Christ  in  suffering,  they  shall  be  so  also 
with  him  in  glory.  The  anticipation  of  that  glory 
is  a  characteristic  feature  of  the  family.  Whilst 
they  remain  on  earth,  their  eyes  are  fixed  on  it,  and 
their  earnest  expectation  waiteth  for  its  perfect  de- 
velopment, in  the  full  manifestation  of  their  privi- 
leges as  the  sons  of  God.  As.  the  Gospel  was  the 
same  in  kind,  from  the  first  promise  of  the  woman's 
seed  in  Eden,  until  the  day  of  Christ's  ascension 
from  mount  Olivet,  and  only  varied  in  the  degree 
and  clearness  of  its  revelation  ;  so  also  the  character 
and  joy  formed  upon  it,  and  by  it,  must  be  the  same 
in  kind  for  ever,  and  will  only  vary  in  the  degree  of 
its  development.  This  accounts  for  the  same  name 
being  sometimes  given  to  different  stages  in  the  pro- 
cess. Thus,  in  one  place,  we  are  told,  that  believers 
have  already  received  the  charter  of  adoption,  in  that 
revelation  which  addresses  them  as  children,  and 
authorizes  them   to   speak  of  God  as  their   Father. 


XXX111 

And,  at  the  distance  of  a  few  verses,  these  same  be- 
lievers are  described  as  waiting  for  the  adoption, 
namely,  the  redemption  of  their  body.  The  resur- 
rection is  here  called  the  adoption,  because  it  is  the 
concluding  step  in  the  process  of  adoption  ;  it  is  that 
act  of  omnipotent  mercy,  by  which  the  last  trace  of 
condemnation  shall  be  obliterated — by  which  this 
mortal  shall  be  clothed  with  immortality,  and  this 
corruptible  with  incorruption.  There  is  but  one 
joy,  and  one  adoption ;  but  they  contain  the  principle 
of  infinite  expansion  and  enlargement.  The  light  of 
revelation  enables  us  to  trace  their  progress  till  the 
morning  of  the  resurrection,  when  the  risen  saints 
shall  sit  down  with  Christ  upon  his  throne  ;  and  there 
it  leaves  them,  hid  in  the  future  eternity. 

Then  their  joy  shall  be  full — they  shall  ever  be 
with  the  Lord — they  shall  be  made  pillars  in  His 
temple,  and  go  no  more  out.  But  still  the  princi- 
ple of  progress  will  be  in  action.  The  joy  which 
fills  them  will  expand  their  capacity  of  enjoyment; 
and  their  increasing  capacity  will  be  filled  with  an 
increasing  joy.  Their  joy  will  increase,  because 
their  powers  and  capacities  of  comprehending  and 
loving  God  will  increase  ;  but  still  the  great  object 
itself,  the  source  of  all  their  joy,  remains  eternally 
the  same — the  character  of  God,  revealed  in  Christ 
Jesus. 

It  is  sweet  to  look  forward  to  the  restitution  of 
all  things — to  think  of  a  world  where  God  is  entirely 
glorified,  and  entirely  loved,  and  entirely  obeyed — 
where  sin  and  sorrow  are  no  more — where   severed 

friends  shall  meet,  never  again  to   part — where  the 

4* 


XXXIV 


body  shall  not  weigh  down  the  spirit,  but  shall  be 
its  fit  medium  of  communication  with  all  the  glorious 
inhabitants  and  scenery  of  heaven — where  no  dis- 
cordant tones,  or  jarring  feelings,  shall  interrupt  or 
mar  the  harmony  of  that  universal  song,  which  shall 
burst  from  every  heart  and  every  tongue,  to  Him 
who  sitteth  upon  the  throne?  and  to  the  Lamb. 
And  it  is  not  only  sweet,  but  most  profitable  to  me- 
ditate on  these  prospects.  It  is  a  most  healthful 
exercise.  It  brings  the  soul  into  contact  with  that 
society,  to  which  it  properly  belongs,  and  for  which 
it  wras  created. 

The  world  thinks  that  these  heavenly  musings 
must  unqualify  the  mind  for  present  exertion.  But 
this  is  a  mistake,  arising  from  an  ignorance  of  the 
nature  of  heaven.  The  happiness  of  heaven  con- 
sists in  the  perfection  of  those  principles  which  lead 
to  the  discharge  of  duty ;  and  therefore,  the  contem- 
plation of  it  must  increase  our  sense  of  the  impor- 
tance of  duty.  That  happiness,  as  has  been  already 
observed,  is  not  entirely  a  future  thing  ;  but  rather  the 
completion  of  a  present  process,  in  which  every 
duty  bears  an  important  part.  The  character  and 
the  happiness  of  heaven  like  the  light  and  heat  of 
the  sunbeams,  are  so  connected,  that  it  is  impossible 
to  separate  them  ;  and  the  natural  and  instinctive 
desire  of  the  one,  is  thus  necessarily  linked  to  the 
desire  of  the  other.  Full  of  peace  as  the  prospect 
of  heaven  is,  there  is  no  indolent  relinquishment  of 
duty,  connected  with  the  contemplation  of  it :  for 
heaven  is  full  of  action.  Its  repose  is  like  the  re- 
pose of  nature — the  repose  of  planets  in  their  orbits. 


XXXV 

It  is  a  rest  from  all  controversy  with  God — from  all 
opposition  to  his  will.  His  servants  serve  him. 
Farewell,  vain  world  !  no  rest  hast  thou  to  offer, 
which  can  compare  with  this.  The  night  is  far 
spent;  soon  will  that  day  dawn,  and  the  shadows  flee 
away. 

"  The  Saints'  Everlasting  Rest "  was  written  on  a 
bed  of  sickness.  It  contains  those  thoughts  and 
feelings^  which  occupied,  and  fortified,  and  animated 
the  Author,  as  he  stood  on  the  brink  of  eternity. 
The  examples  of  heavenly  meditation  which  he  gives, 
really  breathe  of  heaven  ;  and  the  importance  of  such 
meditation,  as  a  duty,  and  as  a  mean  of  spiritual 
growth,  is  admirably  set  forth,  and  most  powerfully 
enforced.  And  is  it  not  a  most  pernicious  madness 
and  stupidity  to  neglect  this  duty  ?  Is  it  not  strange 
that  such  prospects  should  excite  so  little  interest  ? 
Is  it  not  strange  that  the  uncertainty  of  the  duration 
of  life,  and  the  certainty  of  its  sorrows,  do  not  com- 
pel men  to  seek  refuge  in  that  "  inheritance  which  is 
incorruptible,  undefiled,  and  which  fadeth  not  away?  " 
Is  it  not  strange  that  the  offers  of  friendship,  and 
intimate  relationship,  which  God  is  continually  hold- 
ing out  to  us,  should  be  slighted,  even  in  competi- 
tion with  the  society  of  those,  whom  we  cannot  but 
despise  and  reprobate  ?  Is  it  not  strange  that  we 
should,  day  after  clay,  allow  ourselves  to  be  duped 
by  the  same  false  promises  of  happiness,  which  have 
disappointed  us,  just  as  often  as  they  have  been 
trusted  ?  O  !  let  us  be  persuaded  that  there  is  no 
rest  in  created  things.  No  :  there  is  no  rest,  except 
in  Him  who  made  us.     Who  is  the  man  that  can 


XXXVI 


say  he  has  found  rest  elsewhere  ?  No  man  says  it. 
May  God  open  our  hearts,  as  well  as  our  understand- 
ings, to  see  the  truth ;  that  we  may  practically  know 
the  insufficiency,  and  hollowness,  and  insecurity  of  all 
earthly  hopes  ;  and  that  we  may  be  led,  in  simplicity 
and  earnestness,  to  seek,  and  so  to  find  our  rest  in 
Himself. 


T.  E, 

Edinburgh,  February,  1824. 


TO 
THE  INHABITANTS 

OF    THE 

BOROUGH  AND  FOREIGN  OF  KIDDERMINSTER, 
BOTH  MAGISTRATES  AND  PEOPLE. 


My  Dear  Friends, 

There  are  obvious  reasons  for  prefixing  your 
names  to  this  book.  It  contains  the  substance  of  what 
was  first  preached  in  your  parish  church,  and  was  first 
published  from  the  press  with  a  Dedication  to  your 
worthy  Ancestors.  Your  trade  and  manufactures  can 
never  render  your  town  so  famous,  as  the  name  and 
writings  of  Mr.  Baxter  have  already  made  it,  both 
in  this  Island,  and  in  many  remote  parts  of  the  Pro- 
testant world.  His  intimate  and  important  relation  to 
Kidderminster,  and  the  years  he  abode  in  it,  afforded 
him  the  most  delightful  reflection  as  long  as  he  lived. 

Long  experience  has  enabled  me  to  testify  for 
you,  that,  notwithstanding  your  share  in  those  com- 
mon distinctions  which  so  unhappily  divide  fellow- 
protestants,  you  possess  an  unusual  degree  of  candor 
and  friendship  for  each  other.  Thus  you  show, 
that  Kidderminster  has  not  totally  lost  the  amiable 
spirit  which  it  imbibed  more  than  a  century  ago. 

There  are  no  excellencies,  personal  or  relative,  no 
species  of  domestic  or  public  happiness,  no  beauties 
of  civil  or  religious  life,  but  what  will  be  naturally 
promoted  by  a  care  to  secure  to  ourselves  an  interest 
in  the  rest  which  remaineth  to  the  people  of  God. 
They  are  the  people  for  whom  alone  that  rest  is  de- 


38 

signed,  both  by  the  promises  of  God,  and  by  the 
purchase  of  the  Son  of  God.  A  care  to  secure  that 
rest  to  yourselves,  is  the  one  thing  needful.  But 
neither  this  people,  nor  this  care,  you  well  know,  are 
the  peculiarities  of  any  age,  or  of  any  party.  If  the 
inhabitants  of  Kidderminster,  formerly  excelled  in 
this  care,  you  must  allow,  that  it  was  their  greatest 
glory.  And  this  more  than  any  improvements  of 
trade,  or  increasing  elegancies  of  life,  will  be  the 
greatest  glory  of  their  successors. 

To  excite  this  care,  is  the  noblest  design  of  all 
religious  instruction.  This3  and  nothing  else,  ani- 
mates the  following  pages.  Here,  God  and  Christ, 
heaven  and  holiness,  invite  your  most  attentive  and 
affectionate  regards.  Here,  you  may  peruse,  what 
multitudes  in  the  same  town  have  heard  and  read  be- 
fore you  to  their  everlasting  joy,  till  your  blessings 
prevail  above  the  blessings  of  your  progenitors.  Here, 
by  the  help  of  divine  grace,  you  may  learn  the  heav- 
enly art  of  walking  with  God  below,  of  living  in  a 
constant  view  and  foretaste  of  the  glories  of  the  new 
Jerusalem,  and  of  making  all  you  say  or  do,  suffer  or 
enjoy,  subservient  to  the  brightening  your  immortal 
crown. — Nothing  has  the  Compiler  of  this  Abridgment 
to  wish  like  such  consequences  as  these ;  even,  to  see 
the  same  holy  and  heavenly  conversation  in  himself, 
and  in  those  around  him,  now,  as  Mr.  Baxter  saw  in 
his  day.  This  would  be  the  greatest  joy,  and  shall  be 
the  constant  and  fervent  prayer,  of  your  affectionate 
Friend,  and  obedient  Servant, 

B.  FAWCETT, 

Kidderminster,  Jan.  1,  1759, 


THE 


COMPILER'S  PREFACE, 


Mr.  Richard  Baxter,  the  Author  of  the  "  Saints3 
Rest,"  so  well  known  to  the  world  by  this,  and  many- 
other  excellent  and  useful  writings,  was  a  learned, 
laborious,  and  eminently  holy  Divine  of  the  last  age, 
He  was  born  near  Shrewsbury  in  1615,  and  died  at 
London  in  1691. 

His  ministry  in  an  unsettled  state,  was  for  many 
years  employed  with  great  and  extensive  success, 
both  in  London  and  in  several  parts  of  the  country  ; 
but  he  was  nowhere  fixed  so  long,  or  with  such 
entire  satisfaction  to  himself,  and  apparent  advantage 
to  others,  as  at  Kidderminster.  His  abode  there 
was  indeed  interrupted,  partly  by  his  bad  health, 
but  chiefly  by  the  calamities  of  a  civil  war,  yet  in 
the  whole  it  amounted  to  sixteen  years  ;  nor  was  it 
by  any  means  the  result  of  his  own  choice,  or  that 
of  the  inhabitants  of  Kidderminster,  that  he  never 
settled  there  again,  after  his  going  from  thence  in 
1660.  Before  his  coming  thither,  the  place  was 
overrun  with  ignorance  and  profaneness ;  but,  by  the 
divine  blessing  on  his  wise  and  faithful  cultivation,  the 
fruits  of  righteousness  sprung  up  in  rich  abundance. 
He  at  first  found  but  a  single  instance  or  two  of 
daily  family  prayer  in   a  whole  street ;    and    at   his 


40 

going  away,  but  one  family  or  two  could  be  found 
in  some  streets  that  continued  to  neglect  it.  And 
on  Lord's-days,  instead  of  the  open  profanation  to 
which  they  had  been  so  long  accustomed,  a  person, 
in  passing  through  the  town,  in  the  intervals  of 
public  worship,  might  overhear  hundreds  of  families 
engaged  in  singing  Psalms,  reading  the  Scriptures 
and  other  good  books,  or  such  sermons  as  they  had 
wrote  down,  while  they  heard  them  from  the  pulpit. 
His  care  of  the  souls  committed  to  his  charge, 
and  the  success  of  his  labors  among  them,  were 
truly  remarkable  ;  for  the  number  of  his  stated  com- 
municants rose  to  six  hundred,  of  whom  he  himself 
declared,  there  were  not  twelve  concerning  whose 
sincere  piety  he  had  not  reason  to  entertain  good 
hopes.  Blessed  be  God,  the  religious  spirit  which 
was  thus  happily  introduced,  is  yet  to  be  traced  in 
the  town  and  neighborhood  in  some  degree :  (O 
that  it  were  in  a  greater !)  and  in  proportion  as  that 
spirit  remains,  the  name  of  Mr.  Baxter  continues  in 
the  most  honorable  and  affectionate  remembrance. 

As  a  writer,  he  has  the  approbation  of  some  of 
his  greatest  cotemporaries,  who  best  knew  him,  and 
were  under  no  temptations  to  be  partial  in  his  favor. 
Dr.  Barrow  said,  "  His  practical  writings  were  never 
mended,  and  his  controversial  ones  seldom  con- 
futed." With  a  view  to  his  casuistical  writings, 
the  honorable  Robert  Boyle,  declared,  "  He  was 
the  fittest  man  of  the  age  for  a  casuist,  because  he 
feared  no  man's  displeasure,  nor  hoped  for  any  man's 
preferment."  Bishop  Wilkins  observed  of  him,  "  that 
he   had    cultivated    every  subject  he   had  handled ; 


41 

that  if  he  had  lived  in  the  primitive  times  he  would 
have  been  one  of  the  fathers  of  the  church  ;  and 
that  it  was  enough  for  one  age  to  produce  such 
a  person  as  Mr.  Baxter."  Archbishop  Usher  had 
such  high  thoughts  of  him,  that  by  his  earnest  im- 
portunity he  put  him  upon  writing  several  of  his 
practical  discourses,  particularly  that  celebrated  piece, 
his  Call  to  the  Unconverted.  Dr.  Manton,  as  he 
freely  expressed  it,  "  thought  Mr.  Baxter  came 
nearer  the  apostolical  writings  than  any  man  in  the 
age."  And  it  is  both  as  a  preacher,  and  a  writer, 
that  Dr.  Bates  considers  him,  when,  in  his  funeral 
sermon  for  him,  he  says,  "  In  his  sermons  there  was 
a  rare  union  of  arguments  and  motives,  to  convince 
the  mind,  and  gain  the  heart.  All  the  fountains  of 
reason  and  persuasion  were  open  to  his  discerning 
eye.  There  was  no  resisting  the  force  of  his  dis- 
courses, without  denying  reason  and  divine  revela- 
tion. He  had  a  marvellous  facility  and  copiousness 
in  speaking.  There  was  a  noble  negligence  in  his 
style,  for  his  great  mind  could  not  stoop  to  the  af- 
fected eloquence  of  words  ;  he  despised  flashy  ora- 
tory; but  his  expressions  were  clear  and  powerful, 
so  convincing  the  understanding,  so  entering  into 
the  soul,  so  engaging  the  affections,  that  those  were 
as  deaf  as  adders  who  were  not  charmed  by  so  wise 
a  charmer.  He  was  animated  with  the  Holy  Spirit, 
and  breathed  celestial  fire,  to  inspire  heat  and  life 
into  dead  sinners,  and  to  melt  the  obdurate  in 
their  frozen  tombs.  His  books,  for  their  number, 
(which  it  seems  was  more  than  one  hundred  and 
twenty,)  and  variety  of  matter  in  them,  make  a  li- 
5 


42 

brary.  They  contain  a  treasure  of  controversial, 
casuistical,  and  practical  divinity.  His  books  of 
practical  divinity  have  been  effectual  for  more  nu- 
merous conversions  of  sinners  to  God,  than  any  print- 
ed in  our  time  ;  and,  while  the  church  remains  on 
earth,  will  be  of  continual  efficacy  to  recover  lost 
souls.  There  is  a  vigorous  pulse  in  them,  that  keeps 
the  reader  awake  and  attentive."  To  these  testi- 
monies may  not  improperly  be  added  that  of  the  ed- 
itors of  his  practical  works  in  four  folio  volumes  ;  in 
the  Preface  to  which  they  say,  "  Perhaps  there  are 
no  writings  among  us  that  have  more  of  a  true  Chris- 
tian spirit,  a  greater  mixture  of  judgment  and  af- 
fection, or  a  greater  tendency  to  revive  pure  and 
undefiled  religion ;  that  have  been  more  esteemed 
abroad,  or  more  blessed  at  home,  for  the  awakening 
the  secure,  instructing  the  ignorant,  confirming  the 
wavering,  comforting  the  dejected,  recovering  the 
profane,  or  improving  such  as  are  truly  serious,  than 
the  practical  works  of  this  author."  Such  were  the 
apprehensions  of  eminent  persons,  who  were  well  ac- 
quainted with  Mr.  Baxter  and  his  writings.  It  is 
therefore  the  less  remarkable  that  Mr.  Addison,  from 
an  accidental  and  a  very  imperfect  acquaintance,  but 
with  his  usual  pleasantness  and  candor,  should  men- 
tion the  following  incident ;  "I  once  met  with  a 
page  of  Mr.  Baxter.  Upon  the  perusal  of  it,  I 
conceived  so  good  an  idea  of  the  author's  piety,  that  I 
bought  the  whole  book." 

Whatever  other  causes  might  concur,  it  must 
chiefly  be  ascribed  to  Mr.  Baxter's  distinguished 
reputation  as  a  preacher,  and  a  writer,  that  presently 


43 

after  the  restoration  he  was  appointed  one  of  the 
chaplains  in  ordinary  to  King  Charles  II.  and  preach- 
ed once  before  him  in  that  capacity ;  as  also  that  he 
had  an  offer  made  him  by  the  Lord  Chancellor 
Clarendon,  of  the  bishopric  of  Hereford,  which,  in 
a  respectful  letter  to  his  Lordship,  he  saw  proper  to 
decline. 

The  Saints'  Rest  is  deservedly  esteemed  one  of 
the  most  valuable  parts  of  his  practical  works.  He 
wrote  it  when  he  was  far  from  home,  without  any 
book  to  consult  but  his  Bible,  and  in  such  an  ill  state 
of  health,  as  to  be  in  continual  expectation  of  death 
for  many  months  5  and,  therefore,  merely  for  his 
own  use,  he  fixed  his  thoughts  on  this  heavenly  sub- 
ject, "  which,  says  he,  hath  more  benefitted  me  than 
all  the  studies  of  my  life."  At  this  time  he  could 
be  little  more  than  thirty  years  old.  He  afterwards 
preached  over  the  subject  in  his  weekly  lecture  at 
Kidderminster,  and  in  1656  he  published  it;  and 
indeed  it  appears  to  have  been  the  first  that  ever  he 
published  of  all  his  practical  writings.  Of  this  book 
Dr.  Bates  says,  "It  is  written  by  him  when  lan- 
guishing in  the  suspense  of  life  and  death,  but  has 
the  signatures  of  his  holy  and  vigorous  mind.  To 
allure  our  desires,  he  unveils  the  sanctuary  above, 
and  discovers  the  glories  and  joys  of  the  blessed  in 
the  divine  presence,  by  a  light  so  strong  and  lively, 
that  all  the  glittering  vanities  of  this  world  vanish 
in  that  comparison,  and  a  sincere  believer  will  de- 
spise them,  as  one  of  mature  age  does  the  toys  and 
baubles  of  children.  To  excite  our  fear,  he  removes 
the  screen,  and  makes  the  everlasting  fire  of  hell  so 


44 

visible,  and  represents  the  tormenting  passions  of 
the  damned  in  those  dreadful  colors,  that,  if  duly 
considered,  would  check  and  control  the  unbridled 
licentious  appetites  of  the  most  sensual  wretches." 

Heavenly  rest  is  a  subject,  in  its  own  nature  so 
universally  important  and  interesting,  and  at  the 
same  time  so  truly  engaging  and  delightful,  as  suffi- 
ciently accounts  for  the  great  acceptance  which  this 
book  has  met  with  ;  and  partly  also  for  the  uncom- 
mon blessing  which  has  attended  Mr.  Baxter's  man- 
ner of  treating  the  subject,  both  from  the  pulpit,  and 
the  press.  For  where  are  the  operations  of  divine 
grace  more  reasonably  to  be  expected,  or  where  have 
they  in  fact  been  more  frequently  discerned,  than  in 
concurrence  with  the  best  adapted  means?  And 
should  it  appear,  that  persons  of  distinguishing 
judgment  and  piety,  have  expressly  ascribed  their 
first  religious  impressions  to  the  hearing  or  reading 
the  important  sentiments  contained  in  this  book ;  or, 
after  a  long  series  of  years,  have  found  it,  both  the 
counterpart,  and  the  improvement,  of  their  own 
divine  life,  will  not  this  be  thought  a  considerable 
recommendation  of  the  book  itself? 

Among  the  instances  of  persons  that  dated  their 
true  conversion  from  hearing  the  sermons  on  the 
Saints'  Rest,  when  Mr.  Baxter  first  preached 
them,  was  the  Rev.  Thomas  Doolittle,  A.  M.  who 
was  a  native  of  Kidderminster,  and  at  that  time  a 
scholar,  about  seventeen  years  old ;  whom  Mr.  Bax- 
ter himself  afterwards  sent  to  Pembroke-Hall,  in 
Cambridge,  where  he  took  his  degree.  Before  his 
going  to  the  university,  he  was  upon  trial  as  an  at- 


45 

tomey's  clerk,  and  under  that  character,  being  or- 
dered by  his  master  to  write  something  on  a  Lord's 
day,  he  obeyed  it  with  great  reluctance,  and  the 
next  day  returned  home,  with  an  earnest  desire  that 
he  might  not  apply  himself  to  any  thing,  as  the 
employment  of  life,  but  serving  Christ  in  the  ministry 
of  the  gospel.  His  praise  is  yet  in  the  churches,  for 
his  pious  and  useful  labors,  as  a  minister,  a  tutor,  and 
a  writer. 

In  the  life  of  the  Rev.  John  Janeway,  Fellow 
of  King's  College,  Cambridge,  who  died  in  1657, 
we  are  told,  that  his  conversion  was,  in  a  great 
measure,  occasioned  by  his  reading  several  parts 
of  the  Saints'  Rest.  And  in  a  letter  which  he 
afterwards  wrote  to  a  near  relative,  speaking  with  a 
more  immediate  reference  to  that  part  of  the  book 
which  treats  of  heavenly  Contemplation,  he  says, 
"  There  is  a  duty,  which,  if  it  were  exercised,  would 
dispel  all  cause  of  melancholy ;  I  mean,  heavenly 
meditation,  and  contemplation  of  the  things  which 
true  Christian  religion  tends  to.  If  we  did  but 
walk  closely  with  God  one  hour  in  a  day  in  this 
duty,  O  what  influence  would  it  have  upon  the  whole 
day  besides,  and,  duly  performed,  upon  the  whole 
life !  This  duty,  with  its  usefulness,  manner  and 
directions,  I  knew  in  some  measure  before,  but  had 
it  more  pressed  upon  me  by  Mr.  Baxter's  Saints' 
Everlasting  Rest,  a  book  that  can  scarce  be  over- 
valued, for  which  I  have  cause  for  ever  to  bless  God." 
This  excellent  young  minister's  life  is  worth  reading, 
were  it  only  to  see  how  delightfully  he  was  engaged 
5* 


46 

in  heavenly  contemplation,  according  to  the  directions 
in  the  Saints'  Rest. 

It  was  the  example  of  heavenly  contemplation,  at 
the  close  of  this  book,  which  the  Rev.  Joseph  Alleine, 
of  Taunton,  so  frequently  quoted  in  conversation  with 
this  solemn  introduction,  "  Most  divinely  says  that 
man  of  God,  holy  Mr.  Baxter." 

Dr.  Bates,  in  his  dedication  of  his  funeral  sermon 
for  Mr.  Baxter  to  Sir  Henry  Ashurst,  Bart,  tells  that 
religious  gentleman,  and  most  distinguished  friend 
and  executor  of  Mr.  Baxter,  "  He  was  most  worthy 
of  your  highest  esteem  and  love  ;  for  the  first  im- 
pressions of  heaven  upon  your  soul,  were  in  read- 
ing his  invaluable  book  of  the  Saints'  Everlasting 
Rest." 

In  the  life  of  the  Rev.  Matthew  Henry,  we 
have  the  following  character  given  us  of  Robert 
Warburton,  Esq.  of  Grange,  the  son  of  the  eminently 
religious  judge  Warburton,  and  the  father  of  Mr. 
Matthew  Henry's  second  wife.  "  He  was  a  gentle- 
man that  greatly  affected  retirement  and  privacy, 
especially  in  the  latter  part  of  his  life  ;  the  Bible, 
and  Mr.  Baxter's  Saints'  Everlasting  Rest,  used 
to  lie  daily  before  him  on  the  table  in  his  parlor ; 
he  spent  the  greatest  part  of  his  time  in  reading 
and  prayer." 

In  the  life  of  that  honorable  and  most  religious 
knight,  Sir  Nathaniel  Barnardiston,  we  are  told, 
that  u  he  was  constant  in  secret  prayer  and  read- 
ing the  Scriptures  ;  afterwards  he  read  other  choice 
authors  :  but  not  long  before  his  death  he  took  a 
singular  delight  to  read  Mr.  Baxter's  Saints'  Ever- 


47 

lasting  Rest,  and  preparations  thereunto ;  which 
was  esteemed  a  gracious  event  of  divine  Providence, 
sending  it  as  a  guide  to  bring  him  more  speedily  and 
directly  to  that  rest." 

Besides  persons  of  eminence,  to  whom  this  book 
has  been  precious  and  profitable,  we  have  an  instance, 
in  the  Rev.  Mr.  James  Janeway's  Token  for  Chil- 
dren, of  a  little  boy,  whose  piety  was  so  discovered 
and  promoted  by  reading  it,  as  the  most  delightful 
book  to  him  next  the  Bible,  that  the  thoughts  of 
everlasting  rest  seemed,  even  while  he  continued  in 
health,  to  swallow  up  all  other  thoughts ;  and  he 
lived  in  a  constant  preparation  for  it,  and  looked 
more  like  one  that  was  ripe  for  glory,  than  an  inhab- 
itant of  this  lower  world.  And  when  he  was  in  the 
sickness  of  which  he  died,  before  he  was  twelve  years 
old,  he  said,  "  I  pray,  let  me  have  Mr.  Baxter's 
book,  that  I  may  read  a  little  more  of  eternity,  before 
I  go  into  it." 

Nor  is  it  less  observable,  that  Mr.  Baxter  him- 
self, taking  notice,  in  a  paper  found  in  his  study 
after  his  death,  what  numbers  of  persons  were  con- 
verted by  reading  his  call  to  the  unconverted,  accounts 
of  which  he  had  received  by  letter  every  week,  ex- 
pressly adds,  "  This  little  book,  the  Call  to  the  Un- 
converted, God  hath  blessed  with  unexpected  success, 
beyond  all  that  I  have  written,  except  the  Saints5 
Rest."  With  an  evident  reference  to  this  book, 
and  even  during  the  life  of  the  author,  the  pious 
Mr.  Flavel  affectionately  says,  "  Mr.  Baxter  is  almost 
in  heaven  :  living  in  the  daily  views,  and  cheerful  ex- 
pectation of  the  saints'  everlasting  rest  with  God  ;  and 


48 

is  left  for  a  little  while  among  us,  as  a  great  example 
of  the  life  of  faith."  And  Mr.  Baxter  himself  says, 
in  his  preface  to  his  Treatise  of  Self-Denial,  "  I  must 
say,  that  of  all  the  books  which  I  have  written,  I 
peruse  none  so  often  for  the  use  of  my  own  soul  in  its 
daily  work,  as  my  Life  of  Faith,  this  of  Self-Denial, 
and  the  last  part  of  the  Saints'  Rest."  On  the  whole, 
it  is  not  without  good  reason  that  Dr.  Calamy  remarks 
concerning  it,  "  This  is  a  book,  for  which  multitudes 
will  have  cause  to  bless  God  for  ever." 

This   excellent    and  useful  book   now  appears   in 
the  form  of  an  abridgment ;  and,  therefore,  it  is  pre- 
sumed,  will  be   the   more   likely,    under    the    divine 
blessing,  to  diffuse  its  salutary  influence  among  those 
that   would    otherwise   have   wanted    opportunity    or 
inclination  to  read  over   the    larger  volume.     In  re- 
ducing it  to  this  smaller  size,  I  have  been  very  de- 
sirous to  do  justice  to  the  author,  and  at  the  same  time 
promote  the  pleasure  and  profit  of  the  serious  reader. 
And,    I   hope,    these    ends    are,    in    some    measure, 
answered  ;  chiefly  by  dropping  things  of  a  digressive, 
controversial,    or  metaphysical  nature  ;  together  with 
prefaces,  dedications,  and  various   allusions    to  some 
peculiar  circumstances  of  the  last  age ;  and  particu- 
larly,  by   throwing    several    chapters    into    one,    that 
the  number  of  them  may  better  correspond  with  the 
size   of  the  volume  ;  and  sometimes  by  altering  the 
form,  but  not  the  sense,  of  a  period,  for  the  sake  of 
brevity ;    and    when    an    obsolete    phrase    occurred, 
changing  it  for    one    more    common  and  intelligible. 
I  should  never  have  thought  of  attempting  this  work, 
if  it  had  not   been  suggested  and  urged  by  others  ; 


49 

and  by  some  very  respectable  names,  of  whose  learn- 
ing, judgment,  and  piety,  I  forbear  to  avail  myself. 
However  defective  this  performance  may  appear,  the 
labor  of  it  (if  it  may  be  called  a  labor)  has  been, 
I  bless  God,  one  of  the  most  delightful  labors  of 
my  life. 

Certainly  the  thoughts  of  Everlasting  Rest  may 
be  as  delightful  to  souls  in  the  present  day,  as  they 
have  ever  been  to  those  of  past  generations.  I  am 
sure  such  thoughts  are  as  absolutely  necessary  now ; 
nor  are  temptations  to  neglect  them,  either  fewer,  or 
weaker,  now  than  formerly.  The  worth  of  ever- 
lasting rest  is  not  felt,  because  it  is  not  considered : 
it  is  forgotten,  because  a  thousand  trifles  are  prefer- 
red before  it.  But  were  the  divine  reasonings  of 
this  book  duly  attended  to,  (and  O  that  the  Spirit 
and  grace  of  a  Redeemer  may  make  them  so  !)  then 
an  age  of  vanity  would  become  serious ;  minds  ener- 
vated by  sensuality,  would  soon  resume  the  strength 
of  reason,  and  display  the  excellence  of  Christianity; 
the  delusive  names  of  pleasure  would  be  blotted 
out,  by  the  glorious  reality  of  heavenly  joy  upon 
earth ;  every  station  and  relation  in  life  would  be 
filled  up  with  the  propriety  and  dignity  of  serious 
religion  ;  every  member  of  society  would  then  effectu- 
ally contribute  to  the  beauty  and  happiness  of  the 
whole,  and  every  soul  would  be  ready  for  life  or 
death,  for  one  world  or  another,  in  a  well-grounded 
and  cheerful  persuasion  of  having  secured  a  title  to 
that  rest  which  remaineth  to  the  people  of  God. 

B,  F, 

Kidderminster,  Dec.  2bth,  1758. 


THE 


SAINTS'  EVERLASTING  REST. 


THE 

SAINTS'  EVERLASTING  REST. 


Hebrews  iv.  9. 

THERE  REMAINETH  THEREFORE  A  REST  TO  THE  PEOPLE  OF  GOD. 


CHAPTER  I. 


The  introduction  to  the   Work,  with  some  account  of 
the  nature  of  the  Saints'  Rest. 

Sect.  1.  The  important  design  of  the  Apostle  in  the  text,  to  which 
the   Author  earnestly  bespeaks    the    attention   of  the   Reader. 

2.  The  Saints'  Rest  defined,  with  a  general  plan  of  the  Work. 

3.  What  this  rest  presupposes.  4.  The  Author's  humble 
sense  of  his  inability  fully  to  show  what  this  rest  contains.  5. 
It  contains,  (1.)  A  ceasing  from  means  of  grace ;  6.  (2.)  A  per- 
fect freedom  from  all  evils ;  7.  (3.)  The  highest  degree  of  the 
saints'  personal  perfection,  both  in  body  and  soul;  8.  (4.)  The 
nearest  enjoyment  of  God  the  Chief  Good;  9 — 14.  (5.)  A 
sweet  and  constant  action  of  all  the  powers  of  soul  and  body 
in  this  enjoyment  of  God;  as,  for  instance,  bodily  senses,  know- 
ledge, memory,  love,  joy,  together  with  a  mutual  love  and  joy. 
15.  The  Author's  humble  reflection  on  the  deficiency  of  this 
account. 

1.  It  was  not  only  our  interest  in  God,  and  actual 

enjoyment  of  him,  which  was  lost  in  Adam's  fall,  but  all 

spiritual  knowledge  of  him,  and  true  disposition  towards 

such  a  felicity.     When  the  Son  of  God  comes  with  re- 

6 


54 

covering  grace,  and  discoveries  of  a  spiritual  and  eternal 
happiness  and  glory,  he  finds  not  faith  in  man  to  believe 
it.  As  the  poor  man,  that  would  not  believe  any  one  had 
such  a  sum  as  an  hundred  pounds,  it  was  so  far  above 
what  himself  possessed  :  so  men  will  hardly  now  believe 
there  is  such  a  happiness  as  once  they  had,  much  less  as 
Christ  hath  now  procured.  When  God  would  give  the 
Israelites  his  Sabbaths  of  rest,  in  a  land  of  rest,  he  had 
more  ado  to  make  them  believe  it,  than  to  overcome  their 
enemies,  and  procure  it  for  them.  And  when  they  had  it, 
only  as  a  small  intimation  and  earnest  of  an  incomparably 
more  glorious  rest  through  Christ,  they  yet  believe  no 
more  than  they  possess,  but  say,  with  the  glutton  at  the 
feast,  Sure  there  is  no  other  heaven  but  this !  Or,  if  they 
expect  more  by  the  Messiah,  it  is  only  the  increase  of 
their  earthly  felicity.  The  apostle  bestows  most  of  this 
Epistle  against  this  distemper,  and  clearly  and  largely 
proves,  that  the  end  of  all  ceremonies  and  shadows,  is  to 
direct  them  to  Jesus  Christ  the  substance ;  and  that  the 
rest  of  Sabbaths,  and  Canaan,  should  teach  them  to  look 
for  a  farther  rest,  which  indeed  is  their  happiness.  My 
text  is  his  conclusion  after  divers  arguments  ;  a  conclusion, 
which  contains  the  ground  of  all  the  believer's  comfort, 
the  end  of  all  his  duty  and  sufferings,  the  life  and  sum  of 
all  gospel  promises  and  Christian  privileges.  What  more 
welcome  to  men,  under  personal  afflictions,  tiring  duties, 
successions  of  sufferings,  than  rest  1  It  is  not  our  comfort 
only,  but  our  stability.  Our  liveliness  in  all  duties,  our 
enduring  tribulation,  our  honoring  of  God,  the  vigor  of 
our  love,  thankfulness,  and  all  our  graces ;  yea,  the  very 
being  of  our  religion  and  Christianity,  depend  on  the 
believing  serious  thoughts  of  our  rest.  And  now,  reader, 
whatever  thou  art,  young  or  old,  rich  or  poor,  I  entreat 
thee,  and  charge  thee,  in  the  name  of  thy  Lord,  who  will 


55 

shortly  call  thee  to  a  reckoning,  and  judge  thee  to  thy 
everlasting  unchangeable  state,  that  thou  give  not  these 
things  the  reading  only,  and  so  dismiss  them  with  a  bare 
approbation ;  but  that  thou  set  upon  this  work,  and  take 
God  in  Christ  for  thy  only  rest,  and  fix  thy  heart  upon 
him  above  all.  May  the  living  God,  who  is  the  portion 
and  rest  of  his  saints,  make  these  our  carnal  minds  so 
spiritual,  and  our  earthly  hearts  so  heavenly,  that  loving 
him,  and  delighting  in  him,  may  be  the  work  of  our  lives ; 
and  that  neither  I  that  write,  nor  you  that  read  this  book, 
may  ever  be  turned  from  this  path  of  life ;  lest  a  promise 
being  left  us  of  entering  into  his  rest,  we  should  come 
short  of  it,  through  our  own  unbelief  or  negligence ! 

2.  The  Saints'  Rest  is  the  most  happy  state  of  a 
Christian ;  or  it  is  the  perfect  endless  enjoyment  of  God 
by  the  perfected  saints,  according  to  the  measure  of  their 
capacity,  to  which  their  souls  arrive  at  death,  and  both 
soul  and  body  most  fully  after  the  resurrection  and  final 
judgment.  According  to  this  definition  of  the  Saints' 
Rest,  a  larger  account  of  its  nature  will  be  given  in  this 
Chapter ;  of  its  preparatives,  Chap.  II.  its  excellencies, 
Chap.  III.  and  Chap.  IV.  the  persons  for  whom  it  is 
designed.  Farther  to  illustrate  the  subject,  some  descrip- 
tion will  be  given,  Chap.  V.  of  their  misery  who  lose  this 
rest ;  and  Chap.  VI.  who  also  lose  the  enjoyments  of  time, 
and  suffer  the  torments  of  hell.  Next  will  be  showed, 
Chap.  VII.  the  necessity  of  diligently  seeking  this  rest ; 
Chap.  VIII.  how  our  title  to  it  may  be  discerned ;  Chap. 
IX.  that  they  who  discern  their  title  to  it  should  help 
those  that  cannot ;  and  Chap.  X.  that  this  rest  is  not  to 
be  expected  on  earth.  It  will  then  be  proper  to  consider 
Chap.  XI.  the  importance  of  a  heavenly  life  upon  earth ; 
Chap.  XII.  how  to  live  a  heavenly  life  upon  earth ;  Chap. 
XIII.   the  nature   of  heavenly   contemplation,  with   the 


56 

time,  place,  and  temper  fittest  for  it ;  Chap.  XIV.  whai 
use  heavenly  contemplation  makes  of  consideration,  affec- 
tions, soliloquy,  and  prayer;  and  likewise  Chap.  XV. 
how  heavenly  contemplation  may  be  assisted  by  sensible 
objects,  and  guarded  against  a  treacherous  heart.  Heav- 
enly contemplation  will  be  exemplified,  Chap.  XVI.,  and 
the  whole  work  concluded. 

3.  There  are  some  things  necessarily  presupposed  in 
the  nature  of  this  rest ;  as,  for  instance — that  mortal  men 
are  the  persons  seeking  it.  For  angels  and  glorified 
spirits  have  it  already,  and  the  devils  and  damned  are 
past  hope. — That  they  choose  God  only  for  their  end  and 
happiness.  He  that  takes  any  thing  else  for  his  happiness. 
is  out  of  the  way  the  first  step.— That  they  are  distant 
from  this  end.  This  is  the  woful  case  of  all  mankind 
since  the  fall.  When  Christ  comes  with  regenerating 
grace,  he  finds  no  man  sitting  still,  but  all  posting  to 
eternal  ruin,  and  making  haste  towards  hell ;  till  by 
conviction,  he  first  brings  them  to  a  stand,  and  then, 
by  conversion,  turns  their  hearts  and  lives  sincerely  to 
himself. — This  end,  and  its  excellency,  is  supposed  to 
be  known,  and  seriously  intended.  An  unknown  good 
moves  not  to  desire  or  endeavor.  And  not  only  a  distance 
from  this  rest,  but  the  true  knowledge  of  this  distance,  is 
also  supposed.  They  that  never  yet  knew  they  were 
without  God,  and  in  the  way  to  hell,  did  never  yet  know 
the  way  to  heaven.  Can  a  man  find  he  hath  lost  his  God, 
and  his  soul,  and  not  cry,  I  am  undone?  The  reason 
why  so  few  obtain  this  rest,  is,  they  will  not  be  convinced, 
that  they  are,  in  point  of  title,  distant  from  it ;  and,  in 
point  of  practice,  contrary  to  it.  Who  ever  sought  for 
that,  which  he  knew  not  he  had  lost  1  "  They  that  be 
whole  need  not  a  physician,  but  they  that  are  sick." — 
The  influence  of  a  superior  moving  cause  is  also  supposed ; 


57 

else  we  shall  all  stand  still,  and  not  move  toward  our  rest. 
If  God  move  us  not,  we  cannot  move.  It  is  a  most 
necessary  part  of  our  Christian  wisdom,  to  keep  our 
subordination  to  God,  and  dependence  on  him.  "We 
are  not  sufficient  of  ourselves  to  think  any  thing  as  of 
ourselves,  but  our  sufficiency  is  of  God."  "Without 
me,"  says  Christ,  "  ye  can  do  nothing." — It  is  next  sup- 
posed, that  they  who  seek  this  rest,  have  an  inward 
principle  of  spiritual  life.  God  does  not  move  men  like 
stones,  but  he  endows  them  with  life,  not  to  enable  them 
to  move  without  him,  but  in  subordination  to  himself  the 
first  mover.  And  farther,  this  rest  supposes  such  an 
actual  tendency  of  soul  towards  it,  as  is  regular  and 
constant,  earnest  and  laborious.  He  that  hides  his  talent 
shall  receive  the  wages  of  a  slothful  servant.  Christ  is 
the  door,  the  only  way  to  this  rest.  "  But  strait  is  the 
gate,  and  narrow  is  the  way ;  "  and  we  must  strive,  if  we 
will  enter,  for  "  many  will  seek  to  enter  in,  and  shall  not 
be  able ; "  which  implies,  that  "  the  kingdom  of  heaven 
sufTereth  violence."  Nor  will  it  bring  us  to  the  end  of 
the  saints,  if  we  begin  in  the  spirit,  and  end  in  the  flesh. 
He  only  "  that  endureth  to  the  end  shall  be  saved."  And 
never  did  a  soul  obtain  rest  with  God,  whose  desire  was 
not  set  upon  him  above  all  things  else  in  the  world. 
"  Where  your  treasure  is,  there  will  your  heart  be  also." 
The  remainder  of  our  old  nature  will  much  weaken  and 
interrupt  these  desires,  but  never  overcome  them.  And 
considering  the  opposition  to  our  desires,  from  the  contrary 
principles  in  our  nature,  and  from  the  weakness  of  our 
graces,  together  with  our  continued  distance  from  the  end, 
our  tendency  to  that  end  must  be  laborious,  and  with  all 
our  might. — All  these  things  are  presupposed,  in  order  to 
a  Christian's  obtaining  an  interest  in  heavenly  rest. 

4.  Now  we  have  ascended  these  steps  into  the  outward 
6* 


58 

court,  may  we  look  within  the  vail  1  May  we  show  what 
this  rest  contains,  as  well  as  what  it  presupposes  ?  Alas, 
how  little  know  I  of  that  glory  !  The  glimpse  which  Paul 
had,  contained  what  could  not,  or  must  not  be  uttered. 
Had  he  spoken  the  things  of  heaven  in  the  language  of 
heaven,  and  none  understood  that  language,  what  the 
better?  The  Lord  reveal  to  me  what  I  may  reveal  to 
you !  The  Lord  open  some  light,  and  show  both  you  and 
me  our  inheritance !  Not  as  to  Balaam  only,  whose  eyes 
were  opened  to  see  the  goodliness  of  Jacob's  tents,  and 
Israel's  tabernacles,  where  he  had  no  portion,  and  from 
whence  must  come  his  own  destruction!  Not  as  to 
Moses,  who  had  only  a  discovery,  instead  of  possession, 
and  saw  the  land  which  he  never  entered !  But  as  the 
pearl  was  revealed  to  the  merchant  in  the  gospel,  wrho 
rested  not  till  he  had  sold  all  he  had,  and  bought  it! 
And  as  heaven  was  opened  to  the  blessed  Stephen,"  which 
he  was  shortly  to  enter,  and  the  glory  showed  him  which 
should  be  his  own  possession ! — The  things  contained  in 
heavenly  rest  are  such  as  these ; — a  ceasing  from  means 
of  grace  ; — a  perfect  freedom  from  all  evils  ; — the  highest 
degree  of  the  saints'  personal  perfection,  both  of  body  and 
soul ;— the  nearest  enjoyment  of  God  the  chief  good ; — 
and  a  sweet  and  constant  action  of  all  the  powers  of  body 
and  soul  in  this  enjoyment  of  God. 

5.  (1.)  One  thing  contained  in  heavenly  rest  is,  the 
ceasing  from  means  of  grace.  When  we  have  obtained 
the  haven,  we  have  done  sailing.  When  the  workman 
receives  his  wages,  it  is  implied  he  has  done  his  work. 
When  we  are  at  our  journey's  end,  we  have  done  with 
the  way.  '-Whether  prophecies,  they  shall  fail;  whether 
tongues,  they  shall  cease ;  whether  knowledge,  it  also," 
so  far  as  it  had  the  nature  of  means,  "  shall  vanish  away." 
There  shall  be  no  more  prayer,  because  no  more  necessity, 


59 

but  the  full  enjoyment  of  what  we  prayed  for :  neither 
shall  we  need  to  fast  and  weep,  and  watch  any  more, 
being  out. of  the  reach  of  sin  and  temptations.  Preaching 
is  done ;  the  ministry  of  man  ceaseth ;  sacraments  become 
useless ;  the  laborers  are  called  in,  because  the  harvest  is 
gathered,  the  tares  burned,  and  the  work  finished ;  the 
unregenerate  past  hope,  and  the  saints  past  fear,  for 
ever. 

6.  (2.)  There  is  in  heavenly  rest  a  perfect  freedom 
from  all  evils.  All  the  evils  that  accompanied  us  through 
our  course,  and  which  necessarily  follow  our  absence  from 
the  chief  good ;  besides  our  freedom  from  those  eternal 
flames,  and  restless  miseries,  which  the  neglecters  of 
Christ  and  grace  must  remedilessly  endure ;  a  woful 
inheritance,  which,  both  by  birth,  and  actual  merit,  was 
due  to  us,  as  well  as  to  them.  In  heaven  there  is  nothing 
that  defileth  or  is  unclean.  All  that  remains  without. 
And  doubtless  there  is  not  such  a  thing  as  grief  and 
sorrow  known  there  :  nor  is  there  such  a  thing  as  a  pale 
face,  a  languid  body,  feeble  joints,  unable  infancy,  decrepit 
age,  peccant  humors,  painful  or  pining  sickness,  griping 
fears,  consuming  cares,  nor  whatsoever  deserves  the  name 
of  evil.  We  did  weep  and  lament  when  the  world  did 
rejoice ;  but  our  sorrow  is  turned  into  joy,  and  our  joy 
shall  no  man  take  from  us. 

7,  (3.)  Another  ingredient  of  this  rest  is,  the  highest 
degree  of  the  saint's  personal  perfection,  both  of  body  and 
soul.  Were  the  glory  ever  so  great,  and  themselves  not 
made  capable  of  it,  by  a  personal  perfection  suitable 
thereto,  it  would  be  little  to  them.  "  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart  of  man, 
the  things  which  God  hath  prepared  for  them  that  love 
him."  For  the  eye  of  flesh  is  not  capable  of  seeing  them, 
nor  this  ear  of  hearing  them,   nor  this  heart  of  under- 


60 

standing  them :  but  there  the  eye,  and  ear,  and  heart  are 
made  capable  :  else  how  do  they  enjoy  them  ?  The  more 
perfect  the  sight  is,  the  more  delightful  the  beautiful 
object.  The  more  perfect  the  appetite,  the  sweeter  the 
food.  The  more  musical  the  ear,  the  more  pleasant  the 
melody.  The  more  perfect  the  soul,  the  more  joyous 
those  joys,  and  the  more  glorious  to  us  is  that  glory. 

8.  (4.)  The  principal  part  of  this  rest,  is  our  nearest 
enjoyment  of  God  the  chief  good.  And  here,  reader, 
wonder  not  if  I  be  at  a  loss ;  and  if  my  apprehensions 
receive  but  little  of  that  which  is  in  my  expressions.  If  it 
did  not  appear,  to  the  beloved  disciple,  what  we  shall  be, 
but  only  in  general,  "  that  when  Christ  shall  appear  we 
shall  be  like  him,"  no  wonder  if  I  know  little.  When  I 
know  so  little  of  God,  I  cannot  much  know  what  it  is  to 
enjoy  him.  If  I  know  so  little  of  spirits,  how  little  of  the 
Father  of  spirits,  or  the  state  of  my  own  soul,  when 
advanced  to  the  enjoyment  of  him  ?  I  stand  and  look 
upon  a  heap  of  ants,  and  see  them  all  with  one  view ;  they 
know  not  me,  my  being,  nature,  or  thoughts,  though  I  am 
their  fellow-creature  ;  how  little  then  must  we  know  of  the 
great  Creator,  though  he  with  one  view  clearly  beholds  us 
all  ?  A  glimpse  the  saints  behold  as  in  a  glass  :  which 
makes  us  capable  of  some  poor,  dark  apprehensions  of 
what  we  shall  behold  in  glory.  If  I  should  tell  a  worldling 
what  the  holiness  and  spiritual  joys  of  the  saints  on  earth 
are,  he  cannot  know ;  for  grace  cannot  be  clearly  known 
without  grace  :  how  much  less  could  he  conceive  it,  should 
I  tell  him  of  this  glory?  But  to  the  saints  I  may  be 
somewhat  more  encouraged  to  speak ;  for  grace  gives  them 
a  dark  knowledge  and  slight  taste  of  glory.  If  men  and 
angels  should  study  to  speak  the  blessedness  of  that  state 
in  one  word,  what  could  they  say  beyond  this,  that  it  is 
the  nearest  enjoyment  of  God  ?     O  the  full  joys  offered  to 


6i 

a  believer  in  that  one  sentence  of  Christ,  "  Father,  I  will 
that  those  whom  thou  hast  given  me  be  with  me  where  I 
am,  that  they  may  behold  my  glory  which  thou  hast  given 
me."  Every  word  is  full  of  life  and  joy.  If  the  queen  of 
Sheba  had  cause  to  say  of  Solomon's  glory,  "  Happy  are 
thy  men,  happy  are  these  thy  servants,  who  stand  continually 
before  thee,  and  hear  thy  wisdom ; "  then  sure  they  that 
stand  continually  before  God,  and  see  his  glory,  and  the 
glory  of  the  Lamb,  are  more  than  happy.  To  them  will 
Christ  give  to  eat  of  the  tree  of  life ;  and  to  eat  of  the 
hidden  manna  :  yea,  he  will  make  them  pillars  in  the 
temple  of  God,  and  they  shall  go  no  more  out;  and  he  will 
write  upon  them  the  name  of  his  God,  and  the  name  of  the 
city  of  his  God,  which  is  New  Jerusalem,  which  cometh 
down  out  of  heaven  from  his  God,  and  he  will  write  upon 
them  his  new  name ;  yea,  more,  if  more  may  be,  he  will 
grant  them  to  sit  with  him  in  his  throne.  "  These  are 
they  who  came  out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the  Lamb  : 
therefore  are  they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple,  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  The  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  water  ;  and  God  shall  wipe 
away  all  tears  from  their  eyes."  O  blind,  deceived  world  ! 
Can  you  show  us  such  a  glory  ?  This  is  the  city  of  our 
God,  where  the  tabernacle  of  God  is  with  men,  and  he  will 
dwell  with  them,  and  they  shall  be  his  people,  and  God 
himself  shall  be  with  them,  and  be  their  God.  The  glory 
of  God  shall  lighten  it,  and  the  Lamb  is  the  light  thereof. 
And  there  shall  be  no  more  curse  ;  but  the  throne  of  God 
and  of  the  Lamb  shall  be  in  it ;  and  his  servants  shall  serve 
him,  and  they  shall  see  his  face,  and  his  name  shall  be  in 
their  foreheads.     These  sayings  are  faithful  and  true,  and 


62 

the  things  which  must  shortly  be  done.  And  now  we  gay, 
as  Mephibosheth,  "  Let  the  world  take  all,  for  as  much  as 
our  Lord  will  come  in  peace."  Rejoice  therefore  in  the 
Lord,  O  ye  righteous,  and  say  with  his  servant  David, 
"  The  Lord  is  the  portion  of  mine  inheritance  :  the  lines 
are  fallen  unto  me  in  pleasant  places  ;  yea,  I  have  a  goodly 
heritage.  I  have  set  the  Lord  always  before  me  :  because 
he  is  at  my  right  hand,  I  shall  not  be  moved.  Therefore 
my  heart  is  glad,  and  my  glory  rejoiceth ;  my  flesh  also 
shall  rest  in  hope.  For  thou  wilt  not  leave  my  soul  in  hell, 
neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption. 
Thou  wilt  show  me  the  path  of  life ;  in  thy  presence  is 
fullness  of  joy ;  at  thy  right  hand  there  are  pleasures  for 
evermore,"  What  presumption  would  it  have  been,  once 
to  have  thought  or  spoke  of  such  a  thing,  if  God  had  not 
spoken  it  before  us  1  I  durst  not  have  thought  of  the 
saints'  preferment  in  this  life,  as  Scripture  sets  it  forth, 
had  it  not  been  the  express  truth  of  God.  How  indecent 
to  talk  of  being  sons  of  God — speaking  to  him — having 
fellowship  with  him — dwelling  in  him  and  he  in  us  :  if  this 
had  not  been  God's  own  language,  how  much  less  durst 
we  have  once  thought  of  shining  forth  as  the  sun — of  being 
joint  heirs  with  Christ — of  judging  the  world — of  sitting 
on  Christ's  throne — of  being  one  in  him  and  the  Father, 
if  we  had  not  all  this  from  the  mouth,  and  under  the  hand 
of  God  ?  But  hath  he  said,  and  shall  he  not  do  it  ?  Hath 
he  spoken,  and  shall  he  not  make  it  good  ?  Yes,  as  the 
Lord  God  is  true,  thus  shall  it  be  done  to  the  man  whom 
Christ  delighteth  to  honor.  Be  of  good  cheer,  Christian, 
the  time  is  near,  when  God  and  thou  shalt  be  near,  and  as 
near  as  thou  canst  well  desire.  Thou  shalt  dwell  in  his 
family.  Is  that  enough  1  It  is  better  to  be  a  door-keeper 
in  the  house  of  God,  than  to  dwell  in  the  tents  of 
wickedness.     Thou  shalt  ever  stand  before  him,  about  his 


63 

throne,  in  the  room  with  him,  in  his  presence-chamber. 
Wouldst  thou  yet  be  nearer  ?  Thou  shalt  be  his  child, 
and  he  thy  Father ;  thou  shalt  be  an  heir  of  his  kingdom  ; 
yea,  more,  the  spouse  of  his  Son.  And  what  more  canst 
thou  desire  ?  Thou  shalt  be  a  member  of  the  body  of  his 
Son  ;  he  shall  be  thy  head ;  thou  shalt  be  one  with  him, 
who  is  one  with  the  Father,  as  he  himself  hath  desired  for 
thee  of  his  Father,  "that  they  all  may  be  one,  as  thou, 
Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be 
one  in  us  ;  and  the  glory  which  thou  gavest  me,  I  have 
given  them,  that  they  may  be  one,  even  as  we  are  one  ;  I 
in  them  and  thou  in  me,  that  they  may  be  made  perfect  in 
one,  and  that  the  world  may  know  that  thou  hast  sent  me, 
and  hast  loved  them  as  thou  hast  loved  me." 

9.  (5.)  We  must  add,  that  this  rest  contains  a  sweet 
and  constant  action  of  all  the  powers  of  the  soul  and  body 
in  this  enjoyment  of  God.  It  is  not  the  rest  of  a  stone, 
which  ceaseth  from  all  motion  when  it  attains  the  centre. 
This  body  shall  be  so  changed,  that  it  shall  no  more  be 
flesh  and  blood,  which  cannot  inherit  the  kingdom  of  God  ; 
but  a  spiritual  body.  We  saw  not  that  body  that  shall  be, 
but  God  giveth  it  a  body  as  it  hath  pleased  him,  and  to 
every  seed  his  own  body.  If  grace  makes  a  Christian 
differ  so  much  from  what  he  was,  as  to  say,  I  am  not  the 
man  I  was  ;  how  much  more  will  glory  make  us  differ  ? 
As  much  as  a  body  spiritual,  above  the  sun  in  glory, 
exceeds  these  frail,  noisome,  diseased  lumps  of  flesh,  so 
far  shall  our  senses  exceed  those  we  now  possess.  Doubtless 
as  God  advanceth  our  senses,  and  enlargeth  our  capacity, 
so  will  he  advance  the  happiness  of  those  senses,  and  fill 
up  with  himself  all  that  capacity.  Certainly  the  body 
should  not  be  raised  up  and  continued,  if  he  should  not 
share  in  the  glory.  As  it  hath  shared  in  the  obedience 
and  sufferings,  so   shall  it  also  in  the  blessedness.     As 


64 

Christ  bought  the  whole  man,  so  shall  the  whole  partake 
of  the  everlasting  benefits  of  the  purchase.  O  blessed 
employment  of  a  glorified  body  ?  to  stand  before  the  throne 
of  God  and  the  Lamb,  and  to  sound  forth  for  ever,  "  Thou 
art  worthy,  O  Lord,  to  receive  glory,  and  honor,  and 
power.  Worthy  is  the  Lamb  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing ;  for  thou  hast  redeemed  us  to 
God  by  thy  blood,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation ;  and  hast  made  us  unto  our  God  kings 
and  priests.  Alleluia;  salvation,  and  glory,  and  honor, 
and  power,  unto  the  Lord  our  God.  Alleluia,  for  the  Lord 
God  omnipotent  reigneth."  O  Christians !  this  is  the 
blessed  rest ;  a  rest,  as  it  were,  without  rest :  for  "  they 
rest  not  day  and  night,  saying,  Holy,  holy,  holy  Lord  God 
Almighty,  who  was,  and  is,  and  is  to  come."  And  if  the 
body  shall  be  thus  employed,  O,  how  shall  the  soul  be 
taken  up  ?  As  its  powers  and  capacities  are  greatest,  so 
its  actions  are  strongest,  and  its  enjoyments  sweetest.  As 
the  bodily  senses  have  their  proper  actions,  whereby  they 
receive  and  enjoy  their  objects,  so  does  the  soul  in  its  own 
actions  enjoy  its  own  objects,  by  knowing,  remembering, 
loving,  and  delightful  joying.  This  is  the  soul's  enjoyment. 
By  these  eyes  it  sees,  and  by  these  arms  it  embraces. 

10.  Knowledge  of  itself  is  very  desirable.  As  far  as  the 
rational  soul  exceeds  the  sensitive,  so  far  the  delights  of  a 
philosopher,  in  discovering  the  secrets  of  nature,  and 
knowing  the  mystery  of  sciences,  exceed  the  delights  of 
the  glutton,  the  drunkard,  the  unclean,  and  of  all  voluptu- 
ous sensualists  whatsoever.  So  excellent  is  all  truth. 
What  then  is  their  delight  who  know  the  God  of  truth  ? 
How  noble  a  faculty  of  the  soul  is  the  understanding  1  It 
can  compass  the  earth ;  it  can  measure  the  sun,  moon, 
stars,  and   heaven  ;    it  can  foreknow   each   eclipse  to  a 


65 

minute,  many  years  before.  But  this  is  the  top  of  all  its 
excellency,  that  it  can  know  God,  who  is  infinite,  who 
made  all  these,  a  little  here,  and  more,  much  more 
hereafter.  O  the  wisdom  and  goodness  of  our  blessed 
Lord  !  He  hath  created  the  understanding  with  a  natural 
bias  and  inclination  to  truth,  as  its  object ;  and  to  the 
prime  truth,  as  its  prime  object.  Christian,  when,  after 
long  gazing  heavenward,  thou  hast  got  a  glimpse  of  Christ, 
dost  thou  not  sometimes  seem  to  have  been  with  Paul  in 
the  third  heaven,  whether  in  the  body,  or  out,  and  to  have 
seen  what  is  unutterable  1  Art  thou  not,  with  Peter,  ready 
to  say,  "  Master,  it  is  good  to  be  here  1 "  "  O  that  I  might 
dwell  in  this  mount !  O  that  I  might  ever  see  what  I  now 
see ! "  Didst  thou  never  look  so  long  upon  the  Sun  of 
Righteousness,  till  thine  eyes  were  dazzled  with  his 
astonishing  glory  1  And  did  not  the  splendor  of  it  make 
all  things  below  seem  black  and  dark  to  thee  ?  Especially 
in  the  day  of  suffering  for  Christ,  when  he  usually  appears 
most  manifestly  to  his  people,  didst  thou  never  see  one 
walking  in  the  midst  of  the  fiery  furnace  with  thee,  like 
the  Son  of  God?  Believe  me,  Christians,  yea,  believe 
God  ;  you  that  have  known  most  of  God  in  Christ  here,  it 
is  as  nothing  to  what  you  shall  know :  it  scarce,  in 
comparison  of  that,  deserves  to  be  called  knowledge.  For 
as  these  bodies,  so  that  knowledge  must  cease,  that  a  more 
perfect  may  succeed.  Knowledge  shall  vanish  away.  "For 
we  know  in  part.  But  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done  away.  When  I 
was  a  child,  I  spake  as  a  child,  I  understood  as  a  child,  I 
thought  as  a  child ;  but  when  I  became  a  man,  I  put  away 
childish  things.  For  now  we  see  through  a  glass,  darkly, 
but  then  face  to  face  ;  now  I  know  in  part,  but  then  shall 
I  know  even  as  also  I  am  known."  Marvel  not  therefore, 
Christian,  how  it  can  be  Life  eternal,  to  know  God,  and 
7 


66 

Jesus  Christ.  To  enjoy  God  and  Christ,  is  eternal  life  ; 
and  the  soul's  enjoying  is  in  knowing.  They  that  savor 
only  of  earth,  and  consult  with  flesh,  think  it  a  poor 
happiness  to  know  God.  But  "  we  know  that  we  are  of 
God,  and  the  whole  world  lieth  in  wickedness :  and  we 
know  that  the  Son  of  God  is  come,  and  hath  given  us  an 
understanding,  that  we  may  know  him  that  is  true :  and 
we  are  in  him  that  is  true,  even  in  his  Son  Jesus  Christ. 
This  is  the  true  God,  and  eternal  life." 

11.  The  memory  will  not  be  idle,  or  useless,  in  this 
blessed  work.  From  that  height  the  saint  can  look  be- 
hind him,  and  before  him.  And  to  compare  past  with 
present  things,  must  needs  raise  in  the  blessed  soul  an 
inconceivable  esteem  and  sense  of  its  condition.  To 
stand  on  that  mount,  whence  we  can  see  the  Wilderness 
and  Canaan,  both  at  once ;  to  stand  in  Heaven,  and  look 
back  on  earth,  and  weigh  them  together  in  the  balance  of 
a  comparing  sense  and  judgment,  how  must  it  needs 
transport  the  soul,  and  make  it  cry  out,  "  Is  this  the  pur- 
chase that  cost  so  dear  as  the  blood  of  Christ  ?  No 
wonder.  O  blessed  price  !  and  thrice  blessed  love,  that 
invented,  and  condescended  !  Is  this  the  end  of  believing  ? 
Is  this  the  end  of  the  Spirit's  workings  ?  Have  the  gales 
of  grace  blown  me  into  such  an  harbor  ?  Is  it  hither 
that  Christ  hath  allured  my  soul !  O  blessed  way,  and 
thrice  blessed  end !  Is  this  the  glory  which  the  Scrip- 
tures spoke  of,  and  ministers  preached  of  so  much  1  I 
see  the  gospel  is  indeed  good  tidings,  even  tidings  of  peace 
and  good  things,  tidings  of  great  joy  to  all  nations.  Is 
my  mourning,  my  fasting,  my  sad  humblings,  my  heavy 
walking  come  to  this  ?  Is  my  praying,  watching,  fearing 
to  offend,  come  to  this  ?  Are  all  my  afflictions,  Satan's 
temptations,  the  world's  scorns  and  jeers  come  to  this  ? 
O  vile  nature,  that  resisted  so  much,  and  so  long,  such  a 


67 

blessing !  Unworthy  soul,  is  this  the  place  thou  earnest 
so  unwillingly  to?  Was  duty  wearisome?  Was  the 
world  too  good  to  lose  ?  Didst  thou  stick  at  leaving  all, 
denying  all,  and  suffering  any  thing,  for  this  ?  Wast  thou 
loath  to  die,  to  come  to  this  ?  O  false  heart,  thou  hadst 
almost  betrayed  me  to  eternal  flames,  and  lost  me  this 
glory !  Art  thou  not  now  ashamed,  my  soul,  that  ever  thou 
didst  question,  that  love  which  brought  thee  hither  ?  that 
thou  wast  jealous  of  the  faithfulness  of  thy  Lord?  that 
thou  suspectedst  his  love,  when  thou  shouldst  only  have 
suspected  thyself?  that  ever  thou  didst  quench  a  motion  of 
his  Spirit  ?  and  that  thou  shouldst  misinterpret  those  prov- 
idences, and  repine  at  those  ways,  which  have  such 
an  end  ?  Now  thou  art  sufficiently  convinced,  that  thy 
blessed  Redeemer,  was  saving  thee,  as  well  when  he  crossed 
thy  desires,  as  when  he  granted  them  ;  when  he  broke  thy 
heart,  as  when  he  bound  it  up.  No  thanks  to  thee,  un- 
worthy self,  for  this  received  crown  ;  but  to  Jehovah,  and 
the  Lamb,  be  glory  for  ever." 

12.  But,  O !  the  full,  the  near,  the  sweet  enjoyment,  is 
that  of  love.  God  is  love,  and  he  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  him.  Now  the  poor  soul 
complains,  " O  that  I  could  love  Christ  more!"  Then, 
thou  canst  not  choose  but  love  him.  Now  thou  knowest 
little  of  his  amiableness,  and  therefore  lovest  little  :  then, 
thine  eyes  will  affect  thy  heart,  and  the  continual  viewing 
of  that  perfect  beauty  will  keep  thee  in  continual  transports 
of  love.  Christians,  doth  it  not  now  stir  up  your  love,  to 
remember  all  the  experiences  of  his  love  ?  Doth  not 
kindness  melt  you,  and  the  sunshine  of  divine  goodness 
warm  your  frozen  hearts  ?  What  will  it  do  then,  when 
you  shall  live  in  love,  and  have  all  in  him,  who  is  all  ? 
Surely  love  is  both  work  and  wages.  What  a  high  favor, 
that  God  will  give  us  leave  to  love  him !     That  he  will  be 


68 

embraced  by  those,  who  have  embraced  lust  and  sin  before 
him !  But  more  than  this,  he  returned  love  for  love ;  nay, 
a  thousand  times  more.  Christian,  thou  wilt  then  be 
brim-full  of  love ;  yet,  love  as  much  as  thou  canst,  thou 
shalt  be  ten  thousand  times  more  beloved.  Were  the  arms 
of  the  Son  of  God  open  upon  the  cross,  and  an  open  pas- 
sage made  to  his  heart  by  the  spear,  and  will  not  his  arms 
and  heart  be  open  to  thee  in  glory  ?  Did  he  begin  to  love 
before  thou  lovedst,  and  will  not  he  continue  now  ?  Did 
he  love  thee,  an  enemy  ?  Thee,  a  sinner  ?  Thee,  who 
even  loathedst  thyself?  and  own  thee,  when  thou  didst 
disclaim  thyself?  And  will  he  not  now  immeasurably 
love  thee,  a  son  ?  Thee,  a  perfect  saint  ?  Thee,  who 
returnedst  some  love  for  love  ?  He  that  in  love  wept  over 
the  old  Jerusalem  when  near  its  ruin,  with  what  love  will 
he  rejoice  over  the  new  Jerusalem  in  her  glory  ?  Chris- 
tian, believe  this,  and  think  on  it — thou  shalt  be  eternally 
embraced  in  the  arms  of  that  love,  which  was  from  ever- 
lasting, and  will  extend  to  everlasting  ;  of  that  love  which 
brought  the  Son  of  God's  love  from  heaven  to  earth,  from 
earth  to  the  cross,  from  the  cross  to  the  grave,  from  the 
grave  to  glory;  that  love,  which  was  weary,  hungry, 
tempted,  scorned,  scourged,  buffeted,  spit  upon,  crucified, 
pierced ;  which  did  fast,  pray,  teach,  heal,  weep,  sweat, 
bleed,  die ; — that  love  will  eternally  embrace  thee.  When 
perfect  created  love,  and  most  perfect  uncreated  love, 
meet  together,  it  will  not  be  like  Joseph  and  his  brethren, 
who  lay  upon  one  another's  necks  weeping  :  it  will  be 
loving  and  rejoicing,  not  loving  and  sorrowing.  Yet  it 
will  make  Satan's  court  ring  with  the  news,  that  Joseph's 
brethren  are  come,  that  the  saints  are  arrived  safe  at  the 
bosom  of  Christ,  out  of  the  reach  of  hell  for  ever.  Nor  is 
there  any  such  love  as  David's  and  Jonathan's  breathing 
out  its  last  into  sad  lamentations  for  a  forced  separation. 


69 

Know  this,  believer,  to  thy  everlasting  comfort,  if  those 
arms  have  once  embraced  thee,  neither  sin,  nor  hell,  can 
get  thee  thence  for  ever.  Thou  hadst  not  to  deal  with  an 
inconstant  creature,  but  with  him  "with  whom  is  no 
variableness,  nor  shadow  of  turning."  His  love  to  thee 
will  not  be  as  thine  was  on  earth  to  him,  seldom,  and  cold, 
up  and  down.  He  that  would  not  cease  nor  abate  his 
love,  for  all  thine  enmity,  unkind  neglects,  and  churlish 
resistances,  can  he  cease  to  love  thee,  when  he  had  made 
thee  truly  lovely  ?  He  that  keepeth  thee  so  constant  in 
thy  love  to  him,  that  thou  canst  challenge  tribulation, 
distress,  persecution,  famine,  nakedness,  peril,  or  sword, 
to  separate  thy  love  from  Christ,  how  much  more  will 
himself  be  constant  ?  Indeed  thou  may  est  be  "  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ  Jesus 
our  Lord."  And  now  are  we  not  left  in  the  apostle's 
admiration,  "  What  shall  we  say  to  these  things  ?  "  Infinite 
love  must  needs  be  a  mystery  to  a  finite  capacity.  No 
wonder  angels  desire  to  look  into  this  mystery.  And  if  it 
be  the  study  of  saints  here,  to  know  the  breadth,  and  length, 
and  depth,  and  height,  "of  the  love  of  Christ,  which 
passeth  knowledge;"  the  saints5  everlasting  rest  must 
consist  in  the  enjoyment  of  God  by  love. 

13.  Nor  hath  joy  the  least  share  in  this  fruition.  It  is 
that,  which  all  the  former  lead  to,  and  conclude  in  ;  even 
the  inconceivable  complacency  which  the  blessed  feel  in 
their  seeing,  knowing,  loving,  and  being  beloved  of  God. 
This  is  the  white  stone  which  no  man  knoweth,  saving  he 
that  receiveth  it.  Surely  this  is  the  joy  which  a  stranger 
doth  not  intermeddle  with.  All  Christ's  ways  of  mercy 
tend  to,  and  end  in  the  saints'  joys.  He  wept,  sorrowed, 
7* 


70 

suffered,  that  they  might  rejoice  ;  he  sendeth  the  Spirit  to 
be  their  Comforter  ;  he  multiplies  promises ;  he  discovers 
their  future  happiness,  that  their  joy  may  be  full.  He 
opens  to  them  the  fountain  of  living  waters,  that  they  may 
thirst  no  more,  and  that  it  may  spring  up  in  them  to 
everlasting  life.  He  chastens  them,  that  he  may  give 
them  rest.  He  makes  it  their  duty  to  rejoice  in  him 
alway,  and  again  commands  them  to  rejoice.  He  never 
brings  them  into  so  low  a  condition,  wherein  he  does  not 
leave  them  more  cause  of  joy  than  sorrow.  And  hath  the 
Lord  such  a  care  of  our  comfort  here  1  O  what  will  that 
joy  be,  where  the  soul,  being  perfectly  prepared  for  joy, 
and  joy  prepared  by  Christ  for  the  soul,  it  shall  be  our 
work,  our  business,  eternally  to  rejoice  !  It  seems  the 
saints'  joy  shall  be  greater  than  the  damned' s  torment :  for 
their  torment  is  the  torment  of  creatures,  prepared  for  the 
devil  and  his  angels ;  but  our  joy  is  the  joy  of  our  Lord. 
The  same  glory  which  the  Father  gave  the  Son,  the  Son 
hath  given  them,  to  sit  with  him  in  his  throne,  even  as  he 
is  set  down  with  his  Father  in  his  throne.  Thou,  poor 
soul,  who  prayest  for  joy,  waitest  for  joy,  complainest  for 
want  of  joy,  longest  for  joy ;  thou  then  shalt  have  full  joy, 
as  much  as  thou  canst  hold,  and  more  than  ever  thou 
thoughtest  on,  or  thy  heart  desired.  In  the  mean  time, 
walk  carefully,  watch  constantly,  and  then  let  God  measure 
out  to  thee  thy  times  and  degrees  of  joy.  It  may  be  he 
keeps  them  until  thou  hast  more  need.  Thou  hadst  better 
lose  thy  comfort  than  thy  safety.  If  thou  shouldst  die  full 
of  fears  and  sorrows,  it  will  be  but  a  moment,  and  they 
are  all  gone,  and  concluded  in  joy  inconceivable.  As  the 
joy  of  the  hypocrite,  so  the  fears  of  the  upright  are  but  for 
a  moment.  "  God's  anger  endureth  but  a  moment;  in  his 
favor  is  life ;  weeping  may  endure  for  a  night,  but  joy 
cometh  in  the  morning."     O  blessed  morning !      Poor, 


71 

humble,  drooping  soul,  how  would  it  fill  thee  with  joy  now, 
if  a  voice  from  heaven  should  tell  thee  of  the  love  of  God, 
the  pardon  of  thy  sins,  and  assure  thee  of  thy  part  in  these 
joys !  What  then  will  thy  joy  be,  when  thy  actual 
possession  shall  convince  thee  of  thy  title,  and  thou  shalt 
be  in  heaven  before  thou  art  well  aware  ? 

14.  And  it  is  not  tliy  joy  only;  it  is  a  mutual  joy, 
as  well  as  a  mutual  love.  Is  there  joy  in  heaven  at  thy 
conversion,  and  will  there  be  none  at  thy  glorification? 
Will  not  the  angels  welcome  thee  thither,  and  congratulate 
thy  safe  arrival  1 — Yea,  it  is  the  joy  of  Jesus  Christ ;  for 
now  he  hath  the  end  of  his  undertaking,  labor,  suffering, 
dying,  when  we  have  our  joys  ;  when  he  is  glorified  in  his 
saints,  and  admired  in  all  them  that  believe ;  when  he 
sees  of  the  travail  of  his  soul,  and  is  satisfied.  This  is 
Christ's  harvest,  when  he  shall  reap  the  fruit  of  his  labors ; 
and  it  will  not  repent  him  concerning  his  sufferings,  but  he 
will  rejoice  over  his  purchased  inheritance,  and  his  people 
will  rejoice  in  him. — Yea,  the  Father  himself  puts  on  joy 
too.  in  our  joy.  As  we  grieve  his  Spirit,  and  weary  him 
with  our  iniquities,  so  he  is  rejoiced  in  our  good.  O  how 
quickly  does  he  now  spy  a  returning  prodigal,  even  afar 
off!  How  does  he  run  and  meet  him  !  And  with  what 
compassion  does  he  fall  on  his  neck,  and  kiss  him,  and  put 
on  him  the  best  robe,  and  a  ring  on  his  hand,  and  shoes 
on  his  feet,  and  kills  the  fatted  calf  to  eat  and  be  merry. 
This  is  indeed  a  happy  meeting ;  but  nothing  to  the 
embracing  and  joy  of  that  last  and  great  meeting.  Yea, 
more ;  as  God  doth  mutually  love  and  joy,  so  he  makes 
this  His  rest,  as  it  is  our  rest.  What  an  eternal  Sabbatism, 
when  the  work  of  redemption,  sanctification,  preservation, 
glorification,  is  all  finished,  and  perfected  forever !  "  The 
Lord  thy  God  in  the  midst  of  thee  is  mighty  ;  he  will  save, 
he  will  rejoice  over  thee  with  joy,  he  will  rest  in  his  love, 


72 

he  will  joy  over  thee  with  singing."  Well  may  we  then 
rejoice  in  our  God  with  joy,  and  rest  in  our  love,  and  joy 
in  him  with  singing. 

15.  Alas !  my  fearful  heart  scarce  dares  proceed. 
Methinks  I  hear  the  Almighty's  voice  saying  to  me,  "  Who 
is  this  that  darkeneth  counsel  by  words  without  knowledge?  " 
But  pardon  thy  servant,  O  Lord,  I  have  not  pried  into 
unrevealed  things.  I  bewail  that  my  apprehensions  are  so 
dull,  my  thoughts  so  mean,  my  affections  so  stupid,  and 
my  expressions  so  low,  and  unbeseeming  such  a  glory.  I 
have  only  heard  by  the  hearing  of  the  ear ;  O,  let  thy 
servant  see  thee  and  possess  these  joys  ;  and  then  shall  I 
have  more  suitable  conceptions,  and  shall  give  thee  fuller 
glory  ;  I  shall  abhor  my  present  self,  and  disclaim  and 
renounce  all  these  imperfections — "  I  have  uttered  that  I 
understood  not,  things  too  wonderful  for  me,  which  I  know 
not."  Yet  "I  believed,  and  therefore  have  I  spoken." 
What,  Lord,  canst  thou  expect  from  dust  but  levity  ?  or 
from  corruption  but  defilement?  Though  the  weakness  and 
irreverence  be  the  fruit  of  my  own  corruption,  yet  the  fire 
is  from  thine  altar,  and  the  work  of  thy  commanding. 
I  looked  not  into  thy  ark,  nor  put  forth  my  hand  unto  it, 
without  thee.  Wash  away  these  stains  also  in  the  blood 
of  the  Lamb.  Imperfect,  or  none,  must  be  thy  service 
here.  O  take  thy  Son's  excuse — "  The  spirit  is  willing, 
but  the  flesh  is  weak." 


73 


CHAPTER  II. 

The  great  Preparatives  to  the  Saints1  Rest. 

Sect.  1.  The  happiness  of  Christians  in  having  a  way  open  into 
paradise.  There  are  four  things  which  principally  prepare  the 
way  to  enter  into  it;  2,  3.  particularly,  (1.)  The  glorious  appear- 
ing of  Christ ;  4.  .(2.)  The  general  resurrection ;  5 — 8.  (3.)  The 
last  judgment;  9,  10,  and,  (4.)  The  saint's  coronation;  11= 
Transition  to  the  subject  of  the  next  chapter. 

1.  The  passage  of  paradise  is  not  now  so  blocked  up, 
as  when  the  law  and  curse  reigned.  Wherefore  find- 
ing, beloved  Christians,  a  new  and  living  way  consecrated 
for  us,  through  the  vail,  that  is  to  say,  the  flesh  of  Christ, 
by  which  we  may,  with  boldness  enter  into  the  holiest,  I 
shall  draw  near  with  fuller  assurance.  And  finding  the 
flaming  sword  removed,  shall  look  again  into  the  paradise 
of  our  God.  And  because  I  know  that  this  is  no  for- 
bidden fruit,  and  withal  that  it  is  good  for  food,  and  pleas- 
ant to  the  spiritual  eyes,  and  a  tree  to  be  desired  to  make 
one  truly  wise  and  happy,  I  shall,  through  the  assistance 
of  the  Spirit,  take  and  eat  thereof  myself,  and  give  to  you 
according  to  my  power,  that  you  may  eat.  The  porch  of 
this  temple  is  exceeding  glorious,  and  the  gate  of  it  is 
called  Beautiful.  Here  are  four  things,  as  the  four  cor- 
ners of  this  porch.  Here  is  the  most  glorious  coming  and 
appearance  of  the  Son  of  God  ; — that  great  work  of  Jesus 
Christ  in  raising  our  bodies  from  the  dust,  and  uniting 
them  again  to  the  soul ; — the  public  and  solemn  process  at 
their  judgment,  where  they  shall  first  themselves  be  ac- 
quitted  and  justified,    and   then    with   Christ  judge  the 


74 

World; — together  with  their  solemn  coronation,  and  re- 
ceiving the  kingdom. 

2.  (1.)  The  most  glorious  coming  and  appearance  of 
the  Son  of  God  may  well  be  reckoned  in  his  people's 
glory.  For  their  sake  he  came  into  the  world,  suffered, 
died,  rose,  ascended  ;  and  for  their  sake  it  is  that  he  will 
return.  To  this  end  will  Christ  come  again  to  receive 
his  people  unto  himself,  that  where  he  is,  there  they  may 
be  also.  The  bridegroom's  departure  was  not  upon  di- 
vorce. He  did  not  leave  us  with  a  purpose  to  return  no 
more.  He  hath  left  pledges  enough  to  assure  us  to  the 
contrary.  We  have  his  word,  his  many  promises,  his 
sacraments,  which  show  forth  his  death  till  he  come  ;  and 
his  Spirit,  to  direct,  sanctify,  and  comfort,  till  he  return. 
We  have  frequent  tokens  of  love  from  him,  to  show  us  he 
forgets  not  his  promise,  nor  us.  We  daily  behold  the 
forerunners  of  his  coming,  foretold  by  himself.  We  see 
the  fig-tree  putteth  forth  leaves,  and  therefore  know  that 
summer  is  nigh.  Though  the  riotous  world  say,  "  My 
Lord  delayeth  his  coming ;  "  yet  let  the  saints  lift  up  their 
heads,  for  their  redemption  draweth  nigh.  Alas,  fellow- 
Christians,  what  should  we  do  if  our  Lord  should  not 
return?  What  a  case  are  we  here  left  inl  What!  leave 
us  in  the  midst  of  wolves,  and  among  lions,  a  generation 
of  vipers,  and  here  forget  us  1  Did  he  buy  us  so  dear,  and 
then  leave  us  sinning,  suffering,  groaning,  dying  daily, 
and  will  he  come  no  more  to  us  1  It  cannot  be.  This  is 
like  our  unkind  dealing  with  Christ,  who,  when  we  feel 
ourselves  warm  in  the  world,  care  not  for  coming  to  him  : 
but  this  is  not  like  Christ's  dealing  with  us.  He  that 
would  come  to  suffer,  will  surely  come  to  triumph.  He 
that  would  come  to  purchase,  will  surely  come  to  possess. 
Where  else  were  all  our  hopes'?  What  were  become  of 
our  faith,  our  prayers,  our  tears,  and  our  waiting  1  What 


75 

were  all  the  patience  of  the  saints  worth  to  them  1  Were 
we  not  left  of  all  men  the  most  miserable  ?  Christians, 
hath  Christ  made  us  forsake  all  the  world,  and  be  for- 
saken of  all  the  world  ?  to  hate  all,  and  be  hated  of  all  ? 
and  all  this  for  him  that  we  might  have  him,  instead  of 
all  ?  And  will  he,  think  you,  after  all  this,  forget  us,  and 
forsake  us  himself?  Far  be  such  a  thought  from  our 
hearts  !  But  why  staid  he  not  with  his  people  while  he 
was  here  ?  Why  ?  Was  not  the  work  on  earth  done  ? 
Must  he  not  take  possession  of  glory  in  our  behalf?  Must 
he  not  intercede  with  the  Father,  plead  his  sufferings,  be 
filled  with  the  Spirit  to  send  forth,  receive  authority,  and 
subdue  his  enemies  ?  Our  abode  here  is  short.  If  he 
had  staid  on  earth,  what  would  it  have  been  to  enjoy  him 
for  a  few  days,  and  then  die  ?  He  hath  more  in  heaven 
to  dwell  among  ;  even  the  spirits  of  many  generations. 
He  will  have  us  live  by  faith,  and  not  by  sight. 

3.  O  fellow-Christians,  what  a  day  will  that  be,  when 
we,  who  have  been  kept  prisoners  by  sin,  by  sinners,  by 
the  grave,  shall  be  fetched  out  by  the  Lord  himself!  It 
will  not  be  such  a  coming  as  his  first  was,  in  poverty  and 
contempt,  to  be  spit  upon,  and  buffeted,  and  crucified 
again.  He  will  not  come,  O  careless  world  !  to  be  slight- 
ed and  neglected  by  you  any  more.  Yet  that  coming 
wanted  not  its  glory.  If  the  heavenly  host,  for  the  cele- 
bration of  his  nativity,  must  praise  God,  with  what  shout- 
ings will  angels  and  saints  at  that  day  proclaim  glory  to 
God,  peace  and  good-will  towards  men  !  If  a  star  must 
lead  men  from  remote  parts  of  the  world  to  come  to  wor- 
ship a  child  in  a  manger,  how  will  the  glory  of  his  next 
appearing  constrain  all  the  world  to  acknowledge  his 
sovereignty  !  If,  riding  on  an  ass,  he  enter  Jerusalem 
with  hosannas,  with  what  peace  and  glory  will  he  come 
toward  the  New  Jerusalem  !    If,  when  he  was  in  the  form 


76 

of  a  servant,  they  cry  out,  "  What  manner  of  man  is  this, 
that  even  the  winds  and  the  sea  obey  him  1 "  what  will 
they  say,  when  they  shall  see  him  coming  in  his  glory, 
and  the  heavens  and  the  earth  obey  him  !  "  Then  shall 
all  the  tribes  of  the  earth  mourn."  To  think  and  speak 
of  that  day  with  horror,  doth  well  beseem  the  impenitent 
sinner,  but  ill  the  believing  saint.  Shall  the  wicked  be- 
hold him,  and  cry,  "  Yonder  is  he  whose  blood  we 
neglected,  whose  grace  we  resisted,  whose  counsel  we 
refused,  whose  government  we  cast  off?"  And  shall  not 
the  saints,  with  inconceivable  gladness,  cry,  "  Yonder  is 
he  whose  blood  redeemed  us,  whose  Spirit  cleansed  us, 
whose  law  did  govern  us,  in  whom  we  trusted,  and  he 
hath  not  deceived  our  trust ;  for  whom  we  long  waited, 
and  now  we  see  we  have  not  waited  in  vain  !  O  cursed 
corruption  !  that  would  have  had  us  turn  to  the  world,  and 
present  things,  and  say,  Why  should  we  wait  for  the  Lord 
any  longer  1  Now  we  see,  Blessed  are  all  they  that  wait 
for  him."  And  now,  Christians,  should  we  not  put  up 
that  petition  heartily,  "  Thy  kingdom  come  ?  The  Spirit 
and  the  bride  say,  Come  :  and  let  him  that  heareth,"  and 
readeth,  "  say,  Come."  Our  Lord  himself  says,  "Surely 
I  come  quickly,  Amen  :  even  so,  come,  Lord  Jesus." 

4.  (2.)  Another  thing  that  leads  to  paradise  is,  that 
great  work  of  Jesus  Christ,  in  raising  our  bodies  from  the 
dust,  and  uniting  them  again  unto  the  soul.  A  wonderful 
effect  of  infinite  power  and  love  !  Yea,  wonderful  indeed, 
says  unbelief,  if  it  be  true.  What !  shall  all  these  scat- 
tered bones  and  dust  become  a  man  ? — Let  me  with  rever- 
ence plead  for  God,  for  that  power  whereby  I  hope  to 
arise.  What  beareth  the  massy  body  of  the  earth  1  What 
limits  the  vast  ocean  of  the  waters  ?  Whence  is  that  con- 
stant ebbing  and  flowing  of  the  tides?  How  many  times 
bigger  than  all  the  earth  is  the  sun,  that  glorious  body  of 


77 

light  ?  Is  it  not  as  easy  to  raise  the  dead,  as  to  make 
heaven  and  earth,  and  all  of  nothing  1 — Look  not  on  the 
dead  bones,  and  dust,  and  difficulty,  but  at  the  promise. 
Contentedly  commit  these  carcasses  to  a  prison  that  shall 
not  long  contain  them.  Let  us  lie  down  in  peace,  and 
take  our  rest ;  it  will  not  be  an  everlasting  night,  nor 
endless  sleep.  If  unclothing  be  the  thing  thou  fearest,  it 
is  that  thou  mayest  have  better  clothing.  If  to  be  turned 
out  of  doors  be  the  thing  thou  fearest,  remember  that 
when  the  earthly  house  of  this  tabernacle  is  dissolved, 
thou  hast  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens.  Lay  down  cheerfully  this 
lump  of  corruption ;  thou  shalt  undoubtedly  receive  it 
again  in  incorruption.  Lay  down  freely  this  terrestrial, 
this  natural  body ;  thou  shalt  receive  it  again  a  celestial, 
a  spiritual  body.  Though  thou  lay  it  down  with  great 
dishonor,  thou  shalt  receive  it  in  glory.  Though  thou  art 
separated  from  it  through  weakness,  it  shall  be  raised 
again  in  mighty  power — In  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump;  for  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed.  "  The  dead  in  Christ  shall  rise  first.  Then 
they  who  are  alive  and  remain,  shall  be  caught  up  to- 
gether  with  thern  in  the  clouds,  to  meet  the  Lord  in  the 
air."  Triumph  now,  O  Christian,  in  these  promises ; 
thou  shalt  shortly  triumph  in  their  performance.  This  is 
the  day  which  the  Lord  will  make,  we  shall  rejoice  and  be 
glad  in  it.  The  grave,  that  could  not  keep  our  Lord, 
cannot  keep  us.  He  arose  for  us,  and  by  the  same  power 
will  cause  us  to  arise.  For  if  we  believe  that  Jesus  died, 
and  rose  again,  even  so  them  also  who  sleep  in  Jesus,  will 
God  bring  with  him.  Let  us  never  look  at  the  grave,  but 
let  us  see  the  resurrection  beyond  it.  "  Yea,  let  us  be 
steadfast,  immovable,  always  abounding  in  the  work  of 
8 


78 

the  Lord,  for  as  much  as  we  know  our  labor  is  not  in  vain 
in  the  Lord." 

5.  (3.)  Part  of  this  prologue  to  the  saint's  rest,  is  the 
public  and  solemn  process  at  their  judgment,  where  they 
shall  first  themselves  be  acquitted  and  justified,  and  then 
with  Christ  judge  the  world.  Young  and  old,  of  all 
estates  and  nations,  that  ever  were  from  the  creation  to 
that  day,  must  here  come,  and  receive  their  doom.  O 
terrible  !  O  joyful  day  !  Terrible  to  those  that  have  forgot 
the  coming  of  their  Lord !  Joyful  to  the  saints,  whose 
waiting  and  hope  was  to  see  this  day !  Then  shall  the 
world  behold  the  goodness  and  severity  of  God  :  on  them 
who  perish,  severity  ;  but  to  his  chosen,  goodness.  Every 
one  must  give  an  account  of  his  stewardship.  Every 
talent  of  time,  health,  wit,  mercies,  afflictions,  means, 
warnings,  must  be  reckoned  for.  The  sins  of  youth, 
those  which  they  had  forgotten,  and  their  secret  sins,  shall 
all  be  laid  open  before  angels  and  men.  They  shall  see 
the  Lord  Jesus,  whom  they  neglected,  whose  word  they 
disobeyed,  whose  ministers  they  abused,  whose  servants 
they  hated,  now  sitting  to  judge  them.  Their  own  con- 
sciences shall  cry  out  against  them,  and  call  to  their  re- 
membrance all  their  misdoings.  Which  way  will  the 
wretched  sinner  look?  Who  can  conceive  the  terrible 
thoughts  of  his  heart  1  Now  the  world  cannot  help  him  ; 
his  old  companions  cannot;  the  saints  neither  can  nor 
will.  Only  the  Lord  Jesus  can  ;  but,  there  is  the  misery, 
he  will  not.  Time  was,  sinner,  when  Christ  would,  and 
you  would  not ;  now,  fain  would  you,  and  he  will  not. 
All  in  vain,  to  cry  to  the  mountains  and  rocks,  Fall  on 
us,  and  hide  us  from  the  face  of  him  that  sitteth  upon  the 
throne ;  for  thou  hast  the  Lord  of  mountains  and  rocks 
for  thine  enemy,  whose  voice  they  will  obey,  and  not 
thine.     I  charge  thee  therefore,  before  God,  and  the  Lord 


79 

Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at 
his  appearing,  and  his  kingdom,  that  thou  set  thyself 
seriously  to  ponder  on  these  things. 

6.  But  why  tremblest  thou,  O  humble  gracious  soul? 
He  that  would  not  lose  one  Noah  in  a  common  deluge, 
nor  overlook  one  Lot  in  Sodom :  nay,  that  could  do 
nothing  till  he  went  forth ;  will  he  forget  thee  at  that  day  ? 
The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempt- 
ations, and  to  reserve  the  unjust  unto  the  day  of  judgment 
to  be  punished.  He  knoweth  how  to  make  the  same  day 
the  greatest  terror  to  his  foes,  and  yet  the  greatest  joy  to 
his  people.  "  There  is  no  condemnation  to  them  that  are 
in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit."  "  Who  shall  lay  any  thing  to  the  charge  of  God's 
elect?"  Shall  the  law?  The  law  of  the  spirit  of  life  in 
Christ  Jesus,  hath  made  them  free  from  the  law  of  sin  and 
death.  Or  shall  conscience?  The  Spirit  itself  beareth 
witness  with  their  spirit,  that  they  are  the  children  of 
God.  "  It  is  God  that  justifieth,  who  is  he  that  condemn- 
eth?"  If  our  Judge  condemn  us  not,  who  shall  ?  He  that 
said  to  the  adulterous  woman,  "  Hath  no  man  condemned 
thee  ?  Neither  do  I ; "  will  say  to  us,  more  faithfully  than 
Peter  to  him,  "  Though  all  men  deny  thee,  or  condemn 
thee,  I  will  not."  Having  confessed  me  before  men, 
thee  "will  I  also  confess  before  my  Father  who  is  in 
heaven." 

7.  What  inexpressible  joy,  that  our  dear  Lord,  who 
loveth  our  souls,  and  whom  our  souls  love,  shall  be  our 
Judge !  Will  a  man  fear  to  be  judged  by  his  dearest 
friend  ?  Or  a  wife  by  her  own  husband  ?  Christian,  did 
Christ  come  down  and  suffer,  and  weep,  and  bleed,  and 
die  for  thee,  and  will  he  now  condemn  thee  ?  Was  he 
judged,  condemned,  and  executed  in  thy  stead,  and  now 
will  he  condemn  thee  himself?  Hath  he  done  most  of  the 


80 

work  already,  in  redeeming,  regenerating,  sanctifying; 
and  preserving  thee,  and  will  he  now  undo  all  again  ? 
Well  then,  let  the  terror  of  that  day  be  never  so  great, 
surely  our  Lord  can  mean  no  ill  to  us  in  all.  Let  it 
make  the  devils  tremble,  and  the  wicked  tremble ;  but  it 
shall  make  us  leap  for  joy.  It  must  needs  affect  us  deeply 
with  the  sense  of  our  mercy  and  happiness,  to  see  the 
most  of  the  world  tremble  with  terror,  while  we  triumph 
with  joy  ;  to  hear  them  doomed  to  everlasting  flames, 
when  we  are  proclaimed  heirs  of  the  kingdom  ;  to  see  our 
neighbors  that  lived  in  the  same  towns,  came  to  the  same 
congregation,  dwelt  in  the  same  houses,  and  were  esteem- 
ed more  honorable  in  the  world  than  ourselves,  now  by 
the  Searcher  of  hearts  eternally  separated.  This,  with 
the  great  magnificence  and  dreadfulness  of  the  day,  the 
apostle  pathetically  expresses:  "It  is  a  righteous  thing 
with  God,  to  recompense  tribulation  to  them  that  trouble 
you  :  and  to  you  who  are  troubled  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven,  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ:  who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power  ;  when  he  shall  come  to  be  glorified  in 
his  saints,  and  to  be  admired  in  all  them  that  believe  in 
that  day." 

8.  Yet  more,  we  shall  be  so  far  from  the  dread  of  that 
judgment,  that  ourselves  shall  become  the  judges.  Christ 
will  take  his  people,  as  it  were,  into  commission  with  him- 
self, and  they  shall  sit  and  approve  his  righteous  judg- 
ment. Do  you  not  know  that  the  saints  will  judge  the 
world  ?  Nay,  M  know  ye  not  that  we  shall  judge  angels  ?" 
Were  it  not  for  the  word  of  Christ  that  speaks  it,  this 
advancement  would  seem  incredible,    and  the  language 


81 

arrogant.  Even  Enoch,  the  seventh  from  Adam,  prophe- 
sied this,  saying,  "  Behold  the  Lord  cometh  with  ten 
thousands  of  his  saints,  to  execute  judgment  upon  all,  and 
to  convince  all  that  are  ungodly  among  them,  of  all  their 
ungodly  deeds  which  they  have  ungodly  committed,  and 
of  all  their  hard  speeches  which  ungodly  sinners  have 
spoken  against  him."  Thus  shall  the  saints  be  honored, 
and  the  upright  shall  have  dominion  in  the  morning.  O 
that  the  careless  world  "  were  wise,  that  they  understood 
this,  that  they  would  consider  their  latter  end."  That 
they  would  be  now  of  the  same  mind  as  they  will  be, 
when  they  shall  see  the  heavens  pass  away  with  a  great 
noise,  and  the  elements  melt  with  fervent  heat,  and  the 
earth  also,  and  the  works  that  are  therein,  burnt  up! 
When  all  shall  be  in  fire  about  their  ears,  and  all  earthly 
glory  consumed.  For  the  heavens  and  the  earth,  which 
are  now,  are  reserved  unto  fire  against  the  day  of  judg- 
ment, and  perdition  of  ungodly  men.  "  Seeing  then  that 
all  these  things  shall  be  dissolved,  what  manner  of  per- 
sons ought  ye  to  be  in  all  holy  conversation  and  godliness, 
looking  for  and  hasting  unto  the  coming  of  the  day  of 
God,  wherein  the  heavens  being  on  fire,  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat  1 " 

9.  (4.)  The  last  preparative  to  the  saints'  rest  is  their 
solemn  coronation,  and  receiving  the  kingdom.  For,  as 
Christ  their  Head,  is  anointed  both  King  and  Priest,  so 
under  him  are  his  people  made  unto  God  both  kings  and 
priests,  to  reign,  and  to  offer  praises  forever.  The  crown 
of  righteousness,  which  was  laid  up  for  them,  shall  by  the 
Lord  the  righteous  Judge  be  given  them  at  that  day. 
They  have  been  faithful  unto  death,  and  therefore  he  will 
give  them  a  crown  of  life.  And  according  to  the  improve- 
ment of  their  talents  here,  so  shall  their  rule  and  dignity 
be  enlarged.  They  are  not  dignified  with  empty  titles, 
8* 


82 

but  real  dominion.  Christ  will  grant  them  to  sit  with 
him  on  his  throne;  and  will  give  them  power  over  the 
nations,  even  as  he  received  of  his  Father  ;  and  he  "  will 
give  them  the  morning  star."  The  Lord  himself  will 
give  them  possession  with  these  applauding  expressions  ; 
"  Well  done,  good  and  faithful  servant,  thou  hast  been 
faithful  over  a  few  things,  I  will  make  thee  ruler  over 
many  things  ;  enter  thou  into  the  joy  of  thy  Lord." 

10.  And  with  this  solemn  and  blessed  proclamation 
shall  he  enthrone  them  :  "  Come  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foundation 

of  the  world."     Every  word  is  full  of  life  and  joy. 

Come — this  is  the  holding  forth  of  the  golden  sceptre,  to 
warrant  our  approach  unto  this  glory.  Come  now  as  near 
as  you  will ;  fear  not  the  Bethshemite's  judgment ;  for  the 
enmity  is  utterly  abolished.  This  is  not  such  a  Come  as 
we  were  wont  to  hear,  "  Come,  take  up  your  cross,  and 
follow   me."      Though   that   was    sweet,   yet   this   much 

more.- Ye  blessed — Blessed  indeed,  when  that  mouth 

shall  so  pronounce  us  !  For  though  the  world  hath  ac- 
counted us  accursed,  and  we  have  been  ready  to  account 
ourselves  so ;  yet  certainly  those  that  he  blesseth,  are 
blessed ;  and  those  whom  he  curseth,  only  are  cursed,  and 
his  blessing  cannot  be  reversed. Of  my  Father — bless- 
ed in  the  Father's  love,  as  well  as  the  Son's,  for  they  are 
one.  The  Father  hath  testified  his  love  in  their  election, 
donation  to  Christ,  sending  of  Christ,  and  accepting  his 
ransom,  as  the  Son  hath  also  testified  his. Inherit- 
No  longer  bondmen,  nor  servants  only,  nor  children  under 
age,  who  differ  not  in  possession,  but  only  in  title,  from 
servants  ;  but  now  we  are  heirs  of  the  kingdom,  and  joint 

heirs  with  Christ. The   kingdom — No  less  than  the 

kingdom  !  Indeed  to  be  King  of  kings,  and  Lord  of 
lords,   is  our   Lord's  own  proper  title  :  but  to  be  kings, 


83 

and  reign  with  him,  is  ours.  The  enjoyment  of  this  king- 
dom is,  as  the  light  of  this  sun  ;  each  have  the  whole,  and 

the  rest  never  the  less. Prepared  for  you — God  is  the 

Alpha,  as  well  as  the  Omega  of  our  blessedness.  Eternal 
love  hath  laid  the  foundation.  He  prepared  the  kingdom 
for  us,  and  then  prepared  us  for  the  kingdom.  This  is 
the  preparation  of  his  counsel  and  decree  ;  for  the  execu- 
tion whereof  Christ  was  yet  to  make  a  further  prepara- 
tion.  For  you — Not  for  believers  only  in  general,  who, 

without  individual  persons,  are  nobody  ;  but  for  you  per- 
sonally.  From  the  foundation  of  the  world — Not  only 

from  the  promise  after  Adam's  fall,  but  from  eternity. 

11.  Thus  we  have  seen  the  Christian  safely  landed  in 
paradise,  and  conveyed  honorably  to  his  rest.  Now  let  us 
a  little  further,  in  the  next  chapter,  view  those  mansions, 
consider  their  privileges,  and  see  whether  there  be  any 
glory  like  unto  this  glory. 


84 


CHAPTER  III. 

The  Excellencies  of  the  Saints'  Rest. 

Sect.  1.  The  excellencies  of  the  Saints'  Rest  are  enumerated. 
2.  (1.)  It  is  the  purchased  possession.  3,  4.  (2.)  A  free  gift.  5. 
(3.)  Peculiar  to  Saints.  6.  (4.)  An  association  with  saints  and 
angels.  7.  (5.)  It  derives  its  joys  immediately  from  God  himself, 
8.  (6.)  It  will  be  seasonable.  9.  (7.)  Suitable.  10—12.  (8.) 
Perfect,  without  sin  and  suffering.  13.  (9.)  And  everlasting. 
14.  The  chapter  concludes  with  a  serious  address  to  the  reader. 

1.  Let  us  draw  a  little  nearer,  and  see  what  further 
excellencies  this  rest  affordeth.  The  Lord  hide  us  in  the 
clefts  of  the  rock,  and  cover  us  with  the  hands  of  indul- 
gent grace,  while  we  approach  to  take  this  view  !  This 
rest  is  excellent  for  being — a  purchased  possession, — a 
free  gift, — peculiar  to  saints, — an  association  with  saints 
and  angels, — yet  deriving  its  joys  immediately  from  God  : 
— and  because  it  will  be  a  seasonable — suitable — perfect 
— and  eternal  rest. 

2.  (1.)  It  is  a  most  singular  honor  of  the  saints'  rest, 
to  be  called  the  purchased  possession.  That  is,  the  fruit 
of  the  blood  of  the  Son  of  God ;  yea  the  chief  fruit,  the 
end  and  perfection  of  all  the  fruits  and  efficacy  of  that 
blood.  Greater  love  than  this  there  is  not,  to  lay  down 
the  life  of  the  lover.  And  to  have  this  our  Redeemer 
ever  before  our  eyes,  and  the  liveliest  sense  and  freshest 
remembrance  of  that  dying,  bleeding  love  still  upon  our 
souls !  How  will  it  fill  our  souls  with  perpetual  joy,  to 
think,  that  in  the  streams  of  this  blood  we  have  swam 
through  the  violence  of  the  world,  the   snares  of  Satan, 


85 

the  seducements  of  flesh,  the  curse  of  the  law,  the  wrath 
of  an  offended  God,  the  accusations  of  a  guilty  conscience, 
and  the  vexing  doubts  and  fears  of  an  unbelieving  heart, 
and  are  arrived  safe  at  the  presence  of  God  !  Now,  he 
cries  to  us,  Is  it  "nothing  to  you,  all  ye  that  pass  by  1 
behold,  and  see  if  there  be  any  sorrow  like  unto  my  sor- 
row ! "  and  we  scarce  regard  the  mournful  voice,  nor 
scarce  turn  aside  to  view  the  wounds.  But  then  our  per- 
fected souls  will  feel,  and  flame  in  love  for  love.  With 
what  astonishing  apprehensions  will  redeemed  saints  ever- 
lastingly behold  their  blessed  Redeemer !  the  purchaser, 
and  the  price,  together,  with  the  possession !  Neither 
will  the  view  of  his  wounds  of  love,  renew  our  wounds  of 
sorrow.  He,  whose  first  words  after  his  resurrection  were 
to  a  great  sinner,  "Woman,  why  weepest  thou?"  knows 
how  to  raise  love  and  joy,  without  any  cloud  of  sorrow,  or 
storm  of  tears.  If  any  thing  we  enjoy  was  purchased  with 
the  life  of  our  dearest  friend,  how  highly  should  we  value 
it  ?  If  a  dying  friend  deliver  us  but  a  token  of  his  love, 
how  carefully  do  we  preserve  it!  And  still  remember 
him  when  we  behold  it,  as  if  his  own  name  were  written 
on  it !  And  will  not  then  the  death  and  blood  of  our  Lord 
everlastingly  sweeten  our  possessed  glory  ?  As  we  write 
down  the  price  our  goods  cost  us ;  so  on  our  righteousness 
and  glory,  write  down  the  price,  the  precious  blood  of 
Christ.  His  sufferings  were  to  satisfy  the  justice  that  re- 
quired blood,  and  to  bear  what  was  due  to  sinners,  and  so 
to  restore  them  to  the  life  they  lost,  and  the  happiness 
they  fell  from.  The  work  of  Christ's  redemption  so  well 
pleased  the  Father,  that  he  gave  him  power  to  advance 
his  chosen,  and  give  them  the  glory  which  was  given  to 
himself,  and  all  this  "  according  to  his  good  pleasure,  and 
the  counsel  of  his  own  will." 

3.  (2.)  Another  pearl  in  the  saints'  diadem  is,  that  it  is 


86 

a  free  gift.  These  two,  purchased  and  free,  are  the  chains 
of  gold  which  make  up  the  wreaths  for  the  tops  of  the  pil- 
lars in  the  temple  of  God.  It  was  dear  to  Christ,  but  free 
to  us.  When  Christ  was  to  buy,  silver  and  gold  were 
nothing  worth :  prayers  and  tears  could  not  suffice,  nor 
any  thing  below  his  blood  :  but  our  buying  is  receiving  : 
we  have  it  freely,  without  money,  and  without  price.  A 
thankful  acceptance  of  a  free  acquittance,  is  no  paying  of 
the  debt.  Here  is  all  free  :  if  the  Father  freely  give  the 
Son,  and  the  Son  freely  pay  the  debt  :  and  if  God  freely 
accepts  that  way  of  payment,  when  he  might  have  required 
it  of  the  principal  :  and  if  both  Father  and  Son  freely 
offer  us  the  purchased  life  on  our  cordial  acceptance,  and 
if  they  freely  send  the  Spirit  to  enable  us  to  accept  ;  what 
is  here  then  that  is  not  free  ?  O  the  everlasting  admira- 
tion that  must  needs  surprise  the  saints  to  think  of  this 
freeness  !  "  What  did  the  Lord  see  in  me,  that  he  should 
judge  me  meet  for  such  a  state  ?  That  I,  who  was  but  a 
poor,  diseased,  despised  wretch,  should  be  clad  in  the 
brightness  of  this  glory  !  That  I,  a  creeping  worm,  should 
be  advanced  to  this  high  dignity  !  That  I,  who  was  but 
lately  groaning,  weeping,  dying,  should  now  be  as  full  of 
joy  as  my  heart  can  hold'  yea,  should  be  taken  from  the 
grave,  where  I  was  rotting,  and  from  the  dust  and  dark- 
ness, where  I  seemed  forgotten,  and  be  here  set  before  his 
throne  !  That  I  should  be  taken,  with  Mordecai,  from 
captivity,  and  be  set  next  unto  the  king  ;  and,  with  Daniel, 
from  the  den,  to  be  made  ruler  of  princes  and  provinces  ! 
Who  can  fathom  unmeasurable  love?"  If  worthiness 
were  our  condition  for  admittance,  we  might  sit  down  and 
weep  with  St.  John,  because  no  man  was  found  worthy. 
But  the  Lion  of  the  Tribe  of  Judah  is  worthy,  and  hath 
prevailed  ;  and  by  that  title  we  must  hold  the  inheritance. 
We  shall  offer  there  the  offering  that  David  refused,   even 


87 

praise  for  that  which  cost  us  nothing.  Here  our  commis- 
sion runs,  freely  ye  have  received,  freely  give  ;  but  Christ 
has  dearly  bought,  yet  freely  gives. 

4.  If  it  were  only  for  nothing,  and  without  our  merit, 
the  wonder  were  great ;  but  it  is  moreover  against  our 
merit,  and  against  our  long  endeavoring  our  own  ruin. 
What  an  astonishing  thought  it  will  be,  to  think  of  the 
immeasurable  difference  between  our  deservings  and  re- 
ceivings !  Between  the  state  we  should  have  been  in, 
and  the  state  we  are  in  !  To  look  down  upon  hell,  and 
see  the  vast  difference  that  grace  hath  made  between  us 
and  them !  To  see  the  inheritance  there,  which  we  were 
born  to,  so  different  from  that  which  we  are  adopted  to  ! 
What  pangs  of  love  will  it  cause  within  us  to  think,  "  Yon- 
der was  the  place  that  sin  would  have  brought  me  to,  but 
this  is  it  that  Christ  hath  brought  me  to !  Yonder  death 
was  the  wages  of  my  sin,  but  this  eternal  life  is  the  gift  of 
God,  through  Jesus  Christ  my  Lord !  W^ho  made  me  to 
differ  1  Had  I  not  now  been  in  those  flames,  if  I  had 
had  my  own  way,  and  been  let  alone  to  my  own  will? 
Should  I  not  have  lingered  in  Sodom,  till  the  flames  had 
seized  on  me,  if  God  had  not  in  mercy  brought  me  out?" 
Doubtless  this  will  be  our  everlasting  admiration,  that  so 
rich  a  crown  should  fit  the  head  of  so  vile  a  sinner  !  That 
such  high  advancement,  and  such  long  unfruitfulness  and 
unkindness,  can  be  the  state  of  the  same  person !  And 
that  such  vile  rebellions  can  conclude  in  such  most  pre- 
cious joys  !  But  no  thanks  to  us,  nor  to  any  of  our  duties 
and  labors,  much  less  to  our  neglects  and  laziness  :  we 
know  to  whom  the  praise  is  due,  and  must  be  given  for  ever. 
Indeed  to  this  very  end  it  was,  that  infinite  wisdom  cast  the 
whole  design  of  man's  salvation  into  this  mould  of  pur- 
chase and  freeness,  that  the  love  and  joy  of  man  might  be 
perfected,  and  the  honor  of  grace  most  highly  advanced ; 


88 

that  the  thought  of  merit  might  neither  cloud  the  one  nor 
obstruct -the  other  ;  and  that  on  these  two  hinges  the  gate 
of  heaven  might  turn.  So  then  let  deserved  be  written 
on  the  door  of  hell,  but  on  the  door  of  heaven  and  life, 

THE    FREE    GIFT. 

5.  (3.)  This  rest  is  peculiar  to  saints,  belongs  to  no 
other  of  all  the  sons  of  men.  If  all  Egypt  had  been  light, 
the  Israelites  would  not  have  had  the  less  ;  but  to  enjoy 
that  light  alone,  while  their  neighbors  lived  in  thick  dark- 
ness, must  make  them  more  sensible  of  their  privilege. 
Distinguishing  mercy  affects  more  than  any  mercy.  If 
Pharaoh  had  passed  as  safely  as  Israel,  the  Red  Sea  would 
have  been  less  remembered.  If  the  rest  of  the  world  had 
not  been  drowned,  and  the  rest  of  Sodom  and  Gomorrah 
not  burned,  the  saving  of  Noah  had  been  no  wonder,  nor 
Lot's  deliverance  so  much  talked  of.  When  one  is  en- 
lightened, and  another  left  in  darkness  ;  one  reformed, 
and  another  by  his  lust  enslaved  ;  it  makes  the  saints  cry 
out,  "  Lord,  how  is  it  that  thou  wilt  manifest  thyself  unto 
us  and  not  unto  the  world?  "  When  the  prophet  is  sent 
to  one  widow  only  of  all  that  were  in  Israel,  and  to  cleanse 
one  Naaman  of  all  the  lepers,  the  mercy  is  more  observ- 
able. That  will  surely  be  a  day  of  passionate  sense  on 
both  sides,  when  there  shall  be  two  in  one  bed,  and  two 
in  the  field,  the  one  taken  and  the  other  left.  The  saints 
shall  look  down  upon  the  burning  lake,  and  in  the  sense 
of  their  own  happiness,  and  in  the  approbation  of  God's 
just  proceedings,  they  shall  rejoice  and  sing,  "  Thou  art 
righteous,  O  Lord,  who  wast,  art,  and  shall  be,  because 
thou  hast  judged  thus." 

6.  (4.)  But  though  this  rest  be  proper  to  the  saints, 
yet  it  is  common  to  all  the  saints  ;  for  it  is  an  association 
of  blessed  spirits,  both  saints  and  angels  ;  a  corporation  of 
perfected  saints,  whereof  Christ  is  the  head ;  the  com- 


89 

munion  of  saints  completed.  As  we  have  been  together 
in  the  labor,  duty,  danger,  and  distress ;  so  shall  we  be 
in  the  great  recompense  and  deliverance.  As  we  have 
been  scorned  and  despised ;  so  shall  we  be  owned  and 
honored  together.  We,  who  have  gone  through  the  day 
of  sadness,  shall  enjoy  together  that  day  of  gladness. 
Those,  who  have  been  with  us  in  persecution  and  prison, 
shall  be  with  us  also  in  that  palace  of  consolation.  How 
oft  have  our  groans  made,  as  it  were,  one  sound?  our 
tears  one  stream  ?  and  our  desires  one  prayer  1  But  now 
all  our  praises  shall  make  up  one  melody  ;  all  our 
churches,  one  church,  and  all  ourselves,  one  body;  for 
we  shall  be  all  one  in  Christ ;  even  as  he  and  the  Father 
are  one.  It  is  true,  we  must  be  careful,  not  to  look  for 
that  in  the  saints,  which  is  alone  in  Christ.  But  if  the 
forethought  of  sitting  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven,  may  be  our  lawful  joy  ; 
how  much  more  the  real  sight  and  actual  possession  ?  It 
cannot  choose  but  be  comfortable  to  think  of  that  day, 
when  we  shall  join  with  Moses  in  his  song,  with  David  in 
his  psalms  of  praise,  and  with  all  the  redeemed  in  the  song 
of  the  Lamb  for  ever ;  when  we  shall  see  Enoch  walking 
with  God ;  Noah  enjoying  the  end  of  his  singularity ;  Jo- 
seph of  his  integrity ;  Job  of  his  patience ;  Hezekiah  of 
his  uprightness ;  and  all  the  saints  the  end  of  their  faith. 
Not  only  our  old  acquaintance,  but  all  the  saints,  of  all 
ages,  whose  faces  in  the  flesh  we  never  saw,  we  shall 
there  both  know  and  comfortably  enjoy.  Yea,  angels  as 
well  as  saints,  will  be  our  blessed  acquaintance.  Those 
who  now  are  willingly  our  ministering  spirits,  will  wil- 
lingly then  be  our  companions  in  joy.  They,  who  had 
such  joy  in  heaven  for  our  conversion,  will  gladly  rejoice 
with  us  in  our  glorification.  Then  we  shall  truly  say,  as 
David,  "lama  companion  of  all  them  that  fear  thee ;  " 
9 


90 

when  "  we  are  come  unto  mount  Zion,  and  unto  the  city 
of  the  living  God,  the  heavenly  Jerusalem,  and  to  an  in- 
numerable company  of  angels :  to  the  general  assembly, 
and  church  of  the  first-born,  who  are  written  in  heaven, 
and  to  God  the  Judge  of  all,  and  to  the  spirits  of  just  men 
made  perfect,  and  to  Jesus  the  Mediator  of  the  new  cove- 
nant." It  is  a  singular  excellence  of  heavenly  rest,  that 
"  we  are  fellow-citizens  with  the  saints,  and  of  the  house- 
hold of  God." 

7.  (5.)  As  another  property  of  our  rest,  we  shall  derive 
its  joys  immediately  from  God.  Now  we  have  nothing  at 
all  immediately,  but  at  the  second  or  third  hand,  or  how 
many,  who  knows?  From  the  earth,  from  man,  from 
sun  and  moon,  from  the  ministration  of  angels,  and  from 
the  Spirit,  and  Christ.  Though  in  the  hand  of  angels, 
the  stream  savors  not  of  the  imperfection  of  sinners,  yet  it 
does  of  the  imperfection  of  creatures;  and  as  it  comes 
from  man,  it  savors  of  both.  How  quick  and  piercing  is 
the  word  in  itself!  Yet  many  times  it  never  enters,  being 
managed  by  a  feeble  arm,  What  weight  and  worth  is 
there  in  every  passage  of  the  blessed  gospel !  Enough, 
one  would  think,  to  enter  and  pierce  the  dullest  soul,  and 
wholly  possess  its  thoughts  and  affections ;  and  yet  how 
oft  does  it  fall  as  water  upon  a  stone !  The  things  of 
God,  which  we  handle,  are  divine ;  but  our  manner  of 
handling  is  human.  There  is  little  we  touch,  but  we 
leave  the  print  of  our  fingers  behind.  If  God  speak  the 
word  himself,  it  will  be  a  piercing,  melting  word  indeed. 
The  Christian  now  knows  by  experience,  that  his  most 
immediate  joys  are  his  sweetest  joys ;  which  have  least  of 
man,  and  are  most  directly  from  the  Spirit.  Christians,  who 
are  much  in  secret  prayer  and  contemplation,  are  men  of 
greatest  life  and  joy  ;  because  they  have  all  more  imme- 
diately from  God  himself.    Not  that  we  should  cast  off  hear- 


91 

ino-,  reading,  and  conference,  or  neglect  any  ordinance  of 
God ;  but  to  live  above  them,  while  we  use  them,  is  the  way 
of  a  Christian.  There  is  joy  in  these  remote  receivings  ; 
but  the  fullness  of  joy  is  in  God's  immediate  presence.  We 
shall  then  have  light  without  a  candle,  and  perpetual  day 
without  the  sun  ;  for  "  the  city  has  no  need  of  the  sun, 
neither  of  the  moon,  to  shine  in  it ;  for  the  glory  of  God 
lightens  it,  and  the  Lamb  is  the  light  thereof :  there  shall 
be  no  night  there,  and  they  need  no  candle,  neither  light 
of  the  sun ;  and  they  shall  reign  for  ever  and  ever."  We 
shall  then  have  enlightened  understandings  without  Scrip- 
ture, and  be  governed  without  a  written  law  ;  for  the  Lord 
will  perfect  his  law  in  our  hearts,  and  we  shall  be  all  per- 
fectly taught  of  God.  We  shall  have  joy,  which  we  drew 
not  from  the  promises,  nor  fetched  home  by  faith  or  hope. 
We  shall  have  communion  without  sacraments,  without 
this  fruit  of  the  vine,  when  Christ  shall  drink  it  new  with 
us  in  his  Father's  kingdom,  and  refresh  us  with  the  com- 
forting wine  of  immediate  enjoyment.  To  have  necessi- 
ties, but  no  supply,  is  the  case  of  them  in  hell.  To  have 
necessity  supplied  by  means  of  the  creatures,  is  the  case 
of  us  on  earth.  To  have  necessity  supplied  immediately 
from  God  is  the  case  of  the  saints  in  heaven.  To  have 
no  necessity  at  all,  is  the  prerogative  of  God  himself. 

8.  (6.)  A  farther  excellence  of  this  rest  is,  that  it  will 
be  seasonable.  He  that  expects  the  fruit  of  his  vineyard 
at  the  season,  and  makes  his  people  "  like  a  tree  planted 
by  the  rivers  of  water,  that  bringeth  forth  his  fruit  in  his 
season,"  will  also  give  them  the  crown  in  his  season.  He 
that  will  have  a  word  of  joy  spoken  in  season,  to  him  that 
is  weary,  will  surely  cause  the  time  of  joy  to  appear  in  the 
fittest  season.  They  who  are  not  weary  in  well-doing, 
shall,  if  they  faint  not,  reap  in  due  season.  If  God  giveth 
rain  even  to  his  enemies,  both  the  former  and  the  latter  in 


92 

his  season,  and  reserveth  the  appointed  weeks  of  harvesif 
and  covenants  that  there  shall  be  day  and  night  in  their 
season  ;  then  surely  the  glorious  harvest  of  the  saints  shall 
not  miss  its  season.  Doubtless  he  that  would  not  stay  a 
day  longer  than  his  promise,  but  brought  Israel  out  of 
Egypt  on  the  self-same  day,  when  the  four  hundred  and 
thirty  years  were  expired  ;  neither  will  he  fail  of  one  day 
or  hour  of  the  fittest  season  for  his  people's  glory.  When 
we  have  had  in  this  world  a  long  night  of  darkness,  will 
not  the  day  breaking  and  the  rising  of  the  Sun  of  Right- 
eousness, be  then  seasonable  1  When  we  have  passed  a 
long  and  tedious  journey,  through  no  small  dangers,  is  not 
home  then  seasonable  1  When  we  have  had  a  long  and 
perilous  war,  and  received  many  a  wound,  would  not  a 
peace  with  victory  be  seasonable  1  Men  live  in  a  contin- 
ual weariness  ;  especially  the  saints,  who  are  most  weary 
of  that  which  the  world  cannot  feel.  Some  weary  of  a 
blind  mind  ;  some  of  a  hard  heart ;  some  of  their  daily 
doubts  and  fears  ;  some  of  the  want  of  spiritual  joys  ;  and 
some  of  the  sense  of  God's  wrath.  And  when  a  poor 
Christian  hath  desired  and  prayed,  and  waited  for  deliver- 
ance many  years,  is  it  not  then  seasonable  1  We  grudge 
that  we  do  not  find  a  Canaan  in  the  Wilderness  ;  or  the 
songs  of  Sion  in  a  strange  land  ;  that  we  have  not  a 
harbor  in  the  main  ocean,  nor  our  rest  in  the  heat  of  the 
day,  nor  heaven  before  we  leave  the  earth  ;  and  would  not 
all  this  be  very  unseasonable  ? 

9.  (7.)  As  this  rest  will  be  seasonable,  so  it  will  be 
suitable.  The  new  nature  of  the  saints  doth  suit  their 
spirits  to  this  rest.  Indeed  their  holiness  is  nothing  else 
but  a  spark  taken  from  this  element,  and  by  the  Spirit  of 
Christ  kindled  in  their  hearts ;  the  flame  whereof,  mind- 
ful of  its  own  divine  original,  ever  tends  to  the  place  from 
whence  it  comes.     Temporal  crowns  and  kingdoms  could 


93 

not  make  a  rest  for  saints.  As  they  were  not  redeemed 
with  so  low  a  price,  neither  are  they  endued  with  so  low 
a  nature.  As  God  will  have  from  them  a  spiritual  wor- 
ship, suited  to  his  own  spiritual  being,  he  will  provide 
them  a  spiritual  rest,  suitable  to  their  spiritual  nature. 
The  knowledge  of  God  and  his  Christ,  a  delightful  com- 
placency in  that  mutual  love,  an  everlasting  rejoicing  in 
the  enjoyment  of  our  God,  with  a  perpetual  singing  of  his 
high  praises  ;  this  is  a  heaven  for  a  saint.  Then  we  shall 
live  in  our  own  element.  We  are  now  as  the  fish  in  a 
vessel  of  water,  only  so  much  as  will  keep  them  alive  ; 
but  what  is  that  to  the  ocean?  We  have  a  little  air  let 
into  us,  to  afford  us  breathing  ;  but  what  is  that  to  the 
sweet  and  fresh  gales  upon  Mount  Sion  ?  We  have  a 
beam  of  the  sun  to  lighten  our  darkness,  and  a  warm  ray 
to  keep  us  from  freezing  ;  but  then  we  shall  live  in  its 
light,  and  be  revived  by  its  heat  for  ever. — As  the  natures 
of  saints  are,  such  are  their  desires  ;  and  it  is  the  desires 
of  our  renewed  nature  which  this  rest  is  suited  to.  Whilst 
our  desires  remain  corrupted  and  misguided,  it  is  a  far 
greater  mercy  to  deny  them,  yea,  to  destroy  them,  than  to 
satisfy  them ;  but  those  which  are  spiritual  are  of  his  own 
planting,  and  he  will  surely  water  them,  and  give  the 
increase.  He  quickened  our  hunger  and  thirst  for  right- 
eousness, that  he  might  make  us  happy  in  a  full  satisfac- 
tion. Christian,  this  is  a  rest  after  thy  own  heart ;  it 
contains  all  that  thy  heart  can  wish  ;  that  which  thou 
longest,  prayest,  laborest  for,  there  thou  shalt  find  it  all. 
Thou  hadst  rather  have  God  in  Christ,  than  all  the  world ; 
there  thou  shalt  have  him.  What  wouldst  thou  not  give 
for  assurance  of  his  love  1  There  thou  shalt  have  assur- 
ance without  suspicion.  Desire  what  thou  canst,  and  ask 
what  thou  wilt,  as  a  Christian,  and  it  shall  be  given  thee, 
not  only  to  half  of  the  kingdom,  but  to  the  enjoyment  both 
9* 


94 

of  kingdom  and  King.  This  is  a  life  of  desire  and 
prayer,  but  that  is  a  life  of  satisfaction  and  enjoyment. — 
This  rest  is  very  suitable  to  the  saints'  necessities  also,  as 
well  as  to  their  natures  and  desires.  It  contains  what- 
soever they  truly  wanted  ;  not  supplying  them  with  gross 
created  comforts,  which,  like  Saul's  armor  on  David,  are 
more  burden  than  benefit.  It  was  Christ  and  perfect 
holiness  which  they  most  needed,  and  with  these  shall 
they  be  supplied. 

10.  (8.)  Still  more,  this  rest  will  be  absolutely  perfect, 
We  shall  then  have  joy  without  sorrow,  and  rest  without 
weariness.  There  is  no  mixture  of  corruption  with  our 
graces,  nor  of  suffering  with  our  comfort.  There  are  none 
of  those  waves  in  that  harbor,  which  now  so  toss  us  up 
and  down.  To-day  we  are  well,  to-morrow  sick  ;  to-day 
in  esteem,  to-morrow  in  disgrace  ;  to-day  we  have  friends, 
to-morrow  none  :  nay,  we  have  wine  and  vinegar  in  the 
same  cup.  If  revelation  raise  us  to  the  third  heaven,  the 
messenger  of  Satan  must  presently  buffet  us,  and  the  thorn 
in  the  flesh  fetch  us  down.  But  there  is  none  of  this  in- 
constancy in  heaven.  If  perfect  love  casteth  out  fear, 
then  perfect  joy  must  needs  cast  out  sorrow,  and  perfect 
happiness  exclude  all  the  reliques  of  misery.  We  shall 
there  rest  from  all  the  evil  of  sin,  and  of  suffering. 

11.  Heaven  excludes  nothing  more  directly  than  sin, 
whether  of  nature,  or  of  conversation.  "  There  shall  in 
nowise  enter  any  thing  that  defileth,  neither  whatsoever 
worketh  abomination  or  maketh  a  lie."  What  need  Christ 
at  all  to  have  died,  if  heaven  could  have  contained  im- 
perfect souls  1  "  For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil." 
His  blood  and  Spirit  have  not  done  all  this,  to  leave  us 
after  all  denied.  "  What  communion  hath  light  with 
darkness?    and  what  -concord  hath  Christ  with  Belial?" 


95 

Christian,  if  thou  be  once  in  heaven,  thou  shalt  sin  no 
more.  Is  not  this  glad  news  to  thee,  who  hast  prayed, 
and  watched  against  it  so  long  ?  I  know,  if  it  were 
offered  to  thy  choice,  thou  wouldst  rather  choose  to  be 
freed  from  sin,  than  have  all  the  world.  Thou  shalt  have 
thy  desire. — That  hard  heart,  those  vile  thoughts,  which 
accompanied  thee  to  every  duty,  shall  now  be  left  behind 
forever. — Thy  understanding  shall  never  more  be  troubled 
with  darkness.  All  dark  Scriptures  shall  be  made  plain  ; 
all  seeming  contradictions  reconciled.  The  poorest 
Christian  is  presently  there  a  more  perfect  divine  than 
any  here.  O  that  happy  day,  when  error  shall  vanish 
for  ever  !  When  our  understanding  shall  be  filled  with  God 
himself,  whose  light  will  leave  no  darkness  in  us  !  His 
face  shall  be  the  Scripture,  where  we  shall  read  the  truth. 
Many  a  godly  man  hath  here,  in  his  mistaken  zeal,  been 
a  means  to  deceive  and  pervert  his  brethren,  and  when  he 
sees  his  own  error,  cannot  again  tell  how  to  undeceive 
them.  But  there  we  shall  conspire  in  one  truth,  as  being 
one  in  him  who  is  the  truth. — We  shall  also  rest  from  all 
the  sin  of  our  will,  affection,  and  conversation.  We  shall 
no  more  retain  this  rebelling  principle,  which  is  still 
drawing  us  from  God  :  no  more  be  oppressed  with  the 
power  of  our  corruptions,  nor  vexed  with  their  presence  : 
no  pride,  passion,  slothfulness,  insensibility,  shall  enter 
with  us  ;  no  strangeness  to  God,  and  the  things  of  God  : 
no  coldness  of  affections,  nor  imperfection  in  our  love  ; 
no  uneven  walking,  nor  grieving  of  the  Spirit ;  no  scan- 
dalous action,  nor  unholy  conversation  ;  we  shall  rest  from 
all  these  for  ever.  Then  shall  our  will  correspond  to  the 
divine  will,  as  face  answers  face  in  a  glass,  and  from 
which,  as  our  law  and  rule,  we  shall  never  swerve.  "  For 
he  that  is  entered  into  his  rest,  he  also  hath  ceased  from 
his  own  works,  as  God  did  from  his." 


96 

12.  Our  sufferings  were  but  the  consequences  of  our 
sinning,  and  in  heaven  they  both  shall  cease  together. 
We  shall  rest  from  all  our  doubts  of  God's  love.  It  shall 
no  more  be  said,  that  "  Doubts  are  like  the  thistle,  a  bad 
weed,  but  growing  in  good  ground."  They  shall  now  be 
weeded  out,  and  trouble  the  gracious  soul  no  more.  We 
shall  hear  that  kind  of  language  no  more,  "  What  shall  I 
do  to  know  my  state  ?  How  shall  I  know  that  God  is  my 
Father  ?  that  my  heart  is  upright  ?  that  my  conversion 
is  true  ?  that  faith  is  sincere  1  I  am  afraid  my  sins  are 
unpardoned ;  that  all  I  do  is  hypocrisy ;  that  God  will 
reject  me  ;  that  he  does  not  hear  my  prayers."  All  this  is 
there  turned  into  praise.  We  shall  not  rest  from  all  sense 
of  God's  displeasure.  Hell  shall  not  be  mixed  with 
heaven.  At  times  the  gracious  soul  remembered  God, 
and  was  troubled ;  complained,  and  was  overwhelmed,  and 
refused  to  be  comforted ;  divine  wrath  lay  hard  upon  him, 
and  God  afflicted  him  with  all  his  waves.  But  that  blessed 
day  shall  convince  us,  that  though  God  hid  his  face  from 
us  for  a  moment,  yet  with  everlasting  kindness  will  he 
have  mercy  on  us.  We  shall  rest  from  all  the  temptations 
of  Satan.  What  a  grief  is  it  to  a  Christian,  though  he 
yield  not  to  the  temptation,  yet  to  be  solicited  to  deny  his 
Lord  !  What  a  torment,  to  have  such  horrid  motions  made 
to  his  soul !  such  blasphemous  ideas  presented  to  his  im- 
agination !  Sometimes  cruel  thoughts  of  God,  undervalu- 
ing thoughts  of  Christ,  unbelieving  thoughts  of  Scripture, 
or  injurious  thoughts  of  Providence !  To  be  tempted 
sometimes  to  turn  to  present  things,  to  play  with  the  baits 
of  sin,  and  venture  on  the  delights  of  flesh,  and  sometimes 
to  atheism  itself!  Especially,  when  we  know  the  treachery 
of  our  own  hearts,  ready,  as  tinder,  to  take  fire,  as  soon 
as  one  of  those  sparks  shall  fall  upon  them  !  Satan  hath 
power  here  to  tempt  us  in  the  wilderness,  but  he  entereth 


m 

not  the  holy  city :  he  may  set  us  on  a  pinnacle  of  the 
temple  in  the  earthly  Jerusalem,  but  the  new  Jerusalem 
he  may  not  approach  ;  he  may  take  us  up  into  an  exceed- 
ing high  mountain,  but  the  Mount  Sion  he  cannot  ascend  ; 
and  if  he  could,  all  the  kingdoms  of  the  world,  and  the 
glory  of  them,  would  be  a  despised  bait  to  a  soul  possessed 
of  the  kingdom  of  our  Lord.  No,  it  is  in  vain  for  Satan 
to  offer  a  temptation  more.  All  our  temptations  from  the 
world  and  the  flesh  shall  also  cease.  O  the  hourly  dan- 
gers that  we  here  walk  in  !  Every  sense  and  member  is  a 
snare ;  every  creature,  every  mercy,  and  every  duty,  is  a 
snare  to  us.  We  can  scarce  open  our  eyes,  but  we  are 
in  danger  of  envying  those  above  us,  or  despising  those 
below  us ;  of  coveting  the  honors  and  riches  of  some,  or 
beholding  the  rags  and  beggary  of  others  with  pride  and 
unmercifulness.  If  we  see  beauty,  it  is  a  bait  to  lust ;  if 
deformity,  to  loathing  and  disdain.  How  soon  do  slan- 
derous reports,  vain  jests,  wanton  speeches,  creep  into  the 
heart !  How  constant  and  strong  a  watch  does  our  appe- 
tite require !  Have  we  comeliness  and  beauty  ?  What 
fuel  for  pride!  Are  we  deformed?  What  an  occasion 
of  repining !  Have  we  strength  of  reason,  and  gifts  of 
learning?  O  how  prone  to  be  puffed  up,  hunt  after 
applause,  and  despise  our  brethren  !  Are  we  unlearned  ? 
How  apt  then  to  despise  what  we  have  not !  Are  we  in 
places  of  authority?  How  strong  is  the  temptation  to 
abuse  our  trust,  make  our  will  our  law,  and  cut  out  all  the 
enjoyments  of  others  by  the  rules  and  model  of  our  own 
interest  and  policy  !  Are  we  inferiors  ?  How  prone  to 
grudge  at  other's  pre-eminence,  and  bring  their  actions 
to  the  bar  of  our  judgment !  Are  we  rich,  and  not  too 
much  exalted?  Are  we  poor,  and  not  discontented? 
Are  we  not  lazy  in  our  duties,  or  make  a  Christ  of  them  ? 
Not  that  God  hath  made  all  these  things  our  snares ;  but 


98 

through  our  own  corruption  they  become  so  to  us.  Our- 
selves are  the  greatest  snare  to  ourselves.  This  is  our 
comfort,  our  rest  will  free  us  from  all  these.  As  Satan 
hath  no  entrance  there,  so  neither  any  thing  to  serve  his 
malice  :  but  all  things  there  shall  join  with  us  in  the  high 
praises  of  their  great  Deliverer.  As  we  rest  from  the 
temptations,  we  shall  likewise  from  the  abuses  and  perse- 
cutions of  the  world.  The  prayers  of  the  souls  under  the 
altar  will  then  be  answered,  and  God  will  avenge  their 
blood  on  them  that  dwell  on  the  earth.  This  is  the  time 
for  crowning  with  thorns ;  that  for  crowning  with  glory. 
Now,  "  all  that  live  godly  in  Christ  Jesus,  shall  suffer  per- 
secution;'*'' then  they  that  suffered  with  him,  shall  be 
glorified  with  him,  Now,  we  must  be  hated  of  all  men 
for  Chrisfs  name's  sake.  Then,  Christ  will  be  admired 
in  his  saints  that  were  thus  hated.  "We  are  here  made  a 
spectacle  unto  the  world,  and  to  angels,  and  to  men :  as 
the  filth  of  the  world,  and  the  offscouring  of  all  things : 
men  separate  us  from  their  company,  and  reproach  us, 
and  cast  out  our  names  as  evil :  but  we  shall  then  be  as- 
much  crazed  at  for  our  glory,  and  they  will  be  shut  out  of 
the  church  of  the  saints,  and  separated  from  us,  whether 
they  will  or  not.  We  can  scarce  pray  in  our  families,  or 
ship:  praises  to  God,  but  our  voice  is  a  vexation  to  them : 
how  must  it  torment  them  then,  to  see  us  praising  and 
rejoicing,  while  they  are  howling  and  lamenting !  You, 
brethren,  who  can  now  attempt  no  work  of  God,  without 
losing  the  love  of  the  world,  consider,  you  shall  have 
none  in  heaven  but  will  further  your  work,  and  join  heart 
and  voice  with  you  in  your  everlasting  joy  and  praise. 
Till  then,  possess  ye  your  souls  in  patience.  Bind  all 
reproaches  as  a  crown  to  your  heads.  Esteem  them 
greater  riches  than  the  world's  treasures.  M  It  is  a. 
righteous  thing  with  God.  to  recompense   tribulation  to 


99 

them  that  trouble  you ;  and  to  you,  who  are  troubled,  rest 
with  Christ."  We  shall  then  rest  from  all  our  sad  divi- 
sions, and  unchristian  quarrels  with  one  another.  How 
lovingly  do  thousands  live  together  in  heaven,  who  lived 
at  variance  upon  earth !  There  is  no  contention,  because 
none  of  this  pride,  ignorance,  or  other  corruption.  There 
is  no  plotting  to  strengthen  our  party,  nor  "deep  designing 
against  our  brethren.  If  there  be  sorrow  or  shame  in 
heaven,  we  shall  then  be  both  sorry  and  ashamed,  to 
remember  all  this  carriage  on  earth ;  as  Joseph's  brethren 
were  to  behold  him,  when  they  remembered  their  former 
unkind  usage.  Is  it  not  enough  that  all  the  world  is 
against  us,  but  we  must  also  be  against  one  another  1  O 
happy  days  of  persecution,  which  drove  us  together  in  love, 
whom  the  sunshine  of  liberty  and  prosperity  crumbles  into 
dust  by  our  contentions  !  O  happy  day  of  the  saints'  rest  in 
glory,  when,  as  there  is  one  God,  one  Christ,  one  Spirit,  so 
we  shall  have  one  heart,  one  church,  one  employment  for 
ever !  We  shall  then  rest  from  our  participation  of  our 
brethren's  sufferings.  The  church  on  earth  is  a  mere  hos- 
pital. Some  groaning  under  a  dark  understanding,  some 
under  an  insensible  heart,  some  languishing  under  unfruit- 
ful weakness,  and  some  bleeding  for  miscarriages  and 
wilfulness,  some  crying  out  of  their  poverty,  some  groaning 
under  pains  and  infirmities,  and  some  bewailing  a  whole 
catalogue  of  calamities.  But  a  far  greater  grief  it  is,  to 
see  our  dearest  and  most  intimate  friends  turned  aside  from 
the  truth  of  Christ,  continuing  their  neglect  of  Christ  and 
their  souls,  and  nothing  will  awaken  them  out  of  their 
security :  to  look  on  an  ungodly  father  or  mother,  brother 
or  sister,  wife  or  husband,  child  or  friend,  and  think  how 
certainly  they  shall  be  in  hell  for  ever,  if  they  die  in  their 
present  unregenerate  state  :  to  think  of  the  gospel  departing, 
the  glory  taken  from  our  Israel,  poor  souls  left  willingly 


100 

dark  and  destitute,  and  blowing  out  the  light  that  should 
guide  them  to  salvation  !  Our  day  of  rest  will  free  us  from 
all  this,  and  the  days  of  mourning  shall  be  ended  :  then  thy 
people,  O  Lord,  shall  be  all  righteous ;  they  shall  inherit 
the  land  for  ever,  the  branch  of  thy  planting,  the  work  of 
thy  hands,  that  thou  may  est  be  glorified.  Then  we  shall 
rest  from  all  our  own  personal  sufferings.  This  may 
seem  a  small  thing  to  those  that  live  in  ease  and  prosper- 
ity, but  to  the  daily  afflicted  soul,  it  makes  the  thoughts 
of  heaven  delightful.  O  the  dying  life  we  now  live !  as 
full  of  sufferings  as  of  days  and  hours !  Our  Redeemer 
leaves  this  measure  of  misery  upon  us,  to  make  us  know 
for  what  we  are  beholden,  to  mind  us  of  what  we  should 
else  forget,  to  be  serviceable  to  his  wise  and  gracious 
designs,  and  advantageous  to  our  full  and  final  recovery. 
Grief  enters  at  every  sense,  seizes  every  part  and  power 
of  flesh  and  spirit.  What  noble  part  is  there,  that  sufFer- 
eth  its  pain  or  ruin  alone  ?  But  sin  and  flesh,  dust  and 
pain,  will  all  be  left  behind  together.  O  the  blessed 
tranquillity  of  that  region,  where  there  is  nothing  but 
sweet,  continued  peace !  O  healthful  place,  where  none 
are  sick !  O  fortunate  land,  where  all  are  kings !  O 
holy  assembly,  where  all  are  priests !  How  free  a  state, 
where  none  are  servants,  but  to  their  supreme  Monarch ! 
The  poor  man  shall  no  more  be  tired  with  his  labors  :  no 
more  hunger  or  thirst,  cold  or  nakedness ;  no  pinching 
frosts  or  scorching  heats.  Our  faces  shall' no  more  be 
pale  or  sad ;  no  more  breaches  in  friendship,  nor  parting 
of  friends  asunder ;  no  more  trouble  accompanying  our 
relations,  nor  voice  or  lamentation  heard  in  our  dwelling's  : 
God  shall  wipe  away  all  tears  from  our  eyes.  O  my  soul, 
bear  with  the  infirmities  of  thine  earthly  tabernacle ;  it 
will  be  thus  but  a  little  while;  the  sound  of  thy  Re- 
deemer's feet  is  even  at  the  door.     We  shall  also  rest  from 


101 

all  the  toils  of  duties.  The  conscientious  magistrate, 
parent,  and  minister,  cries  out,  "  O  the  burden  that  lieth 
upon  me!"  Every  relation,  state,  age,  hath  variety  of 
duties ;  so  that  every  conscientious  Christian  cries  out, 
<c  O  the  burden !  O  my  weakness  that  makes  it  burden- 
some ! "  But  our  remaining  rest  will  ease  us  of  the 
burdens.  Once  more  we  shall  rest  from  all  these  trouble- 
some afflictions  which  necessarily  accompany  our  absence 
from  God.  The  trouble  that  is  mixed  in  our  desires  and 
hopes,  our  longings  and  waitings,  shall  then  cease.  We 
shall  no  more  look  into  our  cabinet,  and  miss  our  treasure ; 
into  our  hearts,  and  miss  our  Christ ;  no  more  seek  him 
from  ordinance  to  ordinance ;  but  all  be  concluded  in  a 
most  blessed  and  full  enjoyment. 

13.  (9.)  The  last  jewel  of  our  crown  is,  that  it  will  be 
an  everlasting  rest.  Without  this,  all  were  comparatively 
nothing.  The  very  thought  of  leaving  it,  would  imbitter 
all  our  joys.  It  would  be  a  hell  in  heaven,  to  think  of 
once  losing  heaven :  as  it  would  be  a  kind  of  heaven  to 
be  damned,  had  they  but  hopes  of  once  escaping.  Mortal- 
ity is  the  disgrace  of  all  sublunary  delights.  How  it  spoils 
our  pleasure,  to  see  it  dying  in  our  hands !  But,  O  blessed 
eternity !  where  our  lives  are  perplexed  with  no  such 
thoughts,  nor  our  joys  interrupted  with  any  such  fears ! 
where  "  we  shall  be  pillars  in  the  temple  of  God,  and  go 
no  more  out."  While  we  were  servants,  we  held  by  lease, 
and  that  but  for  the  term  of  a  transitory  life ;  "  but  the 
son  abideth  in  the  house  for  ever."  "  O  my  soul,  let  go 
thy  dreams  of  present  pleasures,  and  loose  thy  hold  of 
earth  and  flesh.  Study  frequently,  study  thoroughly,  this 
one  word — Eternity.  What !  live  and  never  die  !  Re- 
joice, and  ever  rejoice  ! "  O  happy  souls  in  hell,  should 
you  but  escape  after  millions  of  ages !  O  miserable  saints 
in  heaven,  should  you  be  dispossessed,  after  the  age  of  a 
10 


102 

million  of  worlds !  This  word,  everlasting,  contains  the 
perfection  of  their  torment,  and  our  glory.  O  that  the 
sinner  would  study  this  word !  methinks  it  would  startle 
him  out  of  his  dead  sleep.  O  that  the  gracious  soul 
would  study  it,  methinks  it  would  revive  him  in  his  deepest 
agony  !  "  And  must  I,  Lord,  thus  live  for  ever  ?  Then 
will  I  also  love  for  ever.  Must  my  joys  be  immortal? 
And  shall  not  my  thanks  be  also  immortal  ?  Surely,  if 
I  shall  never  lose  my  glory,  I  will  never  cease  thy  praises. 
If  thou  wilt  both  perfect  and  perpetuate  me  and  my  glory  ; 
as  I  shall  be  thine,  and  not  my  own ;  so  shall  my  glory  be 
thy  glory.  And  as  thy  glory  was  thy  ultimate  end  in  my 
glory ;  so  shall  it  also  be  my  end,  when  thou  hast  crowned 
me  with  that  glory  which  hath  no  end.  '  Unto  the  King 
eternal,  immortal,  invisible,  the  only  wise  God,  be  honor 
and  glory,  for  ever  and  ever.'  " 

14.  Thus  I  have  endeavored  to  show  you  a  glimpse  of 
approaching  glory.  But  how  short  are  my  expressions  of 
its  excellency !  Reader,  if  thou  be  an  humble  sincere 
believer,  and  waitest  with  longing  and  laboring  for  this 
rest,  thou  wilt  shortly  see,  and  feel  the  truth  of  all  this. 
Thou  wilt  then  have  so  high  an  apprehension  of  this 
blessed  state,  as  will  make  thee  pity  the  ignorance  and 
distance  of  mortals,  and  will  tell  thee,  all  that  is  here  said 
falls  short  of  the  whole  truth  a  thousand-fold.  In  the 
mean  time,  let  this  much  kindle  thy  desires,  and  quicken 
thy  endeavors.  Up,  and  be  doing ;  run,  and  strive,  and 
fight,  and  hold  on ;  for  thou  hast  a  certain,  glorious  prize 
before  thee.  God  will  not  mock  thee ;  do  not  mock  thy- 
self, nor  betray  thy  soul  by  delaying,  and  all  is  thine  own. 
What  kind  of  men,  dost  thou  think,  would  Christians  be 
in  their  lives  and  duties,  if  they  had  still  this  glory  fresh 
in  their  thoughts  1  What  frame  would  their  spirits  be  in, 
if  their  thoughts  of  heaven  were  lively  and  believing  ? 


103 

Would  their  hearts  be  so  heavy  1  their  countenances  be  so 
sad  ?  or  would  they  have  need  to  take  up  their  comforts 
from  below  1  Would  they  be  so  loath  to  suffer  ;  so  afraid 
to  die :  or  would  they  not  think  every  day  a  year  till  they 
enjoy  it  ?  May  the  Lord  heal  our  carnal  hearts,  lest  we 
enter  not  into  this  rest,  because  of  unbelief. 


104 


CHAPTER  IV. 

The   Character  of  the  Persons  for  whom  this  Rest  is 
designed. 

Sect.  1.  It  is  wonderful  that  such  rest  should  he  designed  for  mor- 
tals. 2.  The  people  of  God,  -who  shall  enjoy  this  rest,  are,  (l.y 
Chosen  from  eternity.  3.  (.2.)  Given  to  Christ.  4.  (3.)  Born 
again.  5 — 8.  (4.)  Deeply  convinced  of  the  evil  of  sin,  their 
misery  by  sin,  the  vanity  of  the  creature,  and  the  all-sufficiency 
of  Christ.  9.  (5.)  Their  will  is  proportionably  changed.  10.  (6.) 
They  engage  in  covenant  with  Christ  11.  and,  (7.)  They  per- 
severe in  their  engagements.  12.  The  reader  invited  to  examine 
himself  by  the  characteristics  of  God's  people.  13.  Further  testi- 
mony from  Scripture  that  this  rest  shall  be  enjoyed  by  the  people 
of  God.  14.  Also  that  none  but  they  shall  enjoy  it.  15, 16.  And 
that  it  remains  for  them,  and  is  not  to  be  enjoyed  till  they  come 
to  another  world.  17.  The  chapter  concludes  with  showing,  that 
their  souls  shall  enjoy  this  rest  while  separated  from  their  bodies. 

1.  While  I  was  in  the  mount,  describing  the  excel- 
lencies of  the  saints'  rest,  I  felt  it  was  good  being  there, 
and  therefore  tarried  the  longer  :  and  was  there  not  an 
extreme  disproportion  between  my  conceptions  and  the 
subject,  much  longer  had  I  been.  Can  a  prospect  of  that 
happy  land  be  tedious  ?  Having  read  of  such  a  high  and 
unspeakable  glory,  a  stranger  would  wonder  for  what  rare 
creatures  this  mighty  preparation  should  be  made,  and 
expect  some  illustrious  sun  should  break  forth.  But,  be- 
hold !  only  a  shell-full  of  dust,  animated  with  an  invisible 
rational  soul,  and  that  rectified  with  as  unseen  a  restoring 
power  of  grace  ;  and  this  is  the  creature  that  must  possess 
such  glory.      You  would  think  it  must  needs  be  some 


105 

deserving  piece,  or  one  that  brings  a  valuable  price  :  but, 
behold !  one  that  hath  nothing  ;  and  can  deserve  nothing  ; 
yea,  that  deserves  the  contrary,  and  would,  if  he  might, 
proceed  in  that  deserving  :  but  being  apprehended  by  love, 
he  is  brought  to  him  that  is  All ;  and  most  affectionately 
receiving  him,  and  resting  on  him,  he  doth,  in  and  through 
him,  receive  all  this.  More  particularly,  the  persons  for 
whom  this  rest  is  designed,  are — chosen  of  God  from 
eternity — given  to  Christ,  as  their  Redeemer — born  again 
— deeply  convinced  of  the  evil  and  misery  of  a  sinful  state, 
the  vanity  of  the  creature,  and  the  all-sufficiency  of 
Christ — their  will  is  renewed — they  engage  themselves  to 
Christ  in  covenant — and  they  persevere  in  their  engage- 
ments to  the  end. 

2.  (1.)  The  persons  for  whom  this  rest  is  designed, 
whom  the  text  calls  "  the  people  of  God,"  are  "  chosen 
of  God  before  the  foundation  of  the  world,  that  they  should 
be  holy  and  without  blame  before  him  in  love."  That 
they  are  but  a  small  part  of  mankind  is  too  apparent  in 
Scripture  and  experience.  They  are  the  little  flock  to 
whom  "  it  is  their  Father's  good  pleasure  to  give  the  king- 
dom." Fewer  they  are  than  the  world  imagines  ;  yet  not 
so  few  as  some  drooping  spirits  think,  who  are  suspicious 
that  God  is  unwilling  to  be  their  God,  when  they  know 
themselves  willing  to  be  his  people. 

3.  (2.)  These  persons  are  given  of  God  to  his  Son,  to 
be  by  him  redeemed  from  their  lost  state,  and  advanced  to 
this  glory.  God  hath  given  all  things  to  his  Son.  "  God 
hath  given  him  power  over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  the  Father  hath  given  him." 
The  Father  hath  given  him  all  who  repent  and  believe. 
The  difference  is  clearly  expressed  by  the  apostle — "  he 
hath  put  all  things  under  his  feet,  and  gave  him  to  be  the 
head  over  all  things  to  the  church."     And  though  Christ 

10* 


106 

is,  in  some  sense,  a  ransom  for  all,  yet  not  in  that  special 
manner,  as  for  his  people. 

4.  (3.)  One  great  qualification  of  these  persons  is,  that 
they  are  born  again.  To  be  the  people  of  God  without 
regeneration,  is  as  impossible  as  to  be  the  children  of  men 
without  generation.  Seeing  we  are  born  God's  enemies, 
we  must  be  new-born  his  sons,  or  else  remain  enemies 
still.  The  greatest  reformation  of  life  that  can  be  attained 
to  without  this  new  life  wrought  in  the  soul,  may  procure 
our  further  delusion,  but  never  our  salvation. 

5.  (4.)  This  new  life  in  the  people  of  God  discovers 
itself  by  conviction,  or  a  deep  sense  of  divine  things.  As 
for  instance  :  they  are  convinced  of  the  evil  of  sin. 
The  sinner  is  made  to  know  and  feel,  that  the  sin,  which 
was  his  delight,  is  a  more  loathsome  thing  than  a  toad 
or  serpent,  and  a  greater  evil  than  plague  or  famine  ; 
being  a  breach  of  the  righteous  law  of  the  most  high  God, 
dishonorable  to  him,  and  destructive  to  the  sinner.  Now 
the  sinner  no  more  hears  the  reproof  of  sin,  as  words  of 
course ;  but  the  mention  of  his  sin  speaks  to  his  very 
heart,  and  yet  he  is  contented  you  should  show  him  the 
worst.  He  was  wont  to  marvel,  what  made  men  keep  up 
such  a  stir  against  sin  ;  what  harm  it  was  for  a  man  to 
take  a  little  forbidden  pleasure  ;  he  saw  no  such  heinous- 
ness  in  it,  that  Christ  must  needs  die  for  it,  and  a  Christ- 
less  world  be  eternally  tormented  in  hell.  Now  the  case 
is  altered  :  God  hath  opened  his  eyes  to  see  the  inexpres- 
sible vileness  in  sin. 

6.  They  are  convinced  of  their  own  misery  by  reason 
of  sin.  They  who  before  read  the  threats  of  God's  law, 
as  men  do  the  story  of  foreign  wars,  now  find  it  their  own 
story,  and  perceive  they  read  their  own  doom,  as  if  they 
found  their  own  names  written  in  the  curse,  or  heard  the 
law  say,  as  Nathan,  "  Thou  art  the  man."     The  wrath  of 


107 

God  seemed  to  him  before  but  as  a  storm  to  a  man  in  a 
dry  house,  or  as  the  pains  of  the  sick  to  the  healthful 
stander-by  ;  but  now  he  finds  the  disease  is  his  own,  and 
feels  himself  a  condemned  man,  that  he  is  dead  and 
damned  in  point  of  law,  and  that  nothing  was  wanting  but 
mere  execution  to  make  him  absolutely  and  irrecoverably 
miserable.  This  is  a  work  of  the  Spirit,  wrought  in  some 
measure  in  all  the  regenerate.  How  should  he  come  to 
Christ  for  pardon,  that  did  not  first  find  himself  guilty, 
and  condemned  ?  or  for  life,  that  never  found  himself 
spiritually  dead  1  "  The  whole  need  not  a  physician,  but 
they  that  are  sick."  The  discovery  of  the  remedy,  as 
soon  as  the  misery,  must  needs  prevent  a  great  part  of  the 
trouble.  And  perhaps  the  joyful  apprehensions  of  mercy 
may  make  the  sense  of  misery  sooner  forgotten. 

7.  They  are  also  convinced  of  the  creature's  vanity  and 
insufficiency.  Every  man  is  naturally  an  idolater.  Our 
hearts  turned  from  God  in  our  first  fall  ;  and,  ever  since, 
the  creature  hath  been  our  god.  This  is  the  grand  sin  of 
nature.  Every  unregenerate  man  ascribes  to  the  creature 
divine  prerogatives,  and  allows  it  the  highest  room  in  his 
soul ;  or,  if  he  is  convinced  of  misery,  he  flies  to  it  as  his 
saviour.  Indeed,  God  and  his  Christ  shall  be  called  Lord 
and  Saviour  ;  but  the  real  expectation  is  from  the  crea- 
ture, and  the  work  of  God  is  laid  upon  it.  Pleasure, 
profit,  and  honor  are  the  natural  man's  trinity  ;  and  his 
carnal  self  is  these  in  unity.  It  was  our  first  sin  to  aspire 
to  be  as  gods  ;  and  it  is  the  greatest  sin  that  is  propagated 
in  our  nature  from  generation  to  generation.  When  God 
should  guide  us,  we  guide  ourselves ;  when  he  should  be 
our  sovereign,  we  rule  ourselves :  the  laws  which  he  gave 
us  we  find  "fault  with,  and  would  correct;  and,  if  we  had 
the  making  of  them,  we  would  have  made  them  otherwise: 
when  he  should  take  care  of  us,  (and  must,  or  we  perish,) 


108 

we  will  take  care  for  ourselves ;  when  we  should  depend 
on  him  in  daily  receivings,  we  had  rather  have  our  portion 
in  our  own  hands :  when  we  should  submit  to  his  provi- 
dence, we  usually  quarrel  at  it,  and  think  we  could  make 
a  better  disposal  than  God  hath  made.  When  we  should 
study  and  love,  trust  and  honor  God,  we  study  and  love, 
trust  and  honor  our  carnal  selves.  Instead  of  God,  we 
would  have  all  men's  eyes  and  dependence  on  us,  and  all 
men's  thanks  returned  to  us,  and  would  gladly  be  the  only 
men  on  earth  extolled  and  admired  by  all.  Thus  we  are 
naturally  our  own  idols.  But  down  falls  this  Dagon,  when 
God  does  once  renew  the  soul.  It  is  the  chief  design  of 
that  great  work  to  bring  the  heart  back  to  God  himself. 
He  convinceth  the  sinner,  that  the  creature  can  neither  be 
his  God,  to  make  him  happy,  nor  his  Christ,  to  recover 
him  from  his  misery,  and  restore  him  to  God,  who  is  his 
happiness.  God  does  this,  not  only  by  his  word,  but  by 
providence  also.  This  is  the  reason,  why  affliction  so  fre- 
quently concurs  in  the  work  of  conversion.  Arguments 
which  speak  to  the  quick,  will  force  a  hearing,  when  the 
most  powerful  words  are  slighted.  If  a  sinner  made  his 
credit  his  god,  and  God  shall  cast  him  into  the  lowest  dis- 
grace, or  bring  him,  who  idolized  his  riches,  into  a  condi- 
tion wherein  they  cannot  help  him ;  or  cause  them  to  take 
wing,  and  fly  away  ;  what  a  help  is  here  to  this  work  of 
conviction  !  If  a  man  made  pleasure  his  god,  whatsover 
a  roving  eye,  a  curious  ear,  a  greedy  appetite,  or  a  lustful 
heart  could  desire,  and  God  should  take  these  from  him, 
or  turn  them  into  gall  or  wormwood,  what  a  help  is  here 
to  conviction  !  When  God  shall  cast  a  man  into  languish- 
ing sickness,  and  inflict  wounds  on  his  heart,  and  stir  up 
against  him  his  own  conscience,  and  then,  as  it  were,  say 
to  him,  "  Try  if  your  credit,  riches,  or  pleasures  can  help 
you.     Can  they  heal  your   wounded  conscience  ?     Can 


109 

they  now  support  your  tottering  tabernacle?  Can  they 
keep  your  departing  soul  in  your  body  1  or  save  you  from 
mine  everlasting  wrath  ?  or  redeem  your  soul  from  eternal 
flames  I  Cry  aloud  to  them,  and  see  now  whether  these 
will  be  to  you  instead  of  God  and  Christ."  O  how  this 
works  now  with  the  sinner!  Sense  acknowledges  the 
truth,  and  even  the  flesh  is  convinced  of  the  creature's 
vanity,  and  our  very  deceiver  is  undeceived. 

8.  The  people  of  God  are  likewise  convinced  of  the 
absolute  necessity,  the  full  sufficiency,  and  perfect  excel- 
lency of  Jesus  Christ :  as  a  man  in  famine  is  convinced  of 
the  necessity  of  food;  or  a  man  that  had  heard  or  read  his 
sentence  of  condemnation,  of  the  absolute  necessity  of 
pardon  ;  or  a  man  that  lies  in  prison  for  debt,  is  convinced 
of  his  need  of  a  surety  to  discharge  it.  Now  the  sinner 
feels  an  unsupportable  burden  upon  him,  and  sees  there  is 
none  but  Christ  can  take  it  off:  he  perceives  the  law  pro- 
claims him  a  rebel,  and  none  but  Christ  can  make  his 
peace  :  he  is  as  a  man  pursued  by  a  lion3  that  must  perish 
if  he  finds  not  a  present  sanctuary  :  he  is  now  brought  to 
this  dilemma ;  either  he  must  have  Christ,  to  justify  him, 
or  be  eternally  condemned ;  have  Christ  to  save  him,  or 
burn  in  hell  for  ever ;  have  Christ  to  bring  him  to  God,  or 
be  shut  out  of  his  presence  everlastingly.  And  no  wonder 
if  he  cry  out  as  the  martyr,  "  None  but  Christ !  none  but 
Christ!"  Not  gold,  but  bread,  will  satisfy  the  hungry ; 
nor  any  thing  but  pardon  will  comfort  the  condemned. 
"  All  things  are  counted  but  dung  now,  that  he  may  win 
Christ ;  and  what  was  gain,  he  counts  loss  for  Christ." 
As  the  sinner  sees  his  misery^  and  the  inability  of  himself, 
and  all  things  to  relieve  him,  so  he  perceives  there  is  no 
saving  mercy  out  of  Christ.  He  sees,  though  the  crea- 
ture cannot,  and  himself  cannot,  yet  Christ  can.  Though 
the  fig-leaves  of  our  own  unrighteous  righteousness  are 


no 

too  short  to  cover  our  nakedness,  yet  the  righteousness  of 
Christ  is  large  enough :  ours  is  disproportionate  to  the 
justice  of  the  law,  but  Christ's  extends  to  every  tittle.  If 
he  intercede,  there  is  no  denial :  such  is  the  dignity  of  his 
person,  and  the  value  of  his  merits,  that  the  Father  grants 
all  he  desires.  Before,  the  sinner  knew  Christ's  excel- 
lency, as  a  blind  man  knows  the  light  of  the  sun  ;  but  now, 
as  one  that  beholds  its  glory. 

9.  (5.)  After  this  deep  conviction,  the  will  discovers 
also  its  change.  As  for  instance — The  sin,  which  the 
understanding  pronounces  evil,  the  will  turns  from  with 
abhorrence.  Not  that  the  sensitive  appetite  is  changed, 
or  any  way  made  to  abhor  its  object :  but  when  it  would 
prevail  against  reason,  and  carry  us  to  sin  against  God, 
instead  of  Scripture  being  the  rule,  and  reason  the  master, 
and  sense  the  servant ;  this  disorder  and  evil  the  will 
abhors, — The  misery  also  which  sin  hath  procured,  is  not 
only  discerned,  but  bewailed.  It  is  impossible  that  the 
soul  should  now  look,  either  on  its  trespass  against  God, 
or  yet  on  its  own  self-procured  calamity,  without  some 
contrition.  He  that  truly  discerns  that  he  hath  killed 
Christ,  and  killed  himself,  will  surely  in  some  measure  be 
pricked  to  the  heart.  If  he  cannot  weep  he  ean  heartily 
groan ;  and  his  heart  feels  what  his  understanding  sees. 
The  creature  is  renounced  as  vanity,  and  turned  out  of 
the  heart  with  disdain.  Not  that  it  is  undervalued,  or  the 
use  of  it  disclaimed  ;  but  its  idolatrous  abuse,  and  its  un- 
just usurpation.  Can  Christ  be  the  way,  where  the  crea- 
ture is  the  end  ?  Can  we  seek  to  Christ  to  reconcile  us 
to  God,  while  in  our  hearts»we  prefer  the  creature  before 
him  ?  In  the  soul  of  every  unregenerate  man,  the  crea- 
ture is  both  God  and  Christ.  As  turning  from  the  crea- 
ture to  God  and  not  by  Christ,  is  no  true  turning :  so 
believing  in  Christ,  while  the  creature  hath  our  hearts,  is 


Ill 

no  true  believing.  Our  aversion  from  sin,  renouncing  our 
idols,  and  our  right  receiving  Christ,  is  all  but  one  work, 
which  God  ever  perfects  where  he  begins.  At  the  same 
time,  the  will  cleaves  to  God  the  Father,  and  to  Christ. 
Having  been  convinced  that  nothing  else  can  be  his  hap- 
piness, the  sinner  now  finds  it  is  in  God.  Convinced  also, 
that  Christ  alone  is  able  and  willing  to  make  peace  for 
him,  he  most  affectionately  accepts-  of  Christ  for  Saviour 
and  Lord.  Paul's  preaching  was  "repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ."  And  life 
eternal  consists,  first  in  "  knowing  the  only  true  God,  and 
then  Jesus  Christ,  whom  he  hath  sent."  To  take  the 
Lord  for  our  God,  is  the  natural  part  of  the  covenant :  the 
supernatural  part  is,  to  take  Christ  for  our  Redeemer. 
The  former  is  first  necessary,  and  implied  in  the  latter. 
To  accept  Christ  without  affection  and  love,  is  not  justify- 
ing faith.  Nor  does  love  follow  as  a  fruit,  but  immediately 
concurs  ;  for  faith  is  the  receiving  of  Christ  with  the  whole 
soul.  "  He  that  loveth  father  and  mother  more  than 
Christ,  is  not  worthy  of  him,"  nor  is  justified  by  him. 
Faith  accepts  him  for  Saviour  and  Lord  :  for  in  both 
relations  will  he  be  received,  or  not  at  all.  Faith  not  only 
acknowledges  his  sufferings,  and  accepts  of  pardon  and 
glory,  but  acknowledges  his  sovereignty,  and  submits 
to  his  government  and  way  of  salvation. 

10.  (6.)  As  an  essential  part  of  the  character  of  God's 
people,  they  now  enter  into  a  cordial  covenant  with  Christ. 
The  sinner  was  never  strictly,  nor  comfortably,  in  cove- 
nant with  Christ  till  now.  He  is  sure  by  the  free  offers, 
that  Christ  consents  ;  and  now  he  cordially  consents  him- 
self; and  so  the  agreement  is  fully  made. — With  this 
covenant  Christ  delivers  up  himself  in  all  comfortable 
relations  to  the  sinner  ;  and  the  sinner  delivers  up  himself 
to  be  saved,  and  ruled  by  Christ.     Now  the  soul   reso- 


112 

lutely  concludes,  "  I  have  been  blindly  led  by  flesh  and 
lust,  by  the  world  and  the  devil,  too  long,  almost  to  my 
utter  destruction  ;  I  will  now  be  wholly  at  the  disposal  of 
my  Lord,  who  hath  bought  me  with  his  blood,  and  will 
bring  me  to  his  glory." 

11.  (7.)  I  add,  that  the  people  of  God  persevere  in  this 
covenant  to  the  end.  Though  the  believer  may  be  tempted, 
yet  he  never  disclaims  his  Lord,  renounces  his  allegi- 
ance, nor  repents  of  his  covenant ;  nor  can  he  properly  be 
said  to  break  that  covenant,  while  that  faith  continues 
which  is  the  condition  of  it.  Indeed,  those  that  have 
verbally  covenanted,  and  not  cordially,  may  "  tread  under 
foot  the  blood  of  the  covenant,  as  an  unholy  thing,  where- 
with they  were  sanctified,"  by  separation  from  those  with- 
out the  church  :  but  the  elect  cannot  be  so  deceived. 
Though  this  perseverance  be  certain  to  true  believers,  vet 
it  is  made  a  condition  of  their  salvation  :  yea,  of  their 
continued  life  and  fruitfulness,  and  of  the  continuance  of 
their  justification,  though  not  of  their  first  justification 
itself.  But  eternally  blessed  be  that  hand  of  love,  which 
hath  drawn  the  free  promise,  and  subscribed  and  sealed  to 
that  which  ascertains  us,  both  of  the  grace  which  is  the 
condition,  and  the  kingdom  which  on  that  condition  is 
offered  ! 

12.  Such  are  the  essentials  of  this  people  of  God  :  not 
a  full  portraiture  of  them  in  all  their  excellencies,  nor  all 
the  notes  whereby  they  may  be  discerned.  I  beseech 
thee,  reader,  as  thou  hast  the  hope  of  a  Christian,  or  the 
reason  of  a  man,  judge  thyself,  as  one  that  must  shortly 
be  judged  by  a  righteous  God,  and  faithfully  answer  these 
questions.  I  will  not  inquire  whether  thou  remember  the 
time  or  the  order  of  these  workings  of  the  Spirit :  there 
mav  be  much  uncertainty  and  mistake  in  that.  If  thou 
art  sure  thev  are  wrought  in  thee,  the  matter  is  not  so 


113 

great,  though  thou  know  not  when  or  how  thou  earnest  by 
them.  But  carefully  examine  and  inquire,  Hast  thou 
been  thoroughly  convinced  of  a  prevailing  depravation 
through  thy  whole  soul  ?  and  a  prevailing  wickedness 
through  thy  whole  life  ?  and  how  vile  sin  is  1  and  that,  by 
the  covenant  thou  hast  transgressed,  the  least  sin  deserves 
eternal  death  ?  Dost  thou  consent  to  the  law,  that  it  is 
true  and  righteous,  and  perceive  thyself  sentenced  to  this 
death  by  it  ?  Hast  thou  seen  the  utter  insufficiency  of 
every  creature,  either  to  be  itself  thy  happiness,  or  the 
means  of  removing  this  thy  misery  ?  Hast  thou  been  con- 
vinced, that  thy  happiness  is  only  in  God,  as  the  end  ; 
and  in  Christ,  as  the  way  to  him ;  and  that  thou  must  be 
brought  to  God  through  Christ,  or  perish  eternally  ?  Hast 
thou  seen  an  absolute  necessity  of  thy  enjoying  Christ, 
and  the  full  sufficiency  in  him,  to  do  for  thee  whatsoever 
thy  case  requires  ?  Hast  thou  discovered  the  excellency 
of  this  pearl,  to  be  worth  thy  "selling  all  to  buy  it?" 
Have  thy  convictions  been  like  those  of  a  man  that  thirsts  ; 
and  not  merely  a  change  in  opinion,  produced  by  reading 
or  education  1  Have  both  thy  sin  and  misery  been  the 
abhorrence  and  burden  of  thy  soul  1  If  thou  couldst  not 
weep,  yet  couldst  thou  heartily  groan  under  the  insupport- 
able weight  of  both  ?  Hast  thou  renounced  all  thy  own 
righteousness  1  Hast  thou  turned  thy  idols  out  of  thy 
heart,  so  that  the  creature  hath  no  more  the  sovereignty, 
but  is  now  a  servant  to  God  and  Christ  ?  Dost  thou 
accept  of  Christ  as  thy  only  Saviour,  and  expect  thy  justi- 
fication, recovery,  and  glory,  from  him  alone  ?  Are  his 
laws  the  most  powerful  commanders  of  thy  life  and  soul  ? 
Do  they  ordinarily  prevail  against  the  commands  of  the 
flesh,  and  against  the  greatest  interest  of  thy  credit,  profit, 
pleasure,  or  life  ?  Has  Christ  the  highest  room  in  thy 
heart  and  affections,  so  that  though  thou  canst  not  love 
11 


114 

him  as  thou  wouldst,  yet  nothing  else  is  loved  so  much  ? 
Hast  thou  to  this  end  made  a  hearty  covenant  with  him, 
and  delivered  up  thyself  to  him  ?  Is  it  thy  utmost  care 
and  watchful  endeavor  that  thou  mayest  be  found  faithful 
in  this  covenant ;  and  though  thou  fall  into  sin,  yet 
wouldst  not  renounce  thy  bargain,  nor  change  thy  Lord, 
nor  give  up  thyself  to  any  other  government  for  all  the 
world? — If  this  be  truly  the  case,  thou  art  one  of  the 
people  of  God  in  my  text ;  and  as  sure  as  the  promise  of 
God  is  true,  this  blessed  rest  remains  for  thee.  Only  see 
thou  "  abide  in  Christ,"  and  "endure  to  the  end;"  for 
"  if  any  man  draw  back,  his  soul  shall  have  no  pleasure  in 
him."  But  if  no  such  work  be  found  within  thee  ;  what- 
ever thy  deceived  heart  may  think,  or  how  strong  soever 
thy  false  hopes  may  be  ;  thou  wilt  find  to  thy  cost,  except 
thorough  conversion  prevent  it,  that  the  rest  of  the  saints 
belongs  not  to  thee.  "  O  that  thou  wert  wise,  that  thou 
wouldst  understand  this,  that  thou  wouldst  consider  thy 
latter  end  ! "  That  yet,  while  thy  soul  is  in  thy  body,  and 
"  a  price  in  thy  hand,"  and  opportunity  and  hope  before 
thee,  thine  ears  may  be  open,  and  thy  heart  yield  to  the 
persuasions  of  God,  that  so  thou  mightest  rest  among 
his  people,  and  enjoy  "  the  inheritance  of  the  saints  in 
light!" 

13.  That  this  rest  shall  be  enjoyed  by  the  people  of 
God,  is  a  truth  which  the  Scripture,  if  its  testimony  be 
further  needed,  clearly  asserts  in  a  variety  of  ways  :  as, 
for  instance,  that  they  are  "  foreordained  to  it,  and  it  for 
them. — God  is  not  ashamed  to  be  called  their  God,  for  he 
hath  prepared  for  them  a  city."  They  are  styled  "  vessels 
of  mercy,  afore  prepared  unto  glory."  "  In  Christ  they 
have  obtained  an  inheritance,  being  predestinated  accord- 
ing to  the  purpose  of  him  who  worketh  all  things  after  the 
counsel  of  his  own  will."     And  "whom  he  did  predesti- 


115 

nate,  them  he  also  glorified."  Who  can  bereave  his 
people  of  that  rest  which  is  designed  for  them  by  God's 
eternal  purpose  1 — Scripture  tells  us,  they  are  redeemed 
to  this  rest.  "  By  the  blood  of  Jesus  we  have  boldness  to 
enter  into  the  holiest ; "  whether  that  entrance  means  by 
faith  and  prayer  here,  or  by  full  possession  hereafter. 
Therefore  the  saints  in  heaven  sing  a  new  song  unto  him 
who  has  "redeemed  them  to  God  by  his  blood,  out  of 
every  kindred,  and  tongue,  and  people,  and  nation,  and 
made  them  kings  and  priests  unto  God."  Either  Christ 
then  must  lose  his  blood  and  sufferings,  and  never  "  see 
of  the  travail  of  his  soul,"  or  else  "there  remaineth  a  rest 
to  the  people  of  God."  In  Scripture  this  rest  is  promised 
to  them.  As  the  firmament  with  stars,  so  are  the  sacred 
pages  bespangled  with  these  divine  engagements.  Christ 
says,  "  fear  not,  little  flock,  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom."  "  I  appoint 
unto  you  a  kingdom,  as  my  Father  hath  appointed 
unto  me ;  that  ye  may  eat  and  drink  at  my  table 
in  my  kingdom."  All  the  means  of  grace,  the  opera- 
tions of  the  Spirit  upon  the  soul,  and  gracious  actings 
of  the  saints,  every  command  to  repent  and  believe,  to 
fast  and  pray,  to  knock  and  seek,  to  strive  and  labor, 
to  run  and  fight,  prove  that  there  remains  a  rest  for  the 
people  of  God.  The  Spirit  would  never  kindle  in  us 
such  strong  desires  after  heaven,  such  love  to  Jesus 
Christ,  if  we  should  not  receive  what  we  desire  and  love. 
He  that  "guides  our  feet  into  the  way  of  peace,"  will 
undoubtedly  bring  us  to  the  end  of  peace.  How  nearly 
are  the  means  and  end  conjoined  !  "  The  kingdom  of 
heaven  suffereth  violence,  and  the  violent  take  it  by 
force."  They  that  "  follow  Christ  in  the  regeneration, 
shall  sit  upon  thrones  of  glory."  Scripture  assures  us, 
that  the  saints  have  the  "  beginnings,  foretastes,  earnests, 


116 

and  seals"  of  this  rest  here.  "  The  kingdom  of  God  is 
within  them."  "  Though  they  have  not  seen  Christ,  yet 
loving  him,  and  believing  in  him,  they  rejoice  with  joy 
unspeakable  and  full  of  glory  ;  receiving  the  end  of  their 
faith,  even  the  salvation  of  their  souls."  They  "  rejoice 
in  hope  of  the  glory  of  God."  And  does  God  "  seal  them 
with  that  Holy  Spirit  of  promise,  which  is  the  earnest  of 
their  inheritance,"  and  will  he  deny  the  full  possession  ? 
The  Scripture  also  mentions,  by  name,  those  who  have 
entered  into  this  rest, — as  Enoch,  Abraham,  Lazarus,  the 
thief  that  was  crucified  with  Christ,  &,c.  And  if  there  be 
a  rest  for  these,  sure  there  is  a  rest  for  all  believers.  But 
it  is  in  vain  to  heap  up  Scripture  proofs,  seeing  it  is  the 
very  end  of  Scripture,  to  be  a  guide  to  lead  us  to  this 
blessed  state,  and  to  be  the  charter  and  grant  by  which 
we  hold  all  our  title  to  it. 

14.  Scripture  not  only  proves  that  this  rest  remains  for 
the  people  of  God,  but  also  that  it  remains  for  none  but 
them,  so  that  the  rest  of  the  world  shall  have  no  part  in  it. 
"  Without  holiness  no  man  shall  see  the  Lord.  Except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God. 
He  that  believeth  not  the  Son  shall  not  see  life,  but  the 
wrath  of  God  abideth  on  him.  No  whoremonger,  nor 
unclean  person,  nor  covetous  man,  who  is  an  idolater, 
hath  any  inheritance  in  the  kingdom  of  Christ  and  of  God. 
The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God.  They  all  shall  be  damned,  who  believe 
not  the  truth,  but  have  pleasure  in  unrighteousness.  The 
Lord  Jesus  shall  come,  in  naming  fire,  taking  vengeance 
on  them  that  know  not  God,  and  that  obey  not  the  gospel 
of  our  Lord  Jesus  Christ ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power."  Had  the  ungodly  returned 
before  their  life  was  expired,  and  been  heartily  willing  to. 


117 

accept  of  Christ  for  their  Saviour  and  their  King,  and  to 
be  saved  by  him  in  his  way,  and  upon  his  most  reasonable 
terms,  they  might  have  been  saved.  God  freely  offered 
them  life,  and  they  would  not  accept  it.  The  pleasures 
of  the  flesh  seemed  more  desirable  to  them  than  the  glory 
of  the  saints.  Satan  offered  them  the  one,  and  God 
offered  them  the  other  ;  and  they  had  free  liberty  to 
choose  which  they  would,  and  they  chose  "the  pleasures 
of  sin  for  a  season,"  before  the  everlasting  rest  with  Christ. 
And  is  it  not  a  righteous  thing  that  they  should  be  denied 
that  which  they  would  not  accept  1  When  God  pressed 
them  so  earnestly,  and  persuaded  them  so  importunately, 
to  come  in,  and  yet  they  would  not,  where  should  they  be 
but  among  the  dogs  without?  Though  man  be  so  wicked, 
that  he  will  not  yield  till  the  mighty  power  of  grace 
prevail  with  him,  yet  still  we  may  truly  say,  that  he  may 
he  saved,  if  he  will,  on  God's  terms.  His  inability  being 
moral,  and  lying  in  wilful  wickedness,  is  no  more  excuse 
to  him,  than  it  is  to  an  adulterer  that  he  cannot  love  his 
own  wife,  or  to  a  malicious  person  that  he  cannot  but  hate 
his  own  brother  :  is  he  not  so  much  the  worse,  and 
deserving  of  so  much  the  sorer  punishment  1  Sinners 
shall  lay  all  the  blame  on  their  own  wills  in  hell  for  ever. 
Hell  is  a  rational  torment  by  conscience,  according  to  the 
nature  of  the  rational  subject.  If  sinners  could  but  then 
say,  It  was  wrong  of  God,  and  not  of  us,  it  would  quiet 
their  consciences,  and  ease  their  torments,  and  make  hell 
to  them  to  be  no  hell.  But  to  remember  their  wilfulness, 
will  feed  the  fire,  and  cause  the  worm  of  conscience 
never  to  die. 

15.  It  is  the  will  of  God,  that  this  rest  should  yet  re- 
main for  his  people,  and  not  be  enjoyed  till  they  come  to 
another  world.     Who  should  dispose  of  the  creatures,  but 
he  that  made  them  ?     You  may  as  well  ask,  Why  have 
11  * 


118 

we  not  spring  and  harvest  without  winter  ?  or,  why  is  the 
earth  below,  and  the  heavens  above  I  as,  why  have  we  not 
rest  on  earth  ?  All  things  must  come  to  their  perfection 
by  degrees.  The  strongest  man  must  first  be  a  child. 
The  greatest  scholar  must  first  begin  with  the  alphabet. 
The  tallest  oak  was  once  an  acorn.  This  life  is  our 
infancy  ;  and  would  we  be  perfect  in  the  womb,  or  born 
at  full  stature  ?  If  our  rest  was  here,  most  of  God's  provi- 
dences must  be  useless.  Should  God  lose  the  glory  of  his 
church's  miraculous  deliverances,  and  the  fall  of  his 
enemies,  that  men  may  have  their  happiness  here  1  If  we 
were  all  happy,  innocent,  and  perfect,  what  use  was  there 
for  the  glorious  works  of  our  sanctincation,  justification, 
and  future  salvation  ? — If  we  wanted  nothing,  we  should 
not  depend  on  God  so  closely,  nor  call  upon  him  so  ear- 
nestly. How  little  should  he  hear  from  us,  if  we  had 
what  we  would  have  !  God  would  never  have  had  such 
songs  of  praise  from  Moses  at  the  Red  Sea,  and  in  the 
wilderness  from  Deborah  and  Hannah,  from  David  and 
Hezekiah,  if  they  had  been  the  choosers  of  their  condition. 
Have  not  thy  own  highest  praises  to  God,  Reader,  been 
occasioned  by  thy  dangers  or  miseries  ?  The  greatest 
glory  and  praise  God  has  through  the  world,  is  for  redemp- 
tion, reconciliation,  and  salvation  by  Christ ;  and  was  not 
man's  misery  the  occasion  of  that  ? — And  where  God  loses 
the  opportunity  of  exercising  his  mercies,  man  must  needs 
lose  the  happiness  of  enjoying  them.  Where  God  loses 
his  praise,  man  will  certainly  lose  his  comforts.  O  the 
sweet  comforts  the  saints  have  had  in  return  to  their 
prayers  !  How  should  we  know  what  a  tender-hearted 
Father  we  have,  if  we  had  not,  as  the  prodigal,  been 
denied  the  husks  of  earthly  pleasure  and  profit  ?  We 
should  never  have  felt  Christ's  tender  heart,  if  we  had  not 
felt  ourselves  weary  and  heavy  laden,  hungry  and  thirsty, 


119 

poor  and  contrite.  It  is  a  delight  to  a  soldier,  or  traveller, 
to  look  back  on  his  escapes  when  they  are  over  ;  and  for 
a  saint  in  heaven  to  look  back  on  his  sins  and  sorrows 
upon  earth,  his  fears  and  tears,  his  enemies  and  dangers, 
his  wants  and  calamities,  must  make  his  joy  more  joyful. 
Therefore  the  blessed,  in  praising  the  Lamb,  mention  his 
"  redeeming  them  out  of  every  nation,  and  kindred,  and 
tongue  ;  "  and  so,  out  of  their  misery,  and  wants,  and 
sins,  "  and  making  them  kings  and  priests  to  God."  But 
if  they  had  had  nothing  but  content  and  rest  on  earth, 
what  room  would  there  have  been  for  these  rejoicings 
hereafter  ? 

16.  Besides,  we  are  not  capable  of  rest  upon  earth. — 
Can  a  soul  that  is  so  weak  in  grace,  so  prone  to  sin,  so 
nearly  joined  to  such  a  neighbor  as  this  flesh,  have  full 
content  and  rest  in  such  a  case  1  What  is  soul-rest,  but 
our  freedom  from  sin,  and  imperfections,  and  enemies  ? 
And  can  the  soul  have  rest  that  is  pestered  with  all  these, 
and  that  continually  1  Why  do  Christians  so  often  cry 
out,  in  the  language  of  Paul,  "  O  wretched  man  that  I 
am  !  who  shall  deliver  me  ?  "  What  makes  them  "  press 
towards  the  mark,  and  run  that  they  may  obtain,  and 
strive  to  enter  in, "  if  they  are  capable  of  rest  in  their 
present  condition  ? — And  our  bodies  are  incapable  as  well 
as  our  souls.  They  are  not  now  those  sunlike  bodies 
which  they  shall  be,  when  this  corruptible  hath  put  on 
incorruption,  and  this  mortal  hath  put  on  immortality. 
They  are  our  prisons  and  our  burdens  ;  so  fall  of  infirmi- 
ties and  defects,  that  we  are  fain  to  spend  most  of  our  time 
in  repairing  them,  and  supplying  their  continual  wants. 
Is  it  possible  that  an  immortal  soul  should  have  rest  in 
such  a  distempered,  noisome  habitation.  Surely  these 
sickly,  weary,  loathsome  bodies,  must  be  refined,  before 
they  can  be  capable  of  enjoying  rest.     The  objects  we 


120 

here  enjoy  are  insufficient  to  afford  us  rest.     Alas !  what 
is  there  in  all  the  world  to  give  us  rest  1     They  that  have 
most  of  it,  have  the  greatest  burden.     They  that  set  most 
by  it,  and  rejoice  most  in  it,  do  all  cry  out  at  last  of  its 
vanity  and  vexation.     Men  promise  themselves  a  heaven 
upon  earth :  but  when  they  come  to  enjoy  it,  it  flies  from 
them.     He  that  has  any  regard  to  the  works  of  the  Lord, 
may  easily  see,  that  the  very  end  of  them  is  to  take  down 
our  idols,  to  make  us  weary  of  the  world,  and  seek  our 
rest  in  him.     "Where  does  he  cross  us  most,  but  where  we 
promise  ourselves  most  content  1     If  you  have  a  child  you 
dote  upon,  it  becomes  your  sorrow.     If  you  have  a  friend 
you  trust  in,  and  judge  unchangeable,  he  becomes  your 
scourge.     Is  this  a  place  or  state  of  rest  ?     And  as  the 
objects  we  here  enjoy  are  insufficient  for  our  rest,  so  God, 
who  is  sufficient,  is  here  little  enjoyed.     It   is  not  here 
that  he  hath  prepared  the  presence-chamber  of  his  glory. 
He  hath  drawn  the  curtain  between  us  and  him.     We  are 
far  from  him  as  creatures,  and  further  as  frail  mortals,  and 
furthest  as  sinners.     We  hear  now  and  then  a  word  of 
comfort  from  him,  and  receive  his  love-tokens  to  keep  up 
our  hearts  and  hopes  ;  but  this  is  not  our  full  enjoyment. 
And  can  any  soul,  that  hath  made  God  his  portion,  as 
every  one  hath  that  shall  be  saved  by  him,  find  rest  in  so 
vast  a  distance  from  him,  and  so  seldom  and  small  enjoy- 
ment of  him  ?     Nor  are  we  now  capable  of  rest,  as  there 
is  a  worthiness  must  go  before  it.     Christ  will  give  the 
crown  to  none  but  the  worthy.     And  are  we  fit  for  the 
crown,  before  we  have  overcome  ?  or  for  the  prize,  before 
we  have  run  the  race  1  or  to  receive  our  penny,  before  we 
have  wrought  in  the  vineyard  1  or  to  be  rulers  of  ten  cities, 
before  we  have  improved  our  ten  talents  ?  or  to  enter  into 
the  joy  of  our  Lord,  before  we  have  well  done,  as  good 
and  faithful  servants  1     God  will  not  alter  the  course  of 


121 

justice,  to  give  you  rest  before  you  have  labored,  nor  the 
crown  of  glory  till  you  have  overcome.  There  is  reason 
enough  why  our  rest  should  remain  till  the  life  to  come. 
Take  heed,  then,  Christian  Reader,  how  thou  darest  to 
contrive  and  care  for  a  rest  on  earth  ;  or  to  murmur  at 
God  for  thy  trouble,  and  toil,  and  wants  in  the  flesh. 
Doth  thy  poverty  weary  thee  1  Thy  sickness,  thy  bitter 
enemies,  and  unkind  friends  1  It-should  be  so  here.  Do 
the  abominations  of  the  times,  the  sins  of  professors,  the 
hardening  of  the  wicked,  all  weary  thee  ?  It  must  be  so 
while  thou  art  absent  from  thy  rest.  Do  thy  sins,  and  thy 
naughty  distempered  heart  weary  thee  ?  Be  thus  wearied 
more  and  more.  But  under  all  this  weariness,  art  thou 
willing  to  go  to  God  thy  rest,  and  to  have  thy  warfare 
accomplished,  and  thy  race  and  labor  ended?  If  not 
complain  more  of  thy  own  heart,  and  get  it  more  weary, 
till  rest  seem  more  desirable. 

17.  I  have  but  one  thing  more  to  add,  for  the  close  of 
this  chapter, — that  the  souls  of  believers  do  enjoy  incon- 
ceivable blessedness  and  glory,  even  while  they  remain 
separated  from  their  bodies.  What  can  be  more  plain 
than  those  words  of  Paul — "We  are  always  confident, 
knowing  that  whilst  we  are  at  home,"  or  rather  sojourning 
"  in  the  body,  we  are  absent  from  the  Lord  ;  for  we  walk 
by  faith,  not  by  sight.  We  are  confident,  I  say,  and 
willing  rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord." — Or  those,  "  I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and  to  be  with 
Christ,  which  is  far  better." — If-Paul  had  not  expected  to 
enjoy  Christ  till  the  resurrection,  why  should  he  be  in  a 
strait,  or  desire  to  depart  1  Nay,  should  he  not  have  been 
loath  to  depart  upon  the  very  same  grounds  ?  For  while 
he  was  in  the  flesh,  he  enjoyed  something  of  Christ. — 
Plain  enough  is  that  of  Christ  to  the  thief,  "  To-day  shalt 


122 

thou  be  with  me  in  Paradise." — In  the  parable  of  Dives 
and  Lazarus,  it  seems  unlikely  Christ  would  so  evidently 
intimate  and  suppose  the  soul's  happiness  or  misery 
presently  after  death,  if  there  were  no  such  matter.  Our 
Lord's  argument  for  the  resurrection  supposes,  that,  "God, 
being  not  the  God  of  the  dead,  but  of  the  living,"  there- 
fore Abraham,  Isaac,  and  Jacob,  were  then  living  in  soul. 
— If  the  "blessedness  of  the  dead  that  die  in  the  Lord," 
were  only  in  resting  in  the  grave,  then  a  beast  or  a  stone 
were  as  blessed  ;  nay,  it  were  evidently  a  curse,  and  not 
a  blessing.  For  was  not  life  a  great  mercy  1  Was  it  not 
a  greater  mercy  to  serve  God,  and  to  do  good  ;  to  enjoy 
all  the  comforts  of  life,  the  fellowship  of  saints,  the  com- 
fort of  ordinances,  and  much  of  Christ  in  all,  than  to  lie 
rotting  in  the  grave  1  Therefore  some  further  blessedness 
is  there  promised. — How  else  is  it  said,  "  We  are  come  to 
the  spirits  of  just  men  made  perfect."  Sure,  at  the  resur- 
rection, the  body  will  be  made  perfect,  as  well  as  the 
Spirit.  Does  not  Scripture  tell  us,  that  Enoch  and  Elias 
are  taken  up  already  1  And  shall  we  think  they  possess 
that  glory  alone  1 — Did  not  Peter,  James,  and  John,  see 
Moses  also  with  Christ  on  the  mount  ?  yet  the  Scripture 
saith,  Moses  died.  And  is  it  likely  that  Christ  deluded 
their  senses,  in  showing  them  Moses,  if  he  should  not 
partake  of  that  glory  till  the  resurrection? — And  is  not 
that  of  Stephen  as  plain  as  we  can  desire  ?  "  Lord  Jesus, 
receive  my  spirit."  Surely,  if  the  Lord  receive  it,  it  is 
neither  asleep,  nor  dead,  nor  annihilated ;  but  it  is  where 
he  is.  and  beholds  his  glory. — That  of  the  wise  man  is  of 
the  same  import:  "The  spirit  shall  return  unto  God  who 
gave  it."  Why  are  we  said  to  have  eternal  life ;  and  that 
to  "  know  God  is  life  eternal ;  "  and  that  a  believer  "  on 
the  Son  hath  everlasting  life  ?  "  Or  how  is  "  the  kingdom 
of  God  within  us  ?  "     If  there  be  as  great  an  interruption 


123 

of  our  life  as  till  the  resurrection,  this  is  no  eternal 
life,  nor  everlasting  kingdom. — The  cities  of  Sodom  and 
Gomorrah  are  spoken  of  as  "  suffering  the  vengeance  of 
eternal  fire."  And  if  the  wicked  already  suffer  eternal 
fire,  then,  no  doubt,  but  the  godly  enjoy  eternal  blessed- 
ness.— When  John  saw  his  glorious  revelations,  he  is  said 
to  be  "  in  the  Spirit,"  and  to  be  "  carried  away  in  the 
Spirit."  And  when  Paul  was  taught  up  to  the  third 
heaven,  he  knew  not  "  whether  in  the  body  or  out  of  the 
body."  This  implies,  that  spirits  are  capable  of  these 
glorious  things,  without  the  help  of  their  bodies. — Is  not 
so  much  implied,  when  John  says,  "  I  saw  under  the  altar 
the  souls  of  them  that  were  slain  for  the  word  of  God?" 
When  Christ  says,  "  Fear  not  them  who  kill  the  body, 
but  are  not  able  to  kill  the  soul,"  does  it  not  plainly  imply, 
that  when  wicked  men  have  killed  our  bodies,  that  is,  have 
separated  the  souls  from  them,  yet  the  souls  are  still  alive? 
The  soul  of  Christ  was  alive  when  his  body  was  dead,  and 
therefore  so  shall  be  ours  too.  This  appears  by  his  words 
to  the  thief,  "  To-day  shalt  thou  be  with  me  in  Paradise ; " 
and  also  by  his  voice  on  the  cross,  "  Father,  into  thy 
hands  I  commend  my  spirit."  If  the  spirits  of  those  that 
were  disobedient  in  the  days  of  Noah,  were  in  prison,  that 
is,  in  a  living  and  suffering  state  ;  then  certainly  the 
separate  spirits  of  the  just  are  in  an  opposite  condition  of 
happiness.  Therefore,  faithful  souls  will  no  sooner  leave 
their  prisons  of  flesh,  but  angels  shall  be  their  convoy ; 
Christ,  with  all  the  perfected  spirits  of  the  just,  will  be 
their  companions;  heaven  will  be  their  residence,  and 
God  their  happiness.  When  such  die,  they  may  boldly 
and  believingly  say,  as  Stephen,  "  Lord  Jesus,  receive  my 
spirit ; "  and  commend  it,  as  Christ  did,  into  a  Father's 
hands. 


124 


CHAPTER  V. 

The  Great  Misery  of  those  vjho  lose  the  Saints'  Rest. 

Sect.  1.  The  Reader,  if  unregenerate,  urged  to  consider  what  the 
loss  of  heaven  will  be.  2.  (I.)  The  loss  of  heaven  particularly 
includes,  3.  (1.)  The  personal  perfection  of  the  saints ;  4.  (2.) 
God  himself ;  5.  (3.)  All  delightful  affections  towards  God  ; 
6.  (4.)  The  blessed  society  of  angels  and  glorified  spirits.  7.(11.) 
The  aggravations  of  the  loss  of  heaven ;  8.  (1.)  The  understand- 
ing of  the  ungodly  will  then  be  cleared ;  9.  (2.)  also  enlarged ; 

10.  (3.)  Their  consciences  will  make  a  true  and  close  application. 

11.  (4.)  Their  affections  will  be  more  lively  :  12 — 18.  (5.)  Their 
memories  will  be  large  and  strong.  19.  Conclusion  of  the 
chapter. 

1.  If  thou,  Reader,  art  a  stranger  to  Christ,  and  to  the 
holy  nature  and  life  of  his  people,  who  are  before  described, 
and  shalt  live  and  die  in  this  condition,  let  me  tell  thee, 
thou  shalt  never  partake  of  the  joys  of  heaven,  nor  have 
the  least  taste  of  the  saints'  eternal  rest.  I  may  say,  as 
Ehud  to  Eglon,  "  I  have  a  message  to  thee  from  God  ;  " 
that  as  the  word  of  God  is  true,  thou  shalt  never  see  the 
face  of  God  with  comfort.  This  sentence  I  am  com- 
manded to  pass  upon  thee  :  take  it  as  thou  wilt,  and  escape 
it  if  thou  canst.  I  know  thy  humble  and  hearty  subjection 
to  Christ  would  procure  thy  escape  :  he  would  then 
acknowledge  thee  for  one  of  his  people,  and  give  thee  a 
portion  in  the  inheritance  of  his  chosen.  If  this  might  be 
the  happy  success  of  my  message,  I  should  be  so  far  from 
repining,  like  Jonah,  that  the  threatenings  of  God  are  not 
executed  upon  thee,  that  I  should  bless  the  day  that  ever 
God  made  me  so  happy  a  messenger.     But  if  thou  end  thy 


125 

days  in  thy  unregenerate  state,  as  sure  as  the  heavens  are 
over  thy  head,  and  the  earth  under  thy  feet,  thou  shalt  be 
shut  out  of  the  rest  of  the  saints,  and  receive  thy  portion 
in  everlasting  fire.  I  expect  thou  wilt  turn  upon  me,  and 
say,  When  did  God  show  you  the  Book  of  Life,  or  tell  you 
who  they  are  that  shall  be  saved,  and  who  shut  out  1  I 
answer,  I  do  not  name  thee,  nor  any  other  ;  I  only  con- 
clude it  of  the  unregenerate  in  general,  and  of  thee,  if  thou 
be  such  a  one.  Nor  do  I  go  about  to  determine  who  shall 
repent,  and  who  shall  not ;  much  less,  that  thou  shalt 
never  repent.  I  had  rather  show  thee  what  hopes  thou 
hast  before  thee,  if  thou  wilt  not  sit  still,  and  lose  them.  I 
would  far  rather  persuade  thee  to  hearken  in  time,  before 
the  door  be  shut  against  thee,  than  tell  thee  there  is  no 
hope  of  thy  repenting  and  returning.  But  if  the  foregoing 
description  of  the  people  of  God  does  not  agree  with  the 
state  of  thy  soul,  is  it  then  a  hard  question,  whether  thou 
shalt  ever  be  saved  1  Need  I  ascend  up  into  heaven  to 
know,  that  "  without  holiness  no  man  shall  see  the  Lord  ; " 
or,  that  only  "  the  pure  in  heart  shall  see  God ;  "  or,  that 
"  except  a  man  be  born  again,  he  cannot  enter  into  the 
kingdom  of  God  1 "  Need  I  go  up  to  heaven,  to  inquire 
that  of  Christ,  which  he  came  down  to  earth  to  tell  us ; 
and  sent  his  Spirit  in  his  apostles  to  tell  us  ;  and  which 
he  and  they  have  left  upon  record  to  all  the  world  ?  And 
though  I  know  not  the  secrets  of  thy  heart,  and  therefore 
cannot  tell  thee  by  name,  whether  it  be  thy  state  or  not ; 
yet,  if  thou  art  but  willing  and  diligent,  thou  mayest  know 
thyself,  whether  thou  art  an  heir  of  heaven  or  not.  It  is 
the  main  thing  I  desire,  that  if  thou  art  yet  miserable,  thou 
mayest  discern  and  escape  it.  But  how  canst  thou  escape, 
if  thou  neglect  Christ  and  salvation  ?  It  is  as  impossible 
as  for  the  devils  themselves  to  be  saved  :  nay,  God  has 
more  plainly  and  frequently  spoken  it  in  Scripture  of  such 
12 


126 

sinners  as  thou  art,  than  he  has  of  the  devils.  Methinks 
a  sight  of  thy  case  would  strike  thee  with  amazement  and 
horror.  When  Belshazzar  "  saw  the  fingers  of  a  man's 
hand  that  wrote  upon  the  wall,  his  countenance  was 
changed  and  his  thoughts  troubled  him,  so  that  the  joints 
of  his  loins  were  loosed,  and  his  knees  smote  one  against 
another."  What  trembling  then  should  seize  on  thee, 
who  hast  the  hand  of  God  himself  against  thee,  not  in  a 
sentence  or  two,  but  in  the  very  scope  of  the  Scriptures, 
threatening  the  loss  of  an  everlasting  kingdom  !  Because 
I  would  fain  have  thee  lay  it  to  heart,  I  will  show  thee — 
the  nature  of  thy  loss  of  heaven, — together  with  its 
aggravations. 

2.  (I.)  In  their  loss  of  heaven,  the  ungodly  lose — the 
saints'  personal  perfection, — God  himself, — all  delightful 
affections  towards  God, — and  the  blessed  society  of  angels 
and  saints. 

3.  (1.)  The  glorious  personal  perfection  which  the 
saints  enjoy  in  heaven,  is  the  great  loss  of  the  ungodly. 
They  lose  that  shining  lustre  of  the  body  surpassing  the 
brightness  of  the  sun  at  noonday.  Though  the  bodies  of 
the  wicked  will  be  raised  more  spiritual  than  they  were 
upon  earth,  yet  that  will  only  make  them  capable  of  the 
more  exquisite  torments.  They  would  be  glad  then,  if 
every  member  were  a  dead  member,  that  it  might  not  feel 
the  punishment  inflicted  on  it ;  and  if  the  whole  body 
were  a  rotten  carcass,  or  might  lie  down  again  in  the  dust. 
Much  more  do  they  want  that  moral  perfection  which  the 
blessed  partake  of ;  those  holy  dispositions  of  mind  ;  that 
cheerful  readiness  to  do  the  will  of  God ;  that  perfect 
rectitude  of  all  their  actions  :  instead  of  these,  they  have 
that  perverseness  of  will,  that  loathing  of  good,  that  love 
of  evil,  that  violence  of  passion,  which  they  had  on  earth. 
It  is  true,  their  understandings  will   be  much  cleared  by 


127 

the  ceasing  of  former  temptation,  and  experiencing  the 
falsehood  of  former  delusions  ;  but  they  have  the  same 
dispositions  still,  and  fain  would  they  commit  the  same 
sins,  if  they  could  :  they  want  but  opportunity.  There 
will  be  a  greater  difference  between  these  wretches,  and 
the  glorified  Christians,  than  there  is  betwixt  a  toad  and 
the  sun  in  the  firmament.  The  rich  man's  purple  and 
fine  linen,  and  sumptuous  fare,  did  not  so  exalt  him  above 
Lazarus  while  at  his  gate  full  of  sores. 

4.  (2.)  They  shall  have  no  comfortable  relation  to  God, 
nor  communion  with  him.  "  As  they  did  not  like  to 
retain  God  in  their  knowledge  ; "  but  said  unto  him, 
w  Depart  from  us,  for  we  desire  not  the  knowledge  of  thy 
ways ; "  so  God  will  abhor  to  retain  them  in  his  household. 
He  will  never  admit  them  to  the  inheritance  of  his  saints, 
nor  endure  them  to  stand  in  his  presence,  but  "  will  pro- 
fess unto  them,  I  never  knew  you,  depart  from  me  ye  that 
work  iniquity."  They  are  ready  now  to  lay  as  confident 
claim  to  Christ  and  heaven,  as  if  they  were  sincere  believ- 
ing saints.  The  swearer,  the  drunkard,  the  whoremonger, 
the  worldling,  can  say,  Is  not  God  our  Father  as  well  as 
yours  t  But  when  Christ  separates  his  followers  from  his 
foes,  and  his  faithful  friends  from  his  deceived  flatterers, 
where  then  will  be  their  presumptuous  claim  ?  Then  they 
shall  find,  that  God  is  not  their  Father,  because  they 
would  not  be  his  people.  As  they  would  not  consent  that 
God  by  his  Spirit  should  dwell  in  them,  so  the  tabernacle 
of  wickedness  shall  have  no  fellowship  with  him,  nor  the 
wicked  inhabit  the  city  of  God.  Only  they  that  walked 
with  God  here,  shall  live  and  be  happy  with  him  in 
heaven.  Little  does  the  world  know  what  a  loss  that  soul 
hath  who  loses  God  !  What  a  dungeon  would  the  earth 
be,  if  it  had  lost  the  sun  !  What  a  loathsome  carrion  the 
body,  if  it  had  lost  the  soul !     Yet  all  these  are  nothing  to 


128 

the  loss  of  God.  As  the  enjoyment  of  God  is  the  heaven 
of  the  saints,  so  the  loss  of  God  is  the  hell  of  the  ungodly  ; 
and  as  the  enjoying  of  God  is  the  enjoying  of  all,  so  the 
loss  of  God  is  the  loss  of  all. 

5.  (3.)  They  also  lose  all  delightful  affections  towards 
God.  That  transporting  knowledge ;  those  delightful 
views  of  his  glorious  face  :  the  inconceivable  pleasure  of 
loving  him ;  the  apprehensions  of  his  infinite  love  to  us  : 
the  constant  joys  of  his  saints,  and  the  rivers  of  consola- 
tion with  which  he  satisfies  them — Is  it  nothing  to  lose  all 
this  1  The  employment  of  a  king  in  ruling  a  kingdom, 
does  not  so  far  exceed  that  of  the  vilest  slave,  as  this 
heavenly  employment  exceeds  that  of  an  earthly  king 
God  suits  men's  employments  to  their  natures.  Your 
hearts,  sinners,  were  never  set  upon  God  in  your  lives, 
never  warmed  with  his  love,  never  longed  after  the  enjoy- 
ment of  him :  you  had  no  delight  in  speaking  or  hearing 
of  him  ;  you  had  rather  have  continued  on  earth,  if  you 
had  known  how,  than  to  be  interested  in  the  glorious 
praises  of  God.  Is  it  meet  then  that  you  should  be  mem- 
bers of  the  celestial  choir  ?  . 

6.  (4.)  They  shall  be  deprived  of  the  blessed  society  of 
angels  and  glorified  saints.  Instead  of  being  companions 
of  those  happy  spirits,  and  numbered  with  those  trium- 
phant kings,  they  must  be  members  of  the  corporation  of 
hell,  where  they  shall  hare  companions  of  a  far  different 
nature  and  quality.  Scorning  and  abusing  the  saints, 
hating  them,  and  rejoicing  in  their  calamities,  was  not 
the  way  to  obtain  their  blessedness.  Now  you  are  shut 
out  of  that  company,  from  which  you  first  shut  out  your- 
selves ;  and  are  separated  from  them,  with  whom  you 
would  not  be  joined.  You  could  not  endure  them  in  your 
houses,  nor  towns,  nor  scarce  in  the  kingdom.  You  took 
them,  as  Ahab  did  Elijah,  for  the  u  troublers  of  the  land," 


129 

mid,  as  the  apostles  were  taken  for  "  men  that  turned  the 
world  upside  down."  If  any  thing  fell  out  amiss,  you 
thought  all  was  owing  to  them.  When  they  were  dead 
or  banished,  you  were  glad  they  were  gone,  and  thought 
the  country  well  rid  of  them.  They  molested  you  by 
faithfully  reproving  your  sins.  Their  holy  conversation 
troubled  your  consciences,  to  see  them  so  far  excel  you. 
It  was  a  vexation  to  you,  to  hear  them  pray,  or  sing 
praises  in  their  families.  And  is  it  any  wonder  if  you  be 
separated  from  them  hereafter  ?  The  day  is  near,  when 
they  will  trouble  you  no  more.  Betwixt  them  and  you 
will  be  a  great  gulf  fixed.  Even  in  this  life,  while  the 
saints  were  mocked,  destitute,  afflicted,  tormented,  and 
while  they  had  their  personal  imperfections ;  yet,  in  the 
judgment  of  the  Holy  Ghost,  they  were  such  "  of  whom 
the  world  was  not  worthy."  Much  more  unworthy  will 
the  world  be  of  their  fellowship  in  glory. 

7.  (II.)  I  know  many  will  be  ready  to  think,  they 
could  spare  these  things  in  this  world  well  enough,  and 
why  may  they  not  be  without  them  in  the  world  to  come  ? 
Therefore  to  show  them  that  this  loss  of  heaven  will  then 
be  most  tormenting,  let  them  now  consider — their  under- 
standings will  be  cleared  to  know  their  loss,  and  have 
more  enlarged  apprehensions  concerning  it — their  con- 
sciences will  make  a  closer  application  of  it  to  themselves 
— their  affections  will  no  longer  be  stupified,  nor  their 
memories  be  treacherous. 

8.  (1.)  The  understanding  of  the  ungodly  will  then  be 
cleared,  to  know  the  worth  of  that  which  they  have  lost. 
Now  they  lament  not  their  loss  of  God,  because  they  never 
knew  his  excellence ;  nor  the  loss  of  that  holy  employ- 
ment and  society,  for  they  were  never  sensible  what  they 
were  worth.  A  man  that  has  lost  a  jewel,  and  took  it  but 
for  a  common  stone,   is  never  troubled  at  his  loss ;  but 

12* 


130 

when  he  comes  to  know  what  he  lost,  then  he  laments  it. 
Though  the  understanding  of  the  damned  will  not  be 
sanctified,  yet  they  will  be  cleared  from  a  multitude  of 
errors.  They  now  think  that  their  honors,  estates,  pleas- 
ures,, health  and  life,  are  better  worth  their  labor,  than 
the  thing*  of  another  world  :.  but  when  these  things  have 
left  them  in  misery,  when  they  experience  the  things 
which  before  they  did  but  read  and  hear  of,  they  will  be 
of  another  mind.  They  would  not  believe  that  water 
would  drown,  till  they  were  in  the  sea ;  nor  the  fire  burnr 
till  they  were  cast  into  it ;  but  when  they  feel,  they  will 
easily  believe.  All  that  error  of  mind  which  made  them 
set  light  by  God,  and  abhor  his  worship,  and  vilify  his 
people,  will  then  be  confuted  and  removed  by  experience, 
Their  knowledge  shall  be  increased,  that  their  sorrows 
may  be  increased.  Poor  souls  !  they  would  be  compara- 
tively happy,  if  their  understandings  were  wholly  taken 
from  them,  if  they  had  no  more  knowledge  than  idiots,  or 
brute  beasts  :  or  if  they  knew  no  more  in  hell,  than  they 
did  upon  earth,  their  loss  would  less  trouble  them.  How 
happy  would  they  then  think  themselves,  if  they  did  not 
know  there  is  such  a  place  as  heaven  !  Now,  when  their 
knowledge  would  help  to  prevent  their  misery,  they  will 
not  know,  or  will  not  read  or  study  that  they  may  know  : 
therefore,  when  their  knowledge  will  but  feed  their  con- 
suming fire,  they  shall  know  whether  they  will  or  not. 
They  are  now  in  a  dead  sleep,  and  dream  they  are  the 
happiest  men  in  the  world  ;  but  when  death  awakes  them, 
how  will  their  judgments  be  changed  in  a  moment !  and 
they  that  would  not  see,  shall  then  see  and  be  ashamed. 

9.  (2.)  As  their  understanding  will  be  cleared,  so  it 
will  be  more  enlarged,  and  made  more  capacious  to  con- 
ceive the  worth  of  that  glory  which  they  have  lost.  The 
strength  of  their  apprehensions,  as  well   as  the  truth  of 


131 

them,  will  then  be  increased.  What  deep  apprehensions 
of  the  wrath  of  God,  the  madness  of  sinning,  the  misery  of 
sinners,  have  those  souls  that  now  endure  this  misery,  in 
comparison  with  those  on  earth,  that  do  but  hear  of  it. 
What  sensibility  of  the  worth  of  life  has  the  condemned 
man  that  is  going  to  be  executed,  compared  with  what  he 
was  wont  to  have  in  the  time  of  his  prosperity  !  Much 
more  will  the  actual  loss  of  eternal  blessedness  make  the 
damned  exceedingly  apprehensive  of  the  greatness  of  their 
loss :  and  as  a  large  vessel  will  hold  more  water  than  a 
shell,  so  will  their  more  enlarged  understandings  contain 
more  matter  to  feed  their  torment,  than  their  shallow 
capacity  can  now  do. 

10.  (3.)  Their  consciences  also  will  make  a  truer  and 
closer  application  of  this  doctrine  to  themselves,  which 
will  exceedingly  tend  to  increase  their  torment.  It  will 
then  be  no  hard  matter  to  them  to  say,  "  This  is  my  loss ! 
and  this  is  my  everlasting  remediless  misery !  '*  The 
want  of  this  self-application  is  the  main  cause  why  they 
are  so  little  troubled  now.  They  are  hardly  brought  to 
believe  that  there  is  such  a  state  of  misery  ;  but  more 
hardly  to  believe  that  it  is  like  to  be  their  own.  This 
makes  so  many  sermons  lost  to  them,  and  all  threatenings 
and  warnings  in  vain.  Let  a  minister  of  Christ  show 
them  their  misery  ever  so  plainly  and  faithfully,  they  will 
not  be  persuaded  they  are  so  miserable.  Let  him  tell 
them  of  the  glory  they  must  lose,  and  the  sufferings  they 
must  feel,  and  they  think  he  means  not  them,  but  some 
notorious  sinners.  It  is  one  of  the  hardest  things  in  the 
world,  to  bring  a  wicked  man  to  know  that  he  is  wicked, 
or  to  make  him  see  himself  in  a  state  of  wrath  and  con- 
demnation. Though  they  may  easily  find,  by  their 
strangeness  to  the  new-birth,  and  their  enmity  to  holiness, 
that  they  never  were  partakers  of  them  ;  yet  they  as  verily 


132 

expect  to  see  God,  and  be  saved,  as  if  they  were  the  most 
sanctified  persons  in  the  world.  How  seldom  do  men 
cry  out,  after  the  plainest  discovery  of  their  state,  I  am 
the  man  !  or  acknowledge,  that  if  they  die  in  their  present 
condition,  they  are  undone  for  ever  !  But  when  they 
suddenly  find  themselves  in  the  land  of  darkness,  feel 
themselves  in  scorching  flames,  and  see  they  are  shut  out 
of  the  presence  of  God  for  ever  ;  then  the  application  of 
God's  anger  to  themselves  will  be  the  easiest  matter  in 
the  world ;  they  will  then  roar  out  these  forced  confes- 
sions, "  O  my  misery  !  O  my  folly  !  O  my  inconceivable, 
irrecoverable  loss  !" 

11.  (4.)  Then  will  their  affections  likewise  be  more 
lively,  and  no  longer  stupified.  A  hard  heart  now  makes 
heaven  and  hell  seem  but  trifles.  We  have  showed  them 
everlasting  glory  and  misery,  and  they  are  as  men  asleep  ; 
our  words  are  as  stones  cast  against  a  wall,  which  fly 
back  in  our  faces.  We  talk  of  terrible  things,  but  it  is  to 
dead  men  ;  we  search  the  wounds,  but  they  never  feel 
us  :  we  speak  to  rocks  rather  than  to  men  ;  the  earth  will 
as  soon  tremble  as  they.  But  when  these  dead  souls  are 
revived,  what  passionate  sensibility  !  what  working  affec- 
tions !  what  pangs  of  horror  !  what  depth  of  sorrow  will 
there  then  be  !  How  violently  will  they  fly  in  their  own 
faces  !  How  will  they  rage  against  their  former  madness ! 
The  lamentations  of  the  most  affectionate  wife  for  the 
loss  of  her  husband,  or  of  the  tenderest  mother  for  the 
loss  of  her  children,  will  be  nothing  to  theirs  for  the  loss 
of  heaven.  O  the  self-accusing  and  self-tormenting  fury 
of  those  forlorn  creatures  !  How  will  they  even  tear  their 
own  hearts,  and  be  God's  executioners  upon  themselves  ! 
As  themselves  were  the  only  meritorious  cause  of  their 
sufferings,  so  themselves  will  be  the  chief  executioners. 
Even  Satan,  as  he  was  not  so  great  a  cause  of  their  sin- 


133 

ning  as  themselves,  he  will  not  be  so  great  an  instrument 
of  their  torment.  How  happy  would  they  think  them- 
selves then,  if  they  were  turned  into  rocks,  or  any  thing 
that  had  neither  passion  nor  sense  !  How  happy,  if  they 
could  then  feel,  as  lightly  as  they  were  wont  to  hear!  if 
they  could  sleep  out  the  time  of  execution,  as  they  did  the 
time  of  the  sermons  that  warned  them  of  it !  But  their 
stupidity  is  gone  :  it  will  not  be, 

12.  (5.)  Their  memories  will  moreover  be  as  large  and 
strong  as  their  understanding  and  affections.  Could  they 
but  lose  the  use  of  their  memory,  their  loss  of  heaven 
being  forgot,  would  little  trouble  them.  Though  they 
would  account  annihilation  a  singular  mercy,  they  cannot 
lay  aside  any  part  of  their  being.  Understanding,  con- 
science, affections,  memory,  must  all  live  to  torment  them? 
which  should  have  helped  to  their  happiness.  As  by 
these  they  should  have  fed  upon  the  love  of  God,  and 
drawn  forth  perpetually  the  joys  of  his  presence,  so  by 
these  must  they  feed  upon  his  wrath,  and  draw  forth 
continually  the  pains  of  his  absence.  Now  they  have 
no  leisure  to  consider,  nor.  any  room  in  their  memories 
for  the  things  of  another  life ;  but  then  they  shall  have 
nothing  else  to  do :  their  memories  shall  have  no  other 
employment.  God  would  have  had  the  doctrine  of  their 
eternal  state  "written  on  the  posts  of  their  doors,  on  their 
hands  and  hearts : "  he  would  have  had  them  mind  it, 
"  and  mention  it  when  they  lay  down  and  rose  up,  when 
they  sat  in  their  houses,  and  when  they  walked  by  the 
way  ;"  and  seeing  they  rejected  this  counsel  of  the  Lord, 
therefore  it  shall  be  written  always  before  them  in  the 
place  of  their  thraldom,  that,  which  way  soever  they  look, 
they  may  still  behold  it.  It  will  torment  them  to  think  of 
the  greatness  of  the  glory  they  have  lost.  If  it  had  been 
what  they  could  have  spared,  or  a  loss  to  be  repaired  with 


134 

any  thing  else,  it  had  been  a  smaller  matter.  If  it  had 
been  health,  or  wealth,  or  friends,  or  life,  it  had  been 
nothing.  But,  O  !  to  lose  that  exceeding  eternal  weight 
of  glory  ! — It  will  also  torment  them  to  think  of  the 
possibility  they  once  had  of  obtaining  it.  Then  they  will 
remember,  "  Time  was,  when  I  was  as  fair  for  the 
kingdom  as  others.  I  was  set  upon  the  stage  of  the  world  : 
if  I  had  played  my  part  wisely  and  faithfully,  I  might  now 
have  had  possession  of  the  inheritance.  I,  who  am  now 
tormented  with  these  damned  fiends,  might  have  been 
among  yonder  blessed  saints.  The  Lord  did  set  before 
me  life  and  death ;  and  having  chosen  death,  I  deserve  to 
suffer  it.  The  prize  was  held  out  before  me  :  if  I  had 
run  well,  I  might  have  obtained  it;  if  I  had  striven,  I 
might  have  had  the  victory :  if  I  had  fought  valiantly,  I 
had  been  crowned." — It  will  yet  more  torment  them  to 
remember,  that  their  obtaining  the  crown  was  not  only 
possible,  but  very  probable.  It  will  wound  them  to  think, 
if  I  had  once  the  gales  of  the  Spirit  ready  to  have  assisted 
me.  I  was  proposing  to  be  another  man,  to  have  cleaved 
to  Christ,  and  forsake  the  world.  I  was  almost  resolved 
to  have  been  wholly  for  God.  I  was  once  even  turning 
from  my  base  seducing  lusts.  I  had  cast  off  my  old  com- 
panions, and  was  associating  with  the  godly — Yet  I  turned 
back,  lost  my  hold,  and  broke  my  promises.  I  was 
almost  persuaded  to  be  a  real  Christian,  yet  I  conquered 
those  persuasions.  What  workings  •  were  in  my  heart, 
when  a  faithful  minister  pressed  home  the  truth  !  O  how 
fair  was  I  once  for  heaven !  I  almost  had  it,  and  yet  I 
have  lost  it.  Had  I  followed  on  to  seek  the  Lord,  I  had 
now  been  blessed  among  the  saints." 

13.  It  will  exceedingly  torment  them  to  remember  their 
lost  opportunities.  "  How  many  weeks,  and  months,  and 
years,  did  I  lose,  which  if  I  had  improved,  I  might  now 


135 

have  been  happy  !  Wretch  that  I  was !  could  I  find  no 
time  to  study  the  work,  for  which  I  had  all  my  time  ?  no 
time  among  all  my  labors,  to  labor  for  eternity  ?  Had  I 
time  to  eat,  and  drink,  and  sleep,  and  none  to  save  my 
soul?  Had  I  time  for  mirth  and  vain  discourse,  and 
none  for  prayer  ?  Could  I  take  time  to  secure  the  world, 
and  none  to  try  my  title  to  heaven  ?  O  precious  time  !  I 
had  once  enough,  and  now  I  must  have  no  more.  I  had 
once  so  much,  I  knew  not  what  to  do  with  it ;  and  now  it 
is  gone,  and  cannot  be  recalled.  O  that  I  had  but  one  of 
those  years  to  live  over  again  !  How  speedily  would  I 
repent !  How  earnestly  would  I  pray  !  How  diligently 
would  I  hear !  How  closely  would  I  examine  my  state  ! 
How  strictly  would  I  live  !  But  it  is  now  too  late,  alas  ! 
too  late  ! " 

14.  It  will  add  to  their  calamity  to  remember  how 
oft  they  were  persuaded  to  return.  "  Fain  would  the 
minister  have  had  me  escape  these  torments.  With  what 
love  and  compassion  did  he  beseech  me !  and  yet  I  did 
but  make  a  jest  of  it.  How  often  did  he  convince  me ! 
and  yet  I  stifled  all  these  convictions.  How  did  he  open 
to  me  my  very  heart !  and  yet  I  was  loath  to  know  the 
worst  of  myself.  O  how  glad  would  he  have  been,  if  he 
could  have  seen  me  cordially  turn  to  Christ !  My  godly 
friends  admonished  me  :  they  told  me  what  would  become 
of  my  wilfulness  and  negligence  at  last ;  but  I  neither 
believed  nor  regarded  them.  How  long  did  God  himself 
condescend  to  entreat  me  !  '  How  did  the  Spirit  strive 
with  my  heart,  as  if  he  was  loath  to  take  a  denial !  How 
did  Christ  stand  knocking,  one  Sabbath  after  another,  and 
crying  to  me,  i  Open  sinner,  open  thy  heart  to  thy  Saviour, 
and  I  will  come  in,  and  sup  with  thee,  and  thou  with  me ! 
Why  dost  thou  delay  ?  How  long  shall  thy  vain  thoughts 
lodge   within   thee?     Wilt   thou   not   be   pardoned,    and 


136 


I  :: 


sanctified,  and  made  happy  ?  "When  shall  it  once  be  1 
— O  how  the  recollections  of  such  divine  pleadings  will 
passionately  transport  the  damned  with  self-indignation  ! 
(-'  Must  I  tire  out  the  patience  of  Christ  ?  Must  I  make 
the  God  of  heaven  follow  me  in  vain,  till  I  had  wearied 
him  with  crying  to  me,  Repent !  return !  O  how  justly 
is  that  patience  now  turned  into  fury,  which  falls  upon  me 
with  irresistible  violence  !  When  the  Lord  cried  to  me, 
Wilt  thou  not  be  made  clean  ?  when  shall  it  once  be  1  my 
heart,  or  at  least  my  practice,  answered,  Never.  And 
now  when  I  cry,  How  long  shall  it  be  till  I  am  freed  from 
this  torment'?  How  justly  do  I  receive  the  same  answer, 
Never,  never." 

15.  It  will  also  be  most  cutting  to  remember  on  what 
easy  terms  they  might  have  escaped  their  misery.  This 
work  was  not  to  remove  mountains,  nor  conquer  kingdoms, 
nor  fulfil  the  law  to  the  smallest  tittle,  nor  satisfy  justice 
for  all  their  transgressions.  The  yoke  was  easy,  and  the 
burden  light,  which  Christ  would  have  laid  upon  them. 
It  was  but  to  repent,  and  cordially  accept  him  for  their 
Saviour :  to  renounce  all  other  happiness,  and  take  the 
Lord  for  their  supreme  good ;  to  renounce  the  world  and 
the  flesh,  and  submit  to  his  meek  and  gracious  govern- 
ment ;  and  to  forsake  the  ways  of  their  own  devising,  and 
walk  in  his  holy  delightful  way.  "Ah,"  thinks  the  poor 
tormented  wretch,  "  how  justly  do  I  suffer  all  this,  who 
would  not  be  at  so  small  pains  to  avoid  it !  Where  was 
my  understanding,  when  I  neglected  that  gracious  offer ; 
when  I  called  the  Lord  a  hard  master,  and  thought  his 
pleasant  service  a  bondage,  and  the  service  of  the  devil 
and  the  flesh  the  only  freedom  ?  Was  I  not  a  thousand 
times  worse  than  mad,  when  I  censured  the  holy  way  of 
God  as  needless  preciseness :  when  I  thought  the  laws  of 
Christ  too  strict,  and  all  too  much  that  I  did  for  the  life  to 


137 

come?  What  would  all  sufferings  for  Christ  and  well- 
doing have  been,  compared  with  these  sufferings  that  I 
must  undergo  for  ever  !  Would  not  the  heaven,  which  I 
have  lost,  have  recompensed  all  my  losses  ?  And  should 
not  all  my  sufferings  have  been  there  forgotten  ?  What  if 
Christ  had  bid  me  to  do  some  great  matter ;  whether  to 
live  in  continual  fears  and  sorrows,  or  to  suffer  death  a 
hundred  times  over :  should  I  not  have  done  it  ?  How 
much  more,  when  he  only  said,  '  Believe  and  be  saved. 
Seek  my  face,  and  thy  soul  shall  live.  Take  up  thy  cross, 
and  follow  me,  and  I  will  give  thee  everlasting  life.'  O 
gracious  offer !  O  easy  terms !  O  cursed  wretch,  that 
would  not  be  persuaded  to  accept  them  !  " 

16.  This  also  will  be  a  most  tormenting  consideration, 
to  remember  what  they  sold  their  eternal  welfare  for. 
When  they  compare  the  value  of  the  pleasures  of  sin,  with 
the  value  of  "the  recompense  of  reward,"  how  will  the 
vast  disproportion  astonish  them !  To  think  of  the  low 
delights  of  the  flesh,  or  the  applauding  breath  of  mortals, 
or  the  possessing  heaps  of  gold,  and  then  to  think  of  ever- 
lasting glory.  "  This  is  all  I  had  for  my  soul,  my  God, 
my  hopes  of  blessedness !  "  It  cannot  possibly  be  ex- 
pressed how  these  thoughts  will  tear  his  very  heart.  Then 
will  he  exclaim  against  his  folly — "  O  miserable  wretch  ! 
Did  I  set  my  soul  to  sale  for  so  base  a  price  ?  Did  I  part 
with  my  God  for  a  little  dirt  and  dross  ;  and  sell  my 
Saviour,  as  Judas,  for  a  little  silver  ?  I  had  but  a 
dream  of  delight,  for  my  hopes  of  heaven ;  and  now  I  am 
awakened,  it  is  all  vanished.  My  morsels  are  now  turned 
to  gall,  and  my  cups  to  wormwood.  When  they  were 
past  my  taste,  the  pleasures  perished.  And  is  this  all  that 
I  have  had  for  the  inestimable  treasure?  What  a  mad 
exchange  did  I  make !  What  if  I  had  gained  all  the 
world,  and  lost  my  soul  1  But,  alas !  how  small  a  part  of 
13 


13S 

the  world  was  it  for  which  I  gave  up  my  part  in  glory ! jy 
O  that  sinners  would  think  of  this,  when  they  are  swim- 
ming in  the  delights  of  the  flesh,  and  studying  how  to  be 
rich  and  honorable  in  the  world  !  When  they  are  des- 
perately venturing  upon  known  transgression,  and  sinning 
against  the  checks  of  conscience ! 

17.  It  will  add  yet  more  to  their  torment,  when  they 
consider  that  they  most  wilfully  procured  their  own 
destruction.  Had  they  been  forced  to  sin,  it  would  much 
abate  the  rage  of  their  consciences ;  or  if  they  were  pun- 
ished for  another  man's  transgressions  ;  or  any  other  had 
been  the  chief  author  of  their  ruin.  But  to  think  it  was 
the  choice  of  their  own  will,  and  that  none  in  the  world 
could  have  forced  them  to  sin  against  their  wills ;  this  will 
be  a  cutting  thought,  "  Had  I  not  enemies  enough  in 
the  world,  (thinks  this  miserable  creature,)  but  I  must  be 
an  enemy  to  myself?  God  would  never  give  the  devil, 
nor  the  world,  so  much  power  over  me,  as  to  force  me  to 
commit  the  least  transgression.  They  could  but  entice  : 
it  was  myself  that  yielded,  and  did  the  evil.  And  must  I 
lay  hands  upon  my  own  soul ;  and  imbrue  my  hands  in 
my  own  blood  ?  Never  had  I  so  great  an  enemy  as  my- 
self. Never  did  God  offer  any  good  to  my  soul,  but  I 
resisted  him.  He  hath  heaped  mercy  upon  me,  and 
renewed  one  deliverance  after  another,  to  draw  my  heart 
to  him ;  yea,  he  hath  gently  chastised  me,  and  made  me 
groan  under  the  fruit  of  my  disobedience :  and  though  I 
promised  largely  in  my  affliction,  yet  never  was  I  heartily 
willing;  to  serve  him."  Thus  will  it  gnaw  the  hearts  of 
these  sinners,  to  remember  that  they  were  the  cause  of 
their  own  undoing ;  and  that  they  wilfully  and  obstinately 
persisted  in  their  rebellion,  and  were  mere  volunteers  in 
the  service  of  the  devil. 

8.  The  wound  in  their  consciences  will  be  yet  deeper, 


139 

when  they  shall  not  only  remember  it  was  their  own 
doing,  but  that  they  were  at  so  much  cost  and  pains  for 
their  own  damnation.  What  great  undertakings  did  they 
engage  in  to  effect  their  ruin  ;  to  resist  the  Spirit  of  God  ; 
to  overcome  the  power  of  mercies,  judgments,  and  even 
the  word  of  God ;  to  subdue  the  power  of  reason,  and 
silence  conscience !  All  this  they  undertook  and  per- 
formed. Though  they  walked  in  continual  danger  of  the 
wrath  of  God,  and  knew  he  could  lay  them  in  the  dust, 
and  cast  them  into  hell  in  a  moment ;  yet  would  they  run 
upon  all  this.  O  the  labor  it  costs  sinners  to  be  damned  ! 
Sobriety,  with  health  and  ease,  they  might  have  had  at  a 
cheaper  rate  ;  yet  they  will  rather  have  gluttony  and 
drunkenness,  with  poverty,  shame,  and  sickness.  Con- 
tentment they  might  have,  with  ease  and  delight ;  yet 
they  will  rather  have  covetousness  and  ambition,  though 
it  costs  them  cares  and  fears,  labor  of  body,  and  distraction 
of  mind.  Though  their  anger  be  self-torment,  and  re- 
venge and  envy  consume  their  spirits ;  though  uncleanness 
destroy  their  bodies,  estates,  and  good  names  ;  yet  will 
they  do  and  suffer  all  this,  rather  than  suffer  their  souls  to 
be  saved.  With  what  rage  will  they  lament  their  folly, 
and  say,  "  Was  damnation  worth  all  my  cost  and  pains  ? 
Might  I  not  have  been  damned  on  free  cost,  but  I  must 
purchase  it  so  dearly  1  I  thought  I  could  have  been 
saved  without  so  much  ado,  and  could  I  not  have  been 
destroyed  without  so  much  ado  1  Must  I  so  laboriously 
work  out  my  own  damnation,  when  God  commanded  me 
to  work  out  my  own  salvation  ?  If  I  had  done  as  much 
for  heaven,  as  I  did  for  hell,  I  had  surely  had  it.  I  cried 
out  of  the  tedious  way  of  godliness,  and  the  painful  course 
of  self-denial ;  and  yet  I  could  be  at  a  great  deal  more 
pains  for  Satan  and  for  death.  Had  I  loved  Christ  as 
strongly  as  I   did  my  pleasures,  and  profits,  and  honors, 


140 

and  thought  on  him  as  often,  and  sought  him  as  painfully, 
O  how  happy  had  I  now  been  !  But  justly  do  I  suffer  the 
flames  of  hell,  for  buying  them  so  dear,  rather  than  have 
heaven  when  it  was  purchased  to  my  hands  ! " 

19.  O  that  God  would  persuade  thee,  Reader^  to  take 
up  these  thoughts  now,  for  preventing  the  inconceivable 
calamity  of  taking  them  up  in  hell  as  thy  own  tormentor  ! 
Say  not  that  they  are  only  imaginary.  Read  what  Dives 
thought,  being  in  torments.  As  the  joys  of  heaven  are 
chiefly  enjoyed  by  the  rational  soul  in  its  rational  actings., 
so  must  the  pains  of  hell  be  suffered.  As  they  will  be 
men  still >  so  will  they  feel  and  act  as  men. 


141 


CHAPTER  VI. 

The  misery  of  those,  who,  besides  losing  the  Saints' 
Rest,  lose  the  Enjoyments  of  Time,  and  suffer  the 
Torments  of  Hell. 

Sect.  1.  The  connection  of  this  with  the  preceding  chapter.  2. 
(I.)  The  enjoyments  of  time  which  the  damned  lose :  3.  (1.) 
Their  presumptuous  belief  of  their  interest  in  God  and  Christ ;  3. 
(2.)  All  their  hopes ;  5.  (3.)  All  their  peace  of  conscience ;  6.  (4.) 
All  their  carnal  mirth ;  7.  (5.)  All  their  sensual  delights.  8.  (II.) 
The  torments  of  the  damned  are  exceeding  great :  9.  (1.)  The 
principal  Author  of  them  is  God  himself:  10.  (2.)  The  place  or 
state  of  torment;  11.  (3,)  These  torments  are  the  effects  of  divine 
vengeance ;  12.  (4.)  God  will  take  pleasure  in  executing  them ; 

13.  (5.)  Satan  and  sinners  themselves  will  be  God's  executioners ; 

14.  (6.)  These  torments  will  be  universal ;  15.  (7.)  without  any 
mitigation ;  16.  (8.)  and  eternal.  17.  The  obstinate  sinner  con- 
vinced of  his  folly  in  venturing  on  these  torments  ;  18.  And  en- 
treated to  fly  for  safety  to  Christ 

1.  As  godliness  hath  a  promise  of  the  life  that  now  is, 
and  of  that  which  is  to  come  ;  and  if  we  "  seek  first  the 
kingdom  of  God  and  his  righteousness,"  then  all  meaner 
"  things  shall  be  added  unto  us ;  "  so  also  are  the  ungodly 
threatened  with  the  loss  both  of  spiritual  and  temporal 
blessings ;  and  because  they  sought  not  first  God's  king- 
dom and  righteousness,  therefore  shall  they  lose  both  it 
and  that  which  they  did  seek,  and  there  "  shall  be  taken 
from  them  that  little  which  they  have."  If  they  could  but 
have  kept  their  present  enjoyments,  they  would  not  have 
much  cared  for  the  loss  of  heaven.  If  they  had  lost  and 
forsaken  all  for  Christ,  they  would  have  found  all  again  in 
13* 


142 

him ;  for  he  would  have  been  all  in  all  to  them.  But  now 
they  have  forsook  Christ  for  other  things,  they  shall  lose 
Christ,  and  that  also  for  which  they  forsook  him ;  even 
the  enjoyments  of  time,  besides  suffering  the  torments  of 
hell. 

2.  (I.)  Among  the  enjoyments  of  time,  they  shall  par- 
ticularly lose — their  presumptuous  belief  of  their  interest 
in  the  favor  of  God,  and  the  merits  of  Christ — all  their 
hopes — all  their  false  peace  of  conscience — all  their  carnal 
mirth — and  all  their  sensual  delights. 

3.  (1.)  They  shall  lose  their  presumptuous  belief  of 
their  interest  in  the  favor  of  God,  and  the  merits  of  Christ, 
This  false  belief  now  supports  their  spirits,  and  defends 
them  from  the  terrors  that  would  otherwise  seize  upon 
them.  But  wThat  will  ease  their  trouble,  when  they  can 
believe  no  longer,  nor  rejoice  any  longer  1  If  a  man  be 
near  to  the  greatest  mischief,  and  yet  strongly  conceit  that 
he  is  in  safety,  he  may  be  as  cheerful  as  if  all  were  well 
If  there  were  no  more  to  make  a  man  happy,  but  to 
believe  that  he  is  so,  or  shall  be  so,  happiness  would  be  far 
more  common  than  it  is  like  to  be.  As  true  faith  is  the 
leading  grace  in  the  regenerate,  so  is  false  faith  the  lead- 
ing vice  in  the  unregenerate.  Why  do  such  multitudes 
sit  still,  when  they  might  have  pardon,  but  that  they  verily 
think  they  are  pardoned  already?  If  you  could  ask 
thousands  in  hell,  what  madness  brought  them  thither  ? 
they  would  most  of  them  answer,  "  We  made  sure  of  being 
saved,  till  we  found  ourselves  damned.  We  would  have 
been  more  earnest  seekers  of  regeneration,  and  the  power 
of  godliness,  but  we  verily  thought  we  were  Christians 
before.  We  have  flattered  ourselves  into  these  torments, 
and  now  there  is  no  remedy.*'*  Reader,  I  must  in  faith- 
fulness tell  thee,  that  the  confident  belief  of  their  good 
state  which  the  careless,  unholy,  unhumbled  multitude  so 


143 

commonly  boast  of,  will  prove  in  the  end  but  a  soul-damn- 
ing delusion.  There  is  none  of  this  believing  in  hell. 
It  was  Satan's  stratagem,  that  being  blindfold  they  might, 
follow  him  the  more  boldly;  but  then  he  will  uncover 
their  eyes,  and  they  shall  see  where  they  are. 

4.  (2.)  They  shall  lose  also  all  their  hopes.  In  this 
life,  though  they  were  threatened  with  the  wrath  of  God, 
yet  their  hope  of  escaping  it  bore  up  their  hearts,  We 
can  now  scarce  speak  with  the  vilest  drunkard,  or  swearer, 
or  scoffer,  but  he  hopes  to  be  saved  for  all  this.  O  happy 
world,  if  salvation  were  as  common  as  this  hope !  Nay, 
so  strong  are  men's  hopes,  that  they  will  dispute  the  cause 
with  Christ  himself  at  judgment,  and  plead  their  "  having 
eat  and  drank  in  his  presence,  and  prophesied  in  his  name, 
and  in  his  name  cast  out  devils ; "  they  will  stiffly  deny 
that  ever  they  neglected  Christ  in  hunger,  nakedness,  or 
in  prison,  till  he  confutes  them  with  the  sentence  of  their 
condemnation.  O  the  sad  state  of  those  men,  when 
they  must  bid  farewell  to  all  their  hopes !  "  When  a 
wicked  man  dieth,  his  expectation  shall  perish ;  and  the 
hope  of  unjust  men  perisheth.  The  eyes  of  the  wicked 
shall  fail,  and  they  shall  not  escape,  and  their  hope  shall 
be  as  the  giving  up  of  the  ghost."  The  giving  up  the 
ghost,  is  a  fit,  but  terrible  resemblance  of  a  wicked  man 
giving  up  his  hopes.  As  the  soul  departeth  not  from  the 
body  without  the  greatest  pain ;  so  doth  the  hope  of  the 
wicked  depart.  The  soul  departs  from  the  body  suddenly, 
in  a  moment,  which  hath  there  delightfully  continued  so 
many  years :  just  so  doth  the  hope  of  the  wicked  depart. 
The  soul  will  never  more  return  to  live  with  the  body  in 
this  world ;  and  the  hope  of  the  wicked  takes  an  everlast- 
ing farewell  of  his  soul.  A  miracle  of  resurrection  shall 
again  unite  soul  and  body,  but  there  shall  be  no  such 
miraculous  resurrection  of  the  damned' s  hope.     Methinks, 


144 

it  is  the  most  pitiable  sight  this  world  affords,  to  see  such 
an  ungodly  person  dying,  and  to  think  of  his  soul  and  his 
hopes  departing  together.  With  what  a  sad  change  he 
appears  in  another  world !  Then  if  a  man  could  but  ask 
that  hopeless  soul,  "  Are  you  as  confident  of  salvation  as 
you  were  wont  to  be  1 "  What  a  sad  answer  would  be 
returned!  O  that  careless  sinners  would  be  awakened  to 
think  of  this  in  time !  Reader,  rest  not  till  thou  canst 
give  a  reason  of  all  thy  hopes  grounded  upon  Scripture- 
promises — that  they  purify  thy  heart ;  that  they  quicken 
thy  endeavors  in  godliness ;  that  the  more  thou  hopest, 
the  less  thou  sinnest,  and  the  more  exact  is  thy  obedience. 
If  thy  hopes  be  such  as  these,  go  on  in  the  strength  of  the 
Lord,  hold  fast  thy  hope,  and  never  shall  it  make  thee 
ashamed.  But  if  thou  hast  not  one  sound  evidence  of  a 
work  of  grace  on  thy  soul,  cast  away  thy  hopes.  Despair 
of  ever  being  saved,  except  thou  be  born  again;  or  of 
seeing  God,  without  holiness  ;  or  of  having  part  in  Christ, 
except  thou  love  him  above  father,  mother,  or  thy  own 
life.  This  kind  of  despair  is  one  of  the  first  steps  to 
heaven.  If  a  man  be  quite  out  of  his  way,  what  must  be 
the  first  means  to  bring  him  in  again  ?  He  must  despair 
of  ever  coming  to  his  journey's  end  in  the  way  that  he  is 
in.  If  his  home  be  eastward,  and  he  is  going  westward, 
as  long  as  he  hopes  he  is  right,  he  will  go  on  ;  and  as 
long  as  he  goes  on  hoping,  he  goes  farther  amiss.  When 
he  despairs  of  coming  home,  except  he  turn  back,  then 
he  will  return,  and  then  he  may  hope.  Just  so  it  is, 
sinner,  with  thy  soul  :  thou  art  born  out  of  the  way  to 
heaven,  and  hast  proceeded  many  a  year  ;  thou  goest  on, 
and  hopest  to  be  saved,  because  thou  art  not  so  bad  as 
many  others.  Except  thou  throwest  away  those  hopes, 
and  see  that  thou  hast  all  this  while  been  quite  out  of  the 
way  to  heaven,  thou   wilt  never   return    and   be  saved. 


145 

There  is  nothing  in  the  world  more  likely  to  keep  thy  soul 
out  of  heaven,  than  thy  false  hopes  of  being  saved,  while 
thou  art  out  of  the  way  to  salvation.  See  then  how  it  will 
aggravate  the  misery  of  the  damned,  that,  with  the  loss  of 
heaven  they  shall  lose  all  that  hope  of  it  which  now 
supports  them. 

5.  (3.)  They  will  lose  all  that  false  peace  of  conscience, 
which  makes  their  present  life  so  easy.  Who  would  think, 
that  sees  how  quietly  the  multitude  of  the  ungodly  live, 
that  they  must  very  shortly  lie  down  in  everlasting  flames  ? 
They  are  as  free  from  the  fears  of  hell  as  an  obedient 
believer ;  and  for  the  most  part  have  less  disquiet  of  mind 
than  those  who  shall  be  saved.  Happy  men,  if  this  peace 
would  prove  lasting !  "  When  they  shall  say  Peace  and 
safety ;  then  sudden  destruction  cometh  upon  them,  as 
travail  upon  a  woman  with  child ;  and  they  shall  not 
escape.'5  O  cruel  peace,  which  ends  in  such  a  war ! 
The  soul  of  every  man  by  nature  is  Satan's  garrison :  all 
is  at  peace  in  such  a  man  till  Christ  comes,  and  gives  it 
terrible  alarms  of  judgment  and  hell,  batters  it  with  the 
ordnance  of  his  threats  and  terrors,  forces  it  to  yield  to 
his  mere  mercy,  and  take  him  for  the  Governor— then 
doth  he  cast  out  Satan,  "  overcome  him,  take  from  him 
all  his  armor  wherein  he  trusted,  and  divideth  his  spoils," 
and  then  doth  he  establish  a  firm  and  lasting  peace.  If 
therefore  thou  art  yet  in  that  first  peace,  never  think  it 
will  endure.  Can  thy  soul  have  lasting  peace,  in  enmity 
with  Christ?  Can  he  have  peace  against  whom  God 
proclaims  war  ?  I  wish  thee  no  greater  good,  than  that 
God  break  in  upon  thy  careless  heart,  and  shake  thee  out 
of  thy  false  peace,  and  make  thee  lie  down  at  the  feet  of 
Christ,  and  say,  "Lord,  what  wouldst  thou  have  me  to 
do  ?  "  and  so  receive  from  him  a  better  and  surer  peace, 
which  will  never  be  quite  broken,  but  be  the  beginning  of 


146 

thy  everlasting  peace,  and  not  perish  in  thy  perishing,  as 
the  groundless  peace  of  the  world  will  do. 

6.  (4.)  They  shall  lose  all  their  carnal  mirth.  They 
will  themselves  say  of  their  "laughter,  it  is  mad  ;  and  of 
their  mirth,  what  doeth  it  ?  "  It  was  but  "  as  the  crack- 
ling of  thorns  under  a  pot."  It  made  a  blaze  for  a  while, 
but  it  was  presently  gone,  and  returned  no  more.  The 
talk  of  death  and  judgment  was  irksome  to  them,  because 
it  damped  their  mirth.  They  could  not  endure  to  think 
of  their  sin  and  danger,  because  these  thoughts  sunk  their 
spirits.  They  knew  not  what  it  was  to  weep  for  sin,  or  to 
humble  themselves  under  the  mighty  hand  of  God.  They 
could  laugh  away  sorrow,  and  sing  away  cares,  and  drive 
away  those  melancholy  thoughts.  To  meditate,  and  pray, 
they  fancied  would  be  enough  to  make  them  miserable,  or 
run  mad.  Poor  souls  !  what  a  misery  will  that  life  be, 
where  you  shall  have  nothing  but  sorrow ;  intense  heart- 
piercing,  multiplied  sorrow ;  when  you  shall  neither  have 
the  joys  of  saints,  nor  your  own  former  joys  !  Do  you 
think  there  is  one  merry  heart  in  hell;  or  one  joyful 
countenance,  or  jesting  tongue  1  You  now  cry  "  a  little 
mirth  is  worth  a  great  deal  of  sorrow : "  but  surely,  a  little 
godly  sorrow,  which  would  have  ended  in  eternal  joy,  had 
been  worth  much  more  than  all  your  foolish  mirth ;  for 
the  end  of  such  mirth  is  sorrow. 

7.  (5.)  They  shall  also  lose  all  their  sensual  delights. 
That  which  they  esteemed  their  chief  good,  their  heaven, 
their  god,  must  they  lose,  as  well  as  God  himself.  What 
a  fall  will  the  proud  ambitious  man  have  from  the  top  of 
his  honors  !  As  his  dust  and  bones  will  not  be  known 
from  the  dust  and  bones  of  the  poorest  beggar  ;  so  neither 
will  his  soul  be  honored  or  favored  more  than  theirs. 
What  a  number  of  the  great,  noble,  and  learned,  will  be 
shut  out  from  the  presence  of  Christ!     They  shall  not 


147 

find  their  magnificent  buildings,  soft  beds,  and  easy 
couches.  They  shall  not  view  their  curious  gardens, 
their  pleasant  meadows,  and  plenteous  harvests.  Their 
tables  will  not  be  so  furnished,  nor  attended.  The  rich 
man  is  there  no  more  "  clothed  in  purple  and  fine  linen, 
nor  fareth  sumptuously  every  day."  There  is  no  expect- 
ing the  admiration  of  beholders.  They  shall  spend  their 
time  in  sadness,  and  not  in  sports,  and  pastimes.  What 
an  alteration  will  they  then  find !  The  heat  of  their  lust 
will  be  then  abated.  How  will  it  even  cut  them  to  the 
heart,  to  look  each  other  in  the  face !  What  an  interview 
will  there  then  be,  cursing  the  day  that  ever  they  saw  one 
another  !  O  that  sinners  would  now  remember  and  say, 
"  Will  these  delights  accompany  us  into  the  other  world  1 
Will  not  the  remembrance  of  them  be  then  our  torment  ? 
Shall  we  then  take  this  partnership  in  vice  for  true  friend- 
ship ?  Why  should  we  sell  such  lasting,  incomprehensible 
joys  for  a  taste  of  seeming  pleasure  ?  Come,  as  we  have 
sinned  together,  let  us  pray  together,  that  God  would 
pardon  us ;  and  let  us  help  one  another  towards  heaven, 
instead  of  helping  to  deceive  and  destroy  each  other."  O 
that  men  knew  but  what  they  desire,  when  they  would  so 
fain  have  all  things  suited  to  the  desires  of  the  flesh !  It 
is  but  to  desire  their  temptations  to  be  increased  and  their 
snares  strengthened. 

8.  (II.)  As  the  loss  of  the  saint's  rest  will  be  aggravated 
by  losing  the  enjoyments  of  time,  it  will  be  much  more  so 
by  suffering  the  torments  of  hell.  The  exceeding  great- 
ness of  such  torments  may  appear  by  considering — the 
principal  Author  of  them,  who  is  God  himself! — the  place 
or  state  of  torment ; — that  these  torments  are  the  fruits  of 
divine  vengeance — that  the  Almighty  takes  pleasure  in 
them — that  Satan  and  sinners  themselves  shall  be  God's 


148 

executioners — that  these   torments   shall   be  universal— 
without  mitigation — and  without  end. 

9.  (1.)  The  principal  author  of  hell-torments  is  God 
himself.  As  it  was  no  less  than  God  whom  the  sinners 
had  offended,  so  it  is  no  less  than  God  who  will  punish 
them  for  their  offences.  He  hath  prepared  those  torments 
for  his  enemies.  His  continued  anger  will  still  be 
devouring  them.  His  breath  of  indignation  will  kindle 
the  flames.  His  wrath  will  be  an  intolerable  burden  to 
their  souls.  If  it  were  but  a  creature  they  had  to  do  with, 
they  might  better  bear  it.  Wo  to  him  that  falls  under  the 
strokes  of  the  Almighty  1  "  It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God."  It  were  nothing  in 
comparison  to  this,  if  all  the  world  were  against  them,  or  if 
the  strength  of  all  creatures  were  united  in  one  to  inflict 
their  penalty.  They  had  now  rather  venture  to  displease 
God  than  displease  a  landlord,  a  customer,  a  master,  a 
friend,  a  neighbor,  or  their  own  flesh ;  but  then  they  will 
wish  a  thousand  times  in  vain,  that  they  had  been  hated 
of  all  the  world,  rather  than  have  lost  the  favor  of  God. 
What  a  consuming  fire  is  his  wrath !  If  it  be  kindled 
here  but  a  little,  how  do  we  wither  like  the  grass  !  How 
soon  doth  our  strength  decay  and  turn  to  weakness,  and 
our  beauty  to  deformity.  The  flames  do  not  so  easily  run 
through  the  dry  stubble,  as  the  wrath  of  God  will  consume 
these  wretches.  They  that  could  not  bear  a  prison,  or  a 
gibbet,  or  a  fire,  for  Christ,  nor  scarce  a  few  scoffs,  how 
will  they  now  bear  the  devouring  flames  of  divine  wrath  1 

10.  (2.)  The  place  or  state  of  torment  is  purposely 
ordained  to  glorify  the  justice  of  God.  When  God  would 
glorify  his  power,  he  made  the  worlds.  The  comely  order 
of  all  his  creatures,  declareth  his  wisdom.  His  providence 
is  shown  in  sustaining  all  things.  When  a  spark  of  his 
wrath  kindles  upon  the   earth,  the  whole  world,  except 


149 

only  eight  persons,  are  drowned;  Sodom,  Gomorrah, 
Admah,  and  Zeboim,  are  burnt  with  fire  from  heaven  ; 
the  sea  shuts  her  mouth  upon  some,  the  earth  opens  and 
swallows  up  others  ;  the  pestilence  destroys  by  thousands. 
What  a  standing  witness  of  the  wrath  of  God,  is  the 
present  deplorable  state  of  the  Jews  I  Yet  the  glorifying 
the  mercy  and  justice  of  God  is  intended  most  eminently 
for  the  life  to  come.  As  God  will  then  glorify  his  mercy 
in  a  way  that  is  now  beyond  the  comprehension  of  the 
saints  that  must  enjoy  it;  so  also  will  he  manifest  his 
justice  to  be  indeed  the  justice  of  God.  The  everlasting 
flames  of  hell  will  not  be  thought  too  hot  for  the  rebellious  ; 
and,  when  they  have  there  burned  through  millions  of 
ages,  he  will  not  repent  him  of  the  evil  which  has  befallen 
them.  Wo  to  the  soul  that  is  thus  set  up  as  a  butt  for 
the  wrath  of  the  Almighty  to  shoot  at !  and  as  a  bush  that 
must  burn  in  the  flames  of  his  jealousy,  and  never  be 
consumed  ! 

11.  (3.)  The  torments  of  the  damned  must  be  extreme, 
because  they  are  the  effect  of  divine  vengeance.  Wrath 
is  terrible,  but  revenge  is  implacable.  When  the  great 
God  shall  say,  "  My  rebellious  creatures  shall  now  pay  for 
all  the  abuse  of  my  patience.  Remember  how  I  waited 
your  leisure  in  vain,  how  I  stooped  to  persuade  and  en- 
treat you.  Did  you  think  I  would  always  be  so  slighted?" 
Then  will  he  be  revenged  for  every  abused  mercy,  and 
for  all  their  neglects  of  Christ  and  grace.  O  that  men 
would  foresee  this,  and  please  God  better  in  preventing 
their  wo ! 

12.  (4.)  Consider  also,  that  though  God  had  rather 
men  would  accept  of  Christ  and  mercy,  yet,  when  they 
persist  in  rebellion,  he  will  take  pleasure  in  their  execution. 
He  tells  us,  "  fury  is  not  in  me  ; "  yet  he  adds,  "  who 
would  set  the  briers  and  thorns  against  me  in  battle  ;  I 

14 


150 

would  go  through  them,  I  would  burn  them  together.'' 
Wretched  creatures !  when  he  that  made  them  will  not 
have  mercy  upon  them,  and  he  that  formed  them  will 
show  them  no  favor.  As  the  Lord  rejoiced  over  them  to 
do  them  good;  so  the  Lord  will  rejoice  over  them  to 
destroy  them,  and  to  bring  them  to  nought.  Wo  to  the 
souls  whom  God  rejoiceth  to  punish  !  "  He  will  laugh  at 
their  calamity,  he  will  mock  when  their  fear  cometh : 
when  their  fear  cometh  as  desolation,  and  their  destruction 
cometh  as  a  whirlwind  :  when  distress  and  anguish  cometh 
upon  them.*'  Terrible  thing,  when  none  in  heaven  or 
earth  can  help  them  but  God,  and  he  shall  rejoice  in  their 
calamity !  Though  Scripture  speaks  of  God's  laughing 
and  mocking,  not  literally,  but  after  the  manner  of  men  ; 
yet  it  is  such  an  act  of  God,  in  tormenting  the  sinner, 
which  cannot  otherwise  be  more  fitly  expressed. 

13.  (5.)  Consider  that  Satan  and  themselves  shall  be 
God's  executioners.  He  that  was  here  so  successful  in 
drawing  them  from  Christ,  will  then  be  the  instrument  of 
their  punishment,  for  yielding  to  his  temptations.  That 
is  the  reward  he  will  give  them  for  all  their  service  :  for 
their  rejecting  the  commands  of  God,  forsaking  Christ, 
and  neglecting  their  souls  at  his  persuasion.  If  they  had 
served  Christ  as  faithfully  as  they  did  Satan,  he  would 
have  given  them  a  better  reward.  It  is  also  most  just, 
that  they  should  be  their  own  tormentors,  that  they  may 
see  their  whole  destruction  is  of  themselves  ;  and  then, 
whom  can  they  complain  of  but  themselves  ? 

14.  (6.)  Consider  also  that  their  torment  will  be 
universal.  As  all  parts  have  joined  in  sin,  so  must  they 
all  partake  in  the  torment.  The  soul,  as  it  was  the  chief 
in  sinning,  shall  be  the  chief  in  suffering ;  and  as  it  is  of 
a  more  excellent  nature  than  the  body,  so  will  its  torments 
far  exceed  bodily  torments  :  and  as  its  joys  far  surpass  all 


151 

sensual  pleasures,  so  the  pains  of  the  soul  exceed  corporeal 
pains.— It  is  not  only  a  soul,  but  a  sinful  soul,  that  must 
suffer.  Fire  will  not  burn,  except  the  fuel  be  combustible  ; 
but  if  the  wood  be  dry,  how  fiercely  will  it  burn  ?  The 
guilt  of  their  sins  will  be  to  the  damned  souls  like  tinder 
to  gunpowder,  to  make  the  flames  of  hell  take  hold  upon 
them  with  fury. — The  body  must  also  bear  its  part.  That 
body,  which  was  so  carefully  looked  to,  so  tenderly  cher- 
ished, so  curiously  dressed,  what  must  it  now  endure ! 
How  are  its  haughty  looks  now  taken  down  !  How  little 
will  those  flames  regard  its  comeliness  and  beauty ! 
Those  eyes,  which  were  wont  to  be  delighted  with  curious 
sights,  must  then  see  nothing  but  what  shall  terrify  them ! 
an  angry  God  above  them,  with  those  saints  whom  they 
scorned,  enjoying  the  glory  which  they  have  lost ;  and 
about  them  will  be  only  devils  and  damned  souls.  How 
will  they  look  back,  and  say,  "Are  all  our  feasts,  and 
games,  and  revels,  come  to  this  !  'J  Those  ears,  which 
were  accustomed  to  music  and  songs,  shall  hear  the 
shrieks  and  cries  of  their  damned  companions  ;  children 
crying  out  against  their  parents,  that  gave  them  encourage- 
ment and  example  in  evil ;  husbands  and  wives,  masters 
and  servants,  ministers  and  people,  magistrates  and 
subjects,  charging  their  misery  upon  one  another,  for 
discouraging  in  duty,  conniving  at  sin,  and  being  silent, 
when  they  should  have  plainly  foretold  the  danger.  Thus 
will  soul  and  body  be  companions  in  wo. 

15.  (7.)  Far  greater  will  these  torments  be,  because 
without  mitigation.  In  this  life,  when  told  of  hell,  or  if 
conscience  troubled  their  peace,  they  had  comforters  at 
hand  ;  their  carnal  friends,  their  business,  their  company, 
their  mirth.  They  could  drink,  play,  or  sleep  away  their 
sorrows.  But  now  all  these  remedies  are  vanished.  Their 
hard  presumptuous  unbelieving  heart  was  a  wall  to  defend 


them  against  trouble  of  mind.  Satan  was  himself  their 
comforter,  as  he  was  to  our  first  mother,  "  Hath  God 
said,  ye  shall  not  eat  ?  ye  shall  not  surely  die.  Doth  God 
tell  you  that  you  shall  lie  in  hell  l  It  is  no  such  matter  : 
God  is  more  merciful.  Or  if  there  be  a  hell,  what  need 
you  fear  it  ?  Are  not  you  Christians  ?  Was  not  the  blood 
of  Christ  shed  for  you  1 "  Thus,  as  the  Spirit  of  Christ  is 
the  comforter  of  the  saints,  so  Satan  is  the  comforter  of 
the  wicked,  Never  was  a  thief  more  careful  lest  he 
should  awake  the  people,  when  he  is  robbing  the  house, 
than  Satan  is  not  to  awaken  a  sinner.  But  when  the 
sinner  is  dead,  then  Satan  hath  done  flattering  and 
comforting.  Which  way,  then,  will  the  forlorn  sinner  look 
for  comfort  ?  They  that  drew  him  into  the  snare,  and 
promised  him  safety,  now  forsake  him,  and  are  forsaken 
themselves.  His  comforts  are  gone,  and  the  righteous 
God,  whose  forewarnings  he  made  light  of,  will  now  make 
good  his  word  against  him  to  the  least  tittle. 

16.  (8.)  But  the  greatest  aggravation  of  these  torments 
will  be  their  eternity.  When  a  thousand  millions  of  ages 
are  past,  they  are  as  fresh  to  begin  as  the  first  day.  If 
there  were  any  hope  of  an  end,  it  would  ease  the  damned 
to  foresee  it;  but  for  ever  is  an  intolerable  thought. 
They  were  never  weary  of  sinning,  nor  will  God  be  weary 
of  punishing.  They  never  heartily  repented  of  sin,  nor 
will  God  repent  of  their  suffering.  They  broke  the  laws 
of  the  eternal  God,  and  therefore  shall  suffer  eternal 
punishment.  They  knew  it  was  an  everlasting  kingdom 
which  they  refused,  and  what  wonder  if  they  are  ever- 
lastingly shut  out  of  it.  Their  immortal  souls  were  guilty 
of  the  trespass,  and  therefore  must  immortally  suffer  the 
pains.  What  happy  men  would  they  think  themselves,  if 
they  might  have  lain  still  in  their  graves,  or  might  but 
there  lie  down  again !     How  will  they  call  and  cry,  u  O 


153 

death,  whither  art  thou  now  gone  ?  Now  come,  and  cut 
off  this  doleful  life.  O  that  these  pains  would  break  my 
heart,  and  end  my  being  !  O  that  I  might  once  at  last 
die  !  O  that  I  had  never  had  a  being  !  "  These  groans 
will  the  thoughts  of  eternity  wring  from  their  hearts. 
They  were  wont  to  think  sermons  and  prayers  long  ;  how 
long  then  will  they  think  these  endless  torments  ?  What 
difference  is  there  betwixt  the  length  of  their  pleasures 
and  their  pains  !  The  one  continued  but  a  moment,  the 
other  endureth  through  all  eternity.  Sinner,  remember 
how  time  is  almost  gone.  Thou  art  standing  at  the  door 
of  eternity  ;  and  death  is  waiting  to  open  the  door,  and 
put  thee  in.  Go,  sleep  out  a  few  more  nights,  and  stir 
about  a  few  more  days  on  earth,  and  then  thy  nights  and 
days  shall  end  :  thy  thoughts,  and  cares,  and  pleasures, 
shall  all  be  devoured  by  eternity  ;  thou  must  enter  upon 
the  state  which  shall  never  be  changed.  As  the  joys  of 
heaven  are  beyond  our  conception,  so  are  the  pains  of  hell. 
Everlasting  torment  is  inconceivable  torment. 

17.  But  methinks  I  see  the  obstinate  sinner  desperately 
resolving,  "  If  I  must  be  damned,  there  is  no  remedy. 
Rather  than  I  will  live  as  the  Scripture  requires,  I  will 
put  it  to  the  venture  ;  I  shall  escape  as  well  as  the  rest  of 
my  neighbors,  and  we  will  even  bear  it  as  well  as  we 
can."  Alas  !  poor  creature,  let  me  beg  this  of  thee,  be- 
fore thou  dost  so  flatly  resolve,  that  thou  wouldst  lend  me 
thy  attention  to  a  few  questions,  and  weigh  them  with  the 
reason  of  a  man. — Who  art  thou,  that  thou  shouldst  bear 
the  wrath  of  God  ?  Art  thou  a  god  or  a  man  ?  What  is 
thy  strength?  Is  it  not  as  the  strength  of  wax,  or  stubble, 
to  resist  the  fire  ;  or  as  chaff  to  the  wind  ;  or  as  dust  be- 
fore the  fierce  whirlwind  1  If  thy  strength  were  as  iron, 
and  thy  bones  as  brass;  if  thy  foundation  were  as  the 
earth,  and  thy  power  as  the  heavens,  yet  shouldst  thou 
14* 


154 

perish  at  the  breath  of  his  indignation.  How  much  more, 
when  thou  art  but  a  piece  of  breathing  clay,  kept  a  few 
days  from  being  eaten  with  worms,  by  the  mere  support 
and  favor  of  him  whom  thou  art  thus  resisting ! — Why 
dost  thou  tremble  at  the  signs  of  almighty  power  and 
wrath  ?  at  claps  of  thunder,  or  flashes  of  lightning ;  or 
that  unseen  power  which  rends  in  pieces  the  mighty  oaks, 
and  tears  down  the  strongest  buildings  ;  or  at  the  plague, 
when  it  rageth  around  thee  1  If  thou  hadst  seen  the 
plagues  of  Egypt,  or  the  earth  swallow  up  Dathan  and 
Abiram  ;  or  Elijah  bring  fire  from  heaven  to  destroy  the 
captains  and  their  companies,  would  not  any  of  these 
sights  have  daunted  thy  spirit  ?  How  then  canst  thou 
bear  the  plagues  of  hell  ? — Why  art  thou  dismayed  with 
such  small  sufferings  as  befall  thee  here?  A  toothache; 
a  fit  of  the  gout,  or  stone  ;  the  loss  of  a  limb,  or  falling 
into  beggary  and  disgrace  1  And  yet  all  these  laid 
together  will  be  one  day  accounted  a  happy  state,  in 
comparison  of  that  which  is  suffered  in  hell. — Why  does 
the  approach  of  death  so  much  affright  thee  ?  O  how  cold 
it  strikes  to  thy  heart!  And  would  not  the  grave  be 
accounted  a  paradise,  compared  with  that  place  of  torment 
which  thou  slightest  ? — Is  it  an  intolerable  thing  to  burn 
part  of  thy  body,  by  holding  it  in  the  fire?  What  then 
will  it  be  to  suffer  ten  thousand  times  more  for  ever  in 
hell  ? — 'Why  does  the  thought  or  mention  of  hell  occasion 
any  disquiet  in  thy  spirit  ?  And  canst  thou  endure  the 
torments  themselves ? — Why  doth  the  rich  man  complain 
to  Abraham  of  his  torments  in  hell  ?  Or  thy  dying  com- 
panions lose  their  courage,  and  change  their  haughty 
language  ? — Why  cannot  these  make  as  light  of  hell  as 
thyself? — Didst  thou  never  see  or  speak  with  a  man  under 
despair  ?  How  uncomfortable  was  his  talk  !  How  bur- 
densome his  life  !    Nothing  he  possessed  did  him  good  :  he 


155 

had  no  sweetness  in  meat  or  drink  ;  the  sight  of  friends 
troubled  him  ;  he  was  weary  of  life,  and  fearful  of  death. 
If  the  misery  of  the  damned  can  be  endured,  why  cannot 
a  man  more  easily  endure  these  foretastes  of  hell  ?  What 
if  thou  shouldst  see  the  devil  appear  to  thee  in  some 
terrible  shape  ?  Would  not  thy  heart  fail  thee,  and  thy 
hair  stand  on  an  end  ?  And  how  wilt  thou  endure  to  live 
for  ever,  where  thou  shalt  have  no  other  company  but 
devils,  and  the  damned,  and  shalt  not  only  see  them,  but 
be  tormented  with  them  and  by  them?  Let  me  once 
more  ask,  if  the  wrath  of  God  be  so  light,  why  did  the 
Son  of  God  himself  make  so  great  a  matter  of  it?  It 
made  him  "  sweat,  as  it  were,  great  drops  of  blood  falling 
down  to  the  ground."  The  Lord  of  life  cried,  "  My  soul 
is  exceeding  sorrowful,  even  unto  death."  And  on  the 
cross,  "My  God,  my  God,  why  hast  thou  forsaken  me?" 
Surely  if  any  one  could  have  borne  these  sufferings  easily, 
it  would  have  been  Jesus  Christ.  He  had  another  measure 
of  strength  to  bear  it  than  thou  hast.  Wo  to  thee,  sinner, 
for  thy  mad  security  !  Dost  thou  think  to  find  it  tolerable 
to  thee,  which  was  so  heavy  to  Christ  ?  Nay,  the  Son  of 
God  is  cast  into  a  bitter  agony,  and  bloody  sweat,  only 
under  the  curse  of  the  law  ;  and  yet  thou,  feeble,  foolish 
creature,  makest  nothing  to  bear  also  the  curse  of  the 
gospel,  which  requires  a  much  sorer  punishment.  The 
good  Lord  bring  thee  to  thy  right  mind  by  repentance, 
lest  thou  buy  thy  wit  at  too  dear  a  rate  ! 

18.  And  now,  reader,  I  demand  thy  resolution,  what 
use  wilt  thou  make  of  all  this  ?  Shall  it  be  lost  to  thee  ? 
or  wilt  thou  consider  it  in  good  earnest  ?  Thou  hast  cast 
away  many  a  warning  of  God,  wilt  thou  do  so  by  this 
also?  Take  heed,  God  will  not  always  stand  warning  and 
threatening.  The  hand  of  revenge  is  lifted  up,  the  blow 
is  coming,  and  wo  to  him  on  whom  it  lighteth  !     Do?t 


156 

thou  throw  away  the  book,  and  say,  it  speaks  of  nothing 
but  hell  and  damnation  ?  Thus  thou  usest  also  to  com- 
plain of  the  preacher.  But  wouldst  thou  not  have  us  tell 
thee  of  these  things.  Should  we  be  guilty  of  the  blood  of 
thy  soul,  by  keeping  silent  that  which  God  hath  charged 
us  to  make  known  1  Wouldst  thou  perish  in  ease  and 
silence,  and  have  us  to  perish  with  thee,  rather  than 
displease  thee,  by  speaking  the  truth  1  If  thou  wilt  be 
guilty  of  such  inhuman  cruelty,  God  forbid  we  should  be 
guilty  of  such  sottish  folly.  This  kind  of  preaching  or 
writing,  is  the  ready  way  to  be  hated  ;  and  the  desire  of 
applause  is  so  natural,  that  few  delight  in  such  a  displeas- 
ing way.  But  consider,  are  these  things  true,  or  are  they 
not  1  If  they  were  not  true,  I  would  heartily  join  with 
thee  against  any  that  fright  people  without  a  cause.  But 
if  these  threatenings  be  the  word  of  God,  what  a  wretch 
art  thou,  that  wilt  not  hear  it,  and  consider  it !  If  thou 
art  one  of  the  people  of  God,  this  doctrine  will  be  a 
comfort  to  thee,  and  not  a  terror.  If  thou  art  yet  unre- 
generate,  methinks  thou  shouldst  be  as  fearful  to  hear  of 
heaven  as  of  hell,  except  the  bare  name  of  heaven  or  sal- 
vation be  sufficient.  Preaching  heaven  and  mercy  to 
thee,  is  entreating  thee  to  seek  them,  and  not  reject 
them ;  and  preaching  hell,  is  but  to  persuade  thee  to 
avoid  it.  If  thou  wert  quite  past  hope  of  escaping  it,  then 
it  were  in  vain  to  tell  thee  of  hell ;  but  as  long  as  thou 
art  alive,  there  is  hope  of  thy  recovery,  and  therefore  all 
means  must  be  used  to  awake  thee  from  thy  lethargy. 
Alas  !  what  heart  can  now  possibly  conceive,  or  what 
tongue  express,  the  pains  of  those  souls,  that  are  under 
the  wrath  of  God  !  Then,  sinners,  you  will  be  crying  to 
Jesus  Christ,  "  O  mercy  !  O  pity,  pity  on  a  poor  soul !" 
Why,  I  do  now,  in  the  name  of  the  Lord  Jesus,  cry  to 
thee,  "  O  have  mercy,  have  pity,  man,  upon  thy  own  soul ! " 


157 

Shall  God  pity  thee,  who  will  not  be  entreated  to  pity 
thyself?  If  thy  horse  see  but  a  pit  before  him,  thou 
canst  scarcely  force  him  in ;  and  wilt  thou  so  obstinately 
cast  thyself  into  hell,  when  the  danger  is  foretold  thee  ? 
"  Who  can  stand  before  the  indignation  of  the  Lord  ?  and 
who  can  abide  the  fierceness  of  his  anger  ? "  Methinks 
thou  shouldst  need  no  more  words,  but  presently  cast 
away  thy  soul-damning  sins,  and  wholly  deliver  up  thyself 
to  Christ.  Resolve  on  it  immediately,  and  let  it  be  done, 
that  I  may  see  thy  face  in  the  rest  among  the  saints.  May 
the  Lord  persuade  thy  heart  to  strike  this  covenant  with- 
out any  longer  delay !  But  if  thou  be  hardened  unto 
death,  and  there  be  no  remedy,  yet  say  not  another  day, 
but  that  thou  wast  faithfully  warned,  and  hadst  a  friend, 
that  would  fain  have  prevented  thy  damnation. 


158 


CHAPTER  VII. 

The  Necessity  of  diligently  seeking  the  Saints'  Rest, 

Sect  1.  The  saint's  rest  surprisingly  neglected ;  particularly,  2.  by 
the  worldly-minded ;  3.  The  profane  multitude ;  4.  Formal 
professors ;  5 — 8.  and  by  the  godly  themselves,  whether  magis- 
trates, ministers,  or  people.  9.  The  author  mourns  the  neglect, 
and  excites  the  reader  to  diligence,  by  considering,  10.  The 
ends  we  aim  at,  the  work  we  have  to  do,  the  shortness  and  un- 
certainty of  our  time,  and  the  diligence  of  our  enemies;  11.  Our 
talents,  mercies,  relations  to  God,  and  our  afflictions.  12.  What 
assistances  we  have,  what  principles  we  profess,  and  our  certainty 
never  to  do  enough.  13.  That  every  grace  tends  to  diligence, 
and  to  trifle  is  lost  labor ;  that  much  time  is  misspent,  and  that  our 
recompense  and  labor  will  be  proportionable.  14.  That  striving  is 
the  divine  appointment,  all  men  do  or  will  approve  it,  the  best 
Christians  at  death  lament  their  want  of  it,  heaven  is  often  lost 
for  want  of  it,  but  never  obtained  without  it.  15.  God,  Christ, 
and  the  Holy  Spirit  are  in  earnest;  God  is  so  in  hearing  and 
answering  prayer;  ministers  in  their  instructions  and  exhorta- 
tions ;  all  the  creatures  in  serving  us ;  sinners  in  serving  the 
devil,  as  we  were  once,  and  now  are,  in  worldly  things,  and  in 
heaven  and  hell  all  are  in  earnest.  16.  The  chapter  concludes 
with  proposing  some  awakening  questions  to  the  ungodly,  and, 
17.  also  to  the  godly. 

1.  If  there  be  so  certain  and  glorious  a  rest  for  the 
saints,  why  is  there  no  more  industrious  seeking  after  it  ? 
One  would  think,  if  a  man  did  but  once  hear  of  such 
unspeakable  glory  to  be  obtained,  and  believed  what  he 
heard  to  be  true,  he  should  be  transported  with  the 
vehemency  of  his  desire  after  it,  and  should  almost  forget 
to  eat  and  drink,  and  should  care  for  nothing  else,  and 


159 

speak  of  and  inquire  after  nothing  else,  but  how  to  get 
this  treasure.  And  yet  people  who  hear  of  it  daily,  and 
profess  to  believe  it  as  a  fundamental  article  of  their  faith, 
do  as  little  mind  it,  or  labor  for  it,  as  if  they  haci  never 
heard  of  any  such  thing,  or  did  not  believe  one  word  they 
hear.  This  reproof  is  more  particularly  applicable  to  the 
worldly-minded ;  the  profane  multitude  ;  the  formal  pro- 
fessors, and  even  to  the  godly  themselves. 

2.  The  worldly-minded  are  so  taken  up  in  seeking  the 
things  below,  that  they  have  neither  heart  nor  time  to 
seek  this  rest.  O  foolish  sinners,  who  hath  bewitched 
you  1  The  world  bewitches  men  into  brute  beasts,  and 
draws  them  some  degrees  beyond  madness.  See  what 
riding  and  running,  what  scrambling  and  catching  for  a 
thing  of  nought,  while  eternal  rest  lies  neglected  !  What 
contriving  and  caring  to  get  a  step  higher  in  the  world 
than  their  brethren,  while  they  neglect  the  kingly  dignity 
of  the  saints  !  What  insatiable  pursuit  of  fleshly  pleasures, 
while  they  look  on  the  praises  of  God,  the  joy  of  angels, 
as  a  tiresome  burden !  What  unwearied  diligence  in 
raising  their  posterity,  enlarging  their  possessions,  (perhaps 
for  a  poor  living  from  hand  to  mouth)  while  judgment  is 
drawing  near  ;  but,  how  it  shall  go  with  them  then,  never 
puts  them  to  one  hour's  consideration !  What  rising 
early,  and  sitting  up  late,  and  laboring  from  year  to  year, 
to  maintain  themselves  and  children  in  credit  till  they 
die  ;  but,  what  shall  follow  after,  they  never  think  on ! 
Yet  these  men  cry,  "  May  we  not  be  saved  without  so 
much  ado?"  How  early  do  they  rouse  up  their  servants 
to  their  labor  ;  but  how  seldom  do  they  call  them  to  prayer, 
or  reading  the  Scriptures !  What  hath  this  world  done 
for  its  lovers  and  friends,  that  it  is  so  eagerly  followed, 
and  painfully  sought  after,  while  Christ  and  heaven  stand 
by,  and  few  regard  them  ?  or  what  will  the  world  do  for 


160 

them  for  the  time  to  come  ?  The  common  entrance  into 
it  is  through  anguish  and  sorrow.  The  passage  through 
it,  is  with  continual  care  and  labor.  The  passage  out  of 
it,  is  the  sharpest  of  all.  O  unreasonable,  bewitched 
men  !  Will  mirth  and  pleasure  stick  close  to  you  ?  Will 
gold  and  worldly  glory  prove  fast  friends  to  you  in  the 
time  of  your  greatest  need  ?  Will  they  hear  your  cries  in 
the  day  of  your  calamity  ?  At  the  hour  of  your  death, 
will  they  either  answer  or  relieve  you  ?  Will  they  go 
along  with  you  to  the  other  world,  and  bribe  the  judge, 
and  bring  you  off  clear,  or  purchase  you  a  place  among 
the  blessed  ?  Why  then  did  the  rich  man  want  a  drop  of 
water  to  cool  his  tongue  1  Or  are  the  sweet  morsels  of 
present  delight  and  honor  of  more  worth  than  eternal 
rest?  And  will  they  recompense  the  loss  of  that  enduring 
treasure  ?  Can  there  be  the  least  hope  of  any  of  these  ? 
Ah,  vile,  deceitful  world !  how  oft  have  we  heard  thy 
most  faithful  servants  at  last  complaining — "  O  the  world 
hath  deceived  me,  and  undone  me !  It  flattered  me  in 
my  prosperity,  but  now  it  turns  me  off  in  my  necessity. 
If  I  had  as  faithfully  served  Christ,  as  I  have  served  it, 
he  would  not  have  left  me  thus  comfortless  and  hopeless.'"' 
Thus  they  complain  ;  and  yet  succeeding  sinners  will 
take  no  warning. 

3.  As  for  the  profane  multitude,  they  will  not  be  per- 
suaded to  be  at  so  much  pains  for  salvation,  as  to  perform 
the  common  outward  duties  of  religion.  If  they  have  the 
gospel  preached  in  the  town  where  they  dwell,  it  may  be 
they  will  give  the  hearing  to  it  one  part  of  the  day,  and 
stay  at  home  the  other  ;  or  if  the  master  come  to  the 
congregation,  yet  part  of  his  family  must  stay  at  home. 
If  they  want  the  plain  and  powerful  preaching  of  the 
gospel,  how  few  are  there  in  a  whole  town,  who  will 
travel  a  mile  or  two  to   hear  abroad  ;  though  they  will  go 


161 

many  miles  to  the  market  for  provision  for  their  bodies ! 
They  know  the  Scripture  is  the  law  of  God,  by  which 
they  must  be  acquitted  or  condemned  in  judgment ;  and 
that  "  the  man  is  blessed  who  delights  in  the  law  of  the 
Lord,  and  in  his  law  doth  meditate  day  and  night;"  yet 
will  they  not  be  at  pains  to  read  a  chapter  once  a  day. 
If  they  carry  a  Bible  to  church,  and  neglect  it  all  the 
week,  this  is  the  most  use  they  make  of  it.  Though  they 
are  commanded  to  pray  without  ceasing,  and  to  pray 
always ;  yet  they  will  neither  pray  constantly  in  their 
families,  nor  in  secret.  Though  Daniel  would  rather  be 
cast  to  the  lions,  than  forbear  praying  three  times  a  day 
in  his  house,  where  his  enemies  might  hear  him  ;  yet 
these  men  will  rather  venture  to  be  an  eternal  prey  to 
Satan,  the  roaring  lion,  than  thus  seek  their  own  safety. 
Or  their  cold  and  heartless  prayers  invite  God  to  a  denial : 
for  among  men  it  is  taken  for  granted,  that  he  who  asks 
but  slightly  and  seldom,  cares  not  much  for  what  he  asks. 
They  judge  themselves  unworthy  of  heaven,  who  think  it 
is  not  worth  their  more  constant  and  earnest  requests.  If 
every  door  was  marked,  where  families  do  not,  morning 
and  evening,  earnestly  seek  the  Lord  in  prayer,  that  his 
wrath  might  be  poured  out  upon  such  prayerless  families,, 
our  towns  would  be  as  places  overthrown  by  the  plague, 
the  people  being  dead  within,  and  the  mark  of  judgment 
without.  I  fear  where  one  house  would  escape,  ten  would 
be  marked  out  for  death ;  and  then  they  might  teach  their 
doors  to  pray,  "  Lord,  have  mercy  upon  us,"  because  the 
people  would  not  pray  themselves.  But  especially,  if  we 
could  see  what  men  do  in  their  secret  chambers,  how  few 
would  you  find  in  a  whole  town  that  spend  one  quarter  of 
an  hour,  morning  and  night,  in  earnest  supplication  to 
God  for  their  souls!  O  how  little  do  these  men  set 
by  eternal  rest !  Thus  do  they  slothfully  neglect  all 
15 


1W 

endeavors  for  their  own  welfare,  except  some  public  duty 
in  the  congregation,  which  custom  or  credit  engages  them 
to.  Persuade  them  to  read  good  books,  learn  the  grounds 
of  religion  in  their  catechism,  and  sanctify  the  Lord's-day 
in  prayer,  and  meditation,  and  hearing  the  word,  and 
forbearing  all  worldly  thoughts  and  speeches ;  and  what  a 
tedious  life  do  they  take  this  to  be  !  As  if  they  thought 
heaven  were  not  worth  doing  so  much  for. 

4.  Another  sort  are  formal  professors,  who  will  be 
brought  to  an  outward  duty,  but  to  the  inward  work  of 
religion  they  will  never  be  persuaded.  They  will  preach, 
or  hear,  or  read,  or  talk  of  heaven,  or  pray  in  their  families, 
and  take  part  with  the  persons  or  causes  that  are  good, 
and  desire  to  be  esteemed  among  the  godly  ;  but  you  can 
never  bring  them  to  the  more  spiritual  duties ;  as,  to  be 
constant  and  fervent  in  secret  prayer  and  meditation  ;  con- 
scientious in  self-examination  ;  heavenly-minded ;  to  watch 
over  their  hearts,  words,  and  ways ;  to  mortify  the  flesh, 
and  not  make  provision  to  fulfil  its  lusts;  to  love,  and 
heartily  forgive  an  enemy,  and  prefer  their  brethren  before 
themselves ;  to  lay  all  they  have,  or  do,  at  the  feet  of 
Christ,  and  prize  his  service  and  favor  before  all ;  to 
prepare  to  die,  and  willingly  leave  all  to  go  to  Christ. 
Hypocrites  will  never  be  persuaded  to  any  of  these.  If 
any  hypocrite  entertains  the  gospel  with  joy,  it  is  only  in 
the  surface  of  his  soul ;  he  never  gives  the  seed  any  depth 
of  earth  :  it  changes  his  opinion,  but  never  melts  and  new- 
moulds  his  heart,  nor  sets  up  Christ  there  in  full  power 
and  authority.  As  his  religion  lies  most  in  opinion,  so 
does  his  chief  business  and  conversation.  He  is  usually 
an  ignorant,  bold,  conceited  dealer  in  controversies,  rather 
than  an  humble  embracer  of  known  truth,  with  love  and 
obedience.  By  his  slighting  the  judgments  and  person  of 
others,  and  seldom  talking  with  seriousness  and  humility 


163 

of  the  great  things  of  Christ,  he  shows  his  religion  dwells 
in  the  brain,  and  not  in  his  heart.  The  wind  of  tempta- 
tion carries  him  away  as  a  feather,  because  his  heart  is 
not  established  with  Christ  and  grace.  He  never,  in 
private  conversation,  humbly  bewails  his  soul's  imperfec- 
tions, or  tenderly  acknowledges  his  unkindness  to  Christ ; 
but  gathers  his  greatest  comforts  from  his  being  of  such  a 

judgment    or   party. The    like    may    be    said   of  the 

worldly  hypocrite,  who  chokes  the  gospel  with  the  thorns 
of  worldly  cares  and  desires.  He  is  convinced  that  he 
must  be  religious,  or  he  cannot  be  saved;  and  therefore 
he  reads,  and  hears,  and  prays,  and  forsakes  his  former 
company  and  courses ;  but  he  resolves  to  keep  his  hold  of 
present  things.  His  judgment  may  say,  God  is  the  chief 
good ;  but  his  heart  and  affections  never  said  so.  The 
world  hath  more  of  his  affections  than  God,  and  therefore 
it  is  his  god.  Though  he  does  not  run  after  opinions  and 
novelties,  like  the  former,  yet  he  will  be  of  that  opinion 
which  will  best  serve  his  worldly  advantage.  And  as  one 
whose  spirits  are  enfeebled  by  some  pestilential  disease ; 
so  this  man's  spirits  being  possessed  by  the  plague  of  a 
worldly  disposition,  how  feeble  is  he  in  secret  prayer !  how 
superficial  in  examination  and  meditation !  how  poor  in 
heart-watchings  !  how  nothing  at  all  in  loving  and  walking 
with  God,  rejoicing  in  him,  or  desiring  him ! — So  that 
both  these,  and  many  other  sorts  of  hypocrites,  though  they 
will  go  with  you  in  the  easy  outside  of  religion,  yet  will 
never  be  at  the  pains  of  inward  and  spiritual  duties. 

5.  And  even  the  godly  themselves  are  too  lazy  seekers 
of  their  everlasting  rest.  Alas!  what  a  disproportion  is 
there  between  our  light  and  heat !  our  profession  and  pros- 
ecution !  V/ho  makes  that  haste  as  if  it  were  for  heaven  ? 
How  still  we  stand  !  How  idly  we  work !  How  we  talk, 
and   jest,  and  trifle  away  our  time !     How  deceitfully  we 


164 

perform  the  work  of  God !  How  we  hear,  as  if  we  heard 
not ;  and  pray,  as  if  we  prayed  not ;  and  examine,  and 
meditate,  and  reprove  sin,  as  if  we  did  it  not ;  and  enjoy 
Christ,  as  if  we  enjoyed  him  not ;  as  if  we  had  learned  to 
use  the  things  of  heaven,  as  the  apostle  teacheth  us  to  use 
the  things  of  the  world  !  What  a  frozen  stupidity  has 
benumbed  us  !  we  are  dying,  and  we  know  it,  and  yet  we 
stir  not;  we  are  at  the  door  of  eternal  happiness,  or 
misery,  and  yet  we  perceive  it  not ;  death  knocks,  and  we 
hear  it  not ;  God  and  Christ  call  and  cry  to  us,  "  To-day, 
if  ye  will  hear  my  voice,  harden  not  your  hearts ;  work 
while  it  is  day,  for  the  night  cometh  when  none  can  work. 
Now  ply  your  business^  labor  for  your  lives,  lay  out  all 
your  strength  and  time  ;  now  or  never  ;  "  and  yet  we  stir 
no  more  than  if  we  were  half  asleep.  What  haste  do 
death  and  judgment  make  !  how  fast  do  they  come  on  I 
they  are  almost  at  us,  and  yet  what  little  haste  we  make  ! 
Lord,  what  a  senseless,  earthly,  hellish  thing  is  a  hard 
heart !  Where  is  the  man  that  is  in  earnest  a  Christian  ? 
Methinks  men  everywhere  make  but  a  trifle  of  their 
eternal  state.  They  look  after  it  but  a  little  by  the  by  ; 
they  do  not  make  it  the  business  of  their  lives.  If  I  were 
not  sick  myself  of  the  same  disease,  with  what  tears  should 
I  mix  this  ink :  with  what  groans  should  I  express  these 
complaints!  and  with  what  heart-grief  should  I  mourn 
over  this  universal  deadness  \ 

6.  Do  magistrates  among  us  seriously  perform  their 
work  ?  Are  they  zealous  for  God  ?  Do  they  build  up  his 
house  ?  Are  they  tender  of  his  honor  ?  Do  they  second 
the  word?  and  fly  in  the  face  of  sin  aud  sinners,  as  the 
disturbers  of  our  peace,  and  the  only  cause  of  all  our 
miseries  ?  Do  they  improve  all  their  power,  wealth,  and 
honor,  and  all  their  influence,  for  the  greatest  advantage 


165 

to  the  kingdom  of  Christ,  as  men  that  must  shortly  give 
an  account  of  their  stewardship  ? 

7.  How  then  are  those  ministers  that  are  serious  in 
their  work !  Nay,  how  mightily  do  the  very  best  fail  in 
this !  Do  we  cry  out  of  men's  disobedience  to  the  gospel 
in  the  demonstration  of  the  Spirit,  and  deal  with  sin  as 
the  destroying  fire  in  our  towns,  and  by  force  pull  men 
out  of  it  1  Do  we  persuade  people,  as  those  should,  that 
know  the  terrors  of  the  Lord?  Do  we  press  Christ, 
and  regeneration,  and  faith,  and  holiness,  believing  that, 
without  these,  men  can  never  have  life  ?  Do  our  bowels 
yearn  over  the  ignorant,  careless,  and  obstinate  multitude  1 
When  we  look  them  in  the  face,  do  our  hearts  melt  over 
them,  lest  we  should  never  see  their  faces  in  rest?  Do 
we,  as  Paul,  tell  them,  weeping,  of  their  fleshly  and 
earthly  disposition?  "  And  teach  them  publicly,  and 
from  house  to  house,  at  all  seasons,  and  with  many  tears?" 
And  do  we  entreat  them,  as  for  their  soul's  salvation  ? 
Or  rather,  do  we  not  study  to  gain  the  approbation  of 
critical  hearers ;  as  if  a  minister's  business  were  of  no 
more  weight  but  to  tell  a  smooth  tale  for  an  hour,  and 
look  no  more  after  the  people  till  the  next  sermon  ?  Does 
not  carnal  prudence  control  our  fervor,  and  make  our 
discourses  lifeless,  on  subjects  the  most  piercing  ?  How 
gently  do  we  handle  those  sins,  which  will  so  cruelly 
handle  our  people's  souls  !  In  a  word,  our  want  of  seri- 
ousness about  the  things  of  heaven,  charms  the  souls  of 
men  into  formality,  and  brings  them  to  this  customary 
careless  hearing,  which  undoes  them,  May  the  Lord 
pardon  the  great  sin  of  the  ministry  in  this  thing  ;  and, 
in  particular,  my  own ! 

8.  And  are  the  people  more  serious  than  magistrates  or 
ministers  ?     How  can  it  be  expected  ?     Reader,  look  but 

15* 


166 

to  thyself,  and  resolve  the  question.  Ask  conscience,  and 
suffer  it  to  tell  thee  truly.  Hast  thou  set  thy  eternal  rest 
before  thine  eyes,  as  the  great  business  thou  hast  to  do  in 
this  world  !  Hast  thou  watched  and  labored,  with  all  thy 
might,  "that  no  man  take  thy  crown?"  Hast  thou 
made  haste,  lest  thou  shouldst  come  too  late,  and  die 
before  thy  work  be  done  ?  Hast  thou  pressed  on  through 
crowds  of  opposition,  "  towards  the  mark,  for  the  prize  of 
the  high  calling  of  God  in  Christ  Jesus,"  still  "  reaching 
forth  unto  those  things  which  are  before  ?  "  Can  con- 
science witness  your  secret  cries,  and  groans,  and  tears? 
Can  your  family  witness,  that  you  taught  them  the  fear  of 
the  Lord,  and  warned  them  not  to  go  to  that  place  of 
torment  ?  Can  3-our  minister  witness,  that  he  has  heard 
you  cry  out  "  What  shall  I  do  to  be  saved  ? "  and  that 
you  have  followed  him  with  complaints  against  your 
corruptions,  and  with  earnest  inquiries  after  the  Lord  ? 
Can  your  neighbors  about  you  witness,  that  you  reprove 
the  ungodly,  and  take  pains  to  save  the  souls  of  your 
brethren  ?  Let  all  these  witnesses  judge  this  day  between 
God  and  you,  whether  you  are  in  earnest  about  eternal 
rest.  You  can  tell  by  his  work,  whether  your  servant  has 
loitered,  though  you  did  not  see  him  ;  so  you  may  by 
looking  at  your  own  work.  Is  your  love  to  Christ,  your 
faith,  your  zeal,  and  other  graces,  strong  or  weak  ?  What 
are  your  joys?  What  is  your  assurance?  Is  all  in  order 
with  you  ?  Are  you  ready  to  die,  if  this  should  be  the 
day  ?  Do  the  souls,  among  whom  you  have  conversed, 
bless  you  ?  Judge  by  this,  and  it  will  quickly  appear 
whether  you  have  been  laborers  or  loiterers. 

9.  O  blessed  rest,  how  unworthily  art  thou  neglected ! 
O  glorious  kingdom,  how  art  thou  undervalued !  Little 
know  the  careless  sons  of  men,  what  a  state  they  set  so 
lightly  by.     If  they  once  knew  it,  they  would  surely  be 


167 

of  another  mind.  I  hope  thou,  reader,  art  sensible  what 
a  desperate  thing  it  is  to  trifle  about  eternal  rest;  and  how 
deeply  thou  hast  been  guilty  of  this  thyself.  And  I  hope 
also,  thou  wilt  not  now  suffer  this  conviction  to  die. 
Should  the  physician  tell  thee,  "  If  you  will  observe  but 
one  thing,  I  doubt  not  to  cure  your  disease ; "  wouldst 
thou  not  observe  it  ?  So  I  tell  thee,  if  thou  wilt  observe 
but  this  one  thing  for  thy  soul,  I  make  no  doubt  of  thy 
salvation — Shake  off  thy  sloth,  and  put  to  all  thy  strength, 
and  be  a  Christian  indeed :  I  know  not  then  what  can 
hinder  thy  happiness.  As  far  as  thou  art  gone  from  God, 
seek  him  with  all  thy  heart,  and  no  doubt  thou  shalt  find 
him.  As  unkind  as  thou  hast  been  to  Jesus  Christ,  seek 
him  heartily,  obey  him  unreservedly,  and  thy  salvation  is 
as  sure  as  if  thou  hadst  it  already.  But  full  as  Christ's 
satisfaction  is,  free  as  the  promise  is,  large  as  the  mercy 
of  God  is  ;  if  thou  only  talk  of  these,  when  thou  shouldst 
eagerly  entertain  them,  thou  wilt  be  never  the  better  for 
them  :  and  if  thou  loiter,  when  thou  shouldst  labor,  thou 
wilt  lose  the  crown.  Fall  to  work,  then,  speedily  and 
seriously,  and  bless  God  that  thou  hast  yet  time  to  do  it. 
And  to  show  that  I  urge  thee  not  without  cause,  I  will 
here  add  a  variety  of  animating  considerations.  Rouse 
up  thy  spirit,  and,  as  Moses  said  to  Israel,  "  set  thy  heart 
unto  all  the  words  which  I  testify  unto  thee  this  day  ;  for 
it  is  not  a  vain  thing,  because  it  is  )'our  life."  May  the 
Lord  open  thy  heart,  and  fasten  his  counsel  effectually 
upon  thee  ! 

10.  Consider  how  reasonable  it  is,  that  our  diligence 
should  be  answerable  to  the  ends  we  aim  at,  to  the  work 
we  have  to  do,  to  the  shortness  and  uncertainty  of  our 
time,  and  to  the  contrary  diligence  of  our  enemies.  The 
ends  of  a  Christian's  desires  and  endeavors  are  so  great, 
that  no  human  understanding  on  earth  can  comprehend 


168 

them.  What  is  so  excellent,  so  important,  or  so  neces- 
sary, as  the  glorifying  of  God,  the  salvation  of  our  own 
and  other  men's  souls,  by  escaping  the  torments  of  hell, 
and  possessing  the  glory  of  heaven  ?  And  can  a  man  be 
too  much  affected  with  things  of  such  moment  ?  Can  he 
desire  them  too  earnestly,  or  love  them  too  strongly,  or 
labor  for  them  too  diligently  1  Do  not  we  know,  that  if 
our  prayers  prevail  not,  and  our  labor  succeeds  not,  we 
are  undone  for  ever  ? — The  work  of  a  Christian  here  is 
very  great  and  various.  The  soul  must  be  renewed ; 
corruptions  must  be  mortified  ;  custom,  temptations,  and 
worldly  interests,  must  be  conquered;  flesh  must  be 
subdued ;  life,  friends,  and  credit  must  be  slighted ; 
conscience  on  good  grounds  be  quieted;  and  assurance 
of  pardon  and  salvation  attained.  Though  God  must 
give  us  these  without  our  merit,  yet  he  will  not  give  them 
without  our  earnest  seeking  and  labor.  Besides,  there  is 
much  knowledge  to  be  got,  many  ordinances  to  be  used, 
and  duties  to  be  performed :  every  age,  year,  and  day ; 
every  place  we  come  to ;  every  person  we  deal  with ; 
every  change  of  our  condition,  still  require  the  renewing 
of  our  labor  :  wives,  children,  servants,  neighbors,  friends, 
enemies,  all  of  them  call  for  duty  from  us.  Judge  then, 
whether  men  that  have  so  much  business  lying  upon  their 
hands,  should  not  exert  themselves ;  and  whether  it  be 
their  wisdom  either  to  delay  or  loiter.  Time  passeth  on. 
Yet  a  few  days,  and  we  shall  be  here  no  more.  Many 
diseases  are  ready  to  assault  us.  We  that  are  now 
preaching,  and  hearing,  and  talking,  and  walking,  must 
very  shortly  be  carried,  and  laid  in  the  dust,  and  there 
left  to  the  worms  in  darkness  and  corruption  :  we  are 
almost  there  already  ;  we  know  not  whether  we  shall  have 
another  sermon,  or  Sabbath,  or  hour.  How  active  should 
they  be  who  know  they  have  so  short  a  space  for  so  great 


169 

a  work  !  And  we  have  enemies  that  are  always  plotting 
and  laboring  for  our  destruction.  How  diligent  is  Satan 
in  all  kind  of  temptations !  Therefore  "  be  sober,  be 
vigilant ;  because  your  adversary  the  devil,  as  a  roaring 
lion  walketh  about,  seeking  whom  he  may  devour  :  Whom 
resist,  steadfast  in  the  faith."  How  diligent  are  all  the 
ministers  of  Satan  !  False  teachers,  scoffers,  persecutors, 
and  our  inbred  corruptions,  the  most  busy  and  diligent  of 
all !  Will  a  feeble  resistance  serve  our  turn !  Should 
not  we  be  more  active  for  our  own  preservation,  than  our 
enemies  are  for  our  ruin ! 

11.  It  should  excite  us  to  diligence,  when  we  consider 
our  talents,  and  our  mercies,  our  relation  to  God,  and  the 
afflictions  he  lays  upon  us.  The^talents  which  we  have 
received  are  many  and  great.  What  people  breathing 
on  earth  have  had  plainer  instructions,  or  more  forcible 
persuasions,  or  more  constant  admonitions,  in  season  and 
out  of  season?  Sermons,  till  we  have  been  weary  of 
them;  and  Sabbaths,  till  we  have  profaned  them;  ex- 
cellent books  in  such  plenty  that  we  know  not  which  to 
read.  What  people  have  had  God  so  near  them?  or 
have  seen  so  much  of  Christ  crucified  before  their  eyes  ? 
or  have  had  heaven  and  hell  so  open  unto  them  ?  What 
speed  should  such  a  people  make  for  heaven?  How 
should  they  fly  that  are  thus  winged  ?  And  how  swiftly 
should  they  sail  that  have  wind  and  tide  to  help  them ! 
A  small  measure  of  grace  beseems  not  such  a  people,  nor 
will  an  ordinary  diligence  in  the  work  of  God  excuse 
them. — All  our  lives  have  been  filled  with  mercies.  God 
hath  mercifully  poured  out  upon  us  the  riches  of  sea  and 
land,  of  heaven  and  earth.  We  are  fed  and  clothed 
with  mercy.  We  have  mercies  within  and  without.  To 
number  them,  is  to  count  the  stars  or  the  sands  of  the 
sea-shore.     If  there  be  any  difference   betwixt  hell  and 


170 

earth,  yea,  or  heaven  and  earth,  then  certainly  we  have 
received  mercy.  If  the  blood  of  the  Son  of  God  be 
mercy,  then  we  are  engaged  to  God  by  mercy.  Shall 
God  think  nothing  too  much,  nor  too  good  for  us ;  and 
shall  we  think  all  too  much  that  we  do  for  him  ?  When 
I  compare  my  slow  and  unprofitable  life,  with  the  fre- 
quent and  wonderful  mercies  received,  it  shames  me,  it 
silences  rne,  and  leaves  me  inexcusable.  Besides,  our 
talents  and  mercies,  our  relations  to  God  are  most  endear- 
ing. Are  we  his  children,  and  do  we  not  owe  him  our 
most  tender  affections,  and  dutiful  obedience?  Are  we 
"  the  spouse  of  Christ,"  and  should  we  not  obey  and  love 
him?  "  If  he  be  a  Father,  where  is  his  honor?  and  if  he 
be  a  Master,  where  is  his  fear  ?  We  call  him  Master, 
and  Lord,  and  we  say  well."  But  if  our  industry  be  not 
answerable  to  our  relations,  we  condemn  ourselves  in 
saying  we  are  his  children  or  his  servants.  How  will  the 
hard  labor,  and  daily  toil,  which  servants  undergo  to 
please  their  masters,  judge  and  condemn  those  who  will 
not  labor  so  hard  for  their  Great  Master  ?  Surely  there 
is  no  master  like  him ;  nor  can  any  servants  expect  such 
fruit  of  their  labors  as  his  servants. — And  if  we  wander 
out  of  God's  way,  or  loiter  in  it,  how  is  every  creature 
ready  to  be  his  rod,  to  reduce  us,  or  put  us  on !  Our 
sweetest  mercies  will  become  our  sorrows.  Rather  than 
want  a  rod,  the  Lord  will  make  us  a  scourge  to  ourselves : 
our  diseased  bodies  shall  make  us  groan ;  our  perplexed 
minds  shall  make  us  restless ;  our  conscience  shall  be  as 
a  scorpion  in  our  bosom.  And  is  it  not  easier  to  endure 
the  labor  than  the  spur  ?  Had  we  rather  be  still  afflicted, 
than  be  up  and  doing  ?  And  though  they  that  do  most, 
meet  also  with  afflictions ;  yet  surely  according  to  their 
peace  of  conscience,  and  faithfulness  to  Christ,  the  bitter- 
ness of  their  cup  is  abated. 


171 

12.  To  quicken  our  diligence  in  our  work,  we  should 
also  consider,  what  assistances  we  have,  what  principles 
we  profess,  and  our  certainty  that  we  can  never  do  too 
much. — For  our  assistance  in  the  service  of  God,  all  the 
world  are  our  servants.  The  sun,  moon,  and  stars,  attend 
us  with  their  light  and  influence.  The  earth,  with  all  its 
furniture  of  plants  and  flowers,  fruits,  birds,  and  beasts  j 
the  sea,  with  its  inhabitants  ;  the  air,  the  wind,  the  frost 
and  snow,  the  heat  and  fire,  the  clouds  and  rain,  all  wait 
upon  us  while  we  do  our  work.  Yea,  the  angels  are  all 
our  ministering  spirits.  Nay,  more,  the  patience  of  God 
doth  wait  upon  us ;  the  Lord  Jesus  Christ  waiteth,  in  the 
offers  of  his  blood ;  the  Holy  Spirit  waiteth,  by  striving 
with  our  backward  hearts ;  besides  the  ministers  of  the 
gospel,  who  study  and  wait,  preach  and  wait,  pray  and 
wait,  upon  careless  sinners.  And  is  it  not  an  intolerable 
crime  for  us  to  trifle,  while  angels  and  men  ;  yea,  the 
Lord  himself,  stand  by,  and  look  on,  and,  as  it  were,  hold 
us  the  candle  while  we  do  nothing  ?  I  beseech  you, 
Christians,  whenever  you  are  praying,  or  reproving 
transgressors,  or  upon  any  duty,  remember  what  assist- 
ances you  have  for  your  work,  and  then  judge  how  you 
ought  to  perform  it. — The  principles  we  profess,  are,  that 
God  is  the  chief  good ;  that  all  our  happiness  consists  in 
his  love,  and  therefore  it  should  be  valued  and  sought 
above  all  things ;  that  he  is  our  only  Lord,  and  therefore 
chiefly  to  be  served ;  that  we  must  love  him  with  all  our 
heart,  and  soul,  and  strength ;  that  our  great  business  in 
the  world  is  to  glorify  God,  and  obtain  salvation.  Are 
these  doctrines  seen  in  our  practice  1  or,  rather  do  not  our 
works  deny  what  our  words  confess  1 — But  however  our 
assistances  and  principles  excite  us  to  our  work,  we  are 
sure  we  can  never  do  too  much.  Could  we  do  all,  "  we 
are  unprofitable  servants ; "  much  more  when  we  are  sure 


172 

to  fail  in  all.  No  man  can  obey,  or  serve  God  too  much. 
Though  all  superstition,  or  service  of  our  own  devising, 
may  be  called  a  "  being  righteous  overmuch ; "  yet  as 
long  as  we  keep  to  the  rule  of  the  Word,  we  can  never  be 
righteous  too  much.  The  world  is  mad  with  malice, 
when  they  think,  that  faithful  diligence  in  the  service  of 
Christ  is  foolish  singularity.  The  time  is  near  when 
they  will  easily  confess  that  God  could  not  be  loved,  or 
served  too  much,  and  that  no  man  can  be  too  busy  to  save 
his  soul.  We  may  easily  do  too  much  for  the  world,  but 
we  cannot  for  God. 

13.  Let  us  further  consider,  that  it  is  the  nature  of 
every  grace  to  promote  diligence,  that  trifling  in  the  way 
to  heaven  is  lost  labor,  that  much  precious  time  is  already 
misspent,  and  that  in  proportion  to  our  labors  will  be  our 
recompense. — See  the  nature  and  tendency  of  every  grace. 
If  you  loved  God,  you  would  think  nothing  too  much  that 
you  could  possibly  do  to  serve  him,  and  please  him 
still  more.  Love  is  quick  and  impatient,  active  and 
observant.  If  you  love  Christ  you  would  keep  his 
commandments,  nor  accuse  them  of  too  much  strictness — 
if  you  had  faith,  it  would  quicken  and  encourage  you — 
if  you  had  the  hope  of  glory,  it  would,  as  the  spring  in  the 
watch,  set  all  the  wheels  of  your  souls  a-going — if  you 
had  the  fear  of  God,  it  would  rouse  you  out  of  your 
slothfulness — if  you  had  zeal,  it  would  inflame,  and  eat 
you  up.  In  what  degree  soever  thou  art  sanctified,  in  the 
same  degree  thou  wilt  be  serious  and  laborious  in  the 
work  of  God. — But  they  that  trifle,  lose  their  labor. 
Many,  who  like  Agrippa,  are  but  almost  Christians,  will 
find  in  the  end,  they  shall  be  but  almost  saved.  If  two 
be  running  in  a  race,  he  that  runs  slowest  loses  both 
prize  and  labor.  A  man  that  is  lifting  a  weight,  if  he  put 
not  sufficient  strength  to  it,  had  as  good  put  none  at  all. 


173 

How  many  duties  have  Christians  lost,  for  want  of  doing 
them  thoroughly  ?  "  Many  will  seek  to  enter  in,  and 
shall  not  be  able,"  who,  if  they  had  striven,  might  have 
been  able.  Therefore,  put  to  a  little  more  diligence  and 
strength,  that  all  you  have  done  already  be  not  in  vain. — ■ 
Besides,  is  not  much  precious  time  already  lost?  With 
some  of  us  childhood  and  youth  are  gone ;  with  some 
their  middle  age  also ;  and  the"  time  before  us  is  very 
uncertain.  What  time  have  we  slept,  talked,  and  played 
away,  or  spent  in  worldly  thoughts  and  cares !  How 
little  of  our  work  is  done  !  The  time  we  have  lost  cannot 
be  recalled ;  should  we  not  then  redeem  and  improve  the 
little  which  remains  1  If  a  traveller  sleep,  or  trifle  most 
of  the  day,  he  must  travel  so  much  faster  in  the  evening, 
or  fall  short  of  his  journey's  end. — Doubt  not  but  the 
recompense  will  be  according  to  your  labor.  The  seed 
which  is  buried  and  dead,  will  bring  forth  a  plentiful 
harvest.  Whatever  you  do,  or  suffer,  everlasting  rest  will 
pay  for  all.  There  is  no  repenting  of  labors  or  sufferings 
in  heaven.  There  is  not  one  says,  "  Would  I  had  spared 
my  pains,  and  prayed  less,  or  been  less  strict,  and  done  as 
the  rest  of  my  neighbors."  On  the  contrary,  it  will  be 
their  joy  to  look  back  upon  their  labors  and  tribulations, 
and  to  consider  how  the  mighty  power  of  God  brought 
them  through  all.  We  may  all  say,  as  Paul,  "  I  reckon 
that  the  sufferings,"  and  labors  "  of  this  present  time,  are 
not  worthy  to  be  compared  with  the  glory  which  shall  be 
revealed  in  us."  We  labor  but  for  a  moment,  but  we 
shall  rest  for  ever.  Who  would  not  put  forth  all  his 
strength  for  one  hour,  when  for  that  hour's  work  he  may 
be  a  prince  while  he  lives  ?  "  God  is  not  unrighteous,  to 
forget  our  work  and  labor  of  love."  Will  not  "  all  our 
tears  be  wiped  away,"  and  all  the  sorrow  of  our  duties  be 
then  forgotten  ? 

16 

€* 


174 

14.  Nor  does  it  less  deserve  to  be  considered,  that 
striving  is  the  divinely  appointed  way  of  salvation,  that 
all  men  either  do  or  will  approve  it,  that  the  best  Chris- 
tians at  death  lament  their  negligence,  and  that  heaven 
itself  is  often  lost  for  want  of  striving,  but  is  never  had 
on  easier  terms. — The  sovereign  wisdom  of  God  has  made 
striving  necessary  to  salvation.  Who  knows  the  way  to 
heaven  better  than  the  God  of  heaven  ?  When  men  tell 
us  we  are  too  strict,  whom  do  they  accuse,  God  or  us  ? 
If  it  were  a  fault,  it  would  lie  in  him  that  commands,  and 
not  in  us  who  obey.  These  are  the  men  that  ask  us, 
whether  we  are  wiser  than  all  the  world  besides  ?  and  yet 
they  will  pretend  to  be  wiser  than  God.  How  can  they 
reconcile  their  language  with  the  laws  of  God?  "The 
kingdom  of  heaven  sunereth  violence,  and  the  violent 
take  it  by  force.  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.  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?"  Let  them  bring  all  the  seeming  reasons  they 
can,  against  the  holy  violence  of  the  saints ;  this  sufficeth 
me  to  confute  them  all,  that  God  is  of  another  mind,  and 
he  hath  commanded  me  to  do  much  more  than  I  do ;  and 
though  I  could  see  no  other  reason  for  it,  his  will  is  reason 
enough.  Who  should  make  laws  for  us,  but  he  that  made 
us  ?  And  who  should  point  out  the  way  to  heaven,  but  he 
that  must  bring  us  thither?  And  who  should  fix  the 
terms  of  salvation,  but  he  that  bestows  the  gift  of  salva- 
tion ?  So  that  let  the  world,  the  flesh,  or  the  devil,  speak 
against  a  holy  laborious  life,  this  is  my  answer — God  hath 


175 

commanded  it. — Nay,  there  never  was,  nor  ever  will  be,  a 
man,  but  will  approve  such  a  life,  and  will  one  day  justify 
the  diligence  of  the  saints.  And  who  would  not  go  that 
way,  which  every  man  shall  finally  applaud  1  True,  it  is 
now  a  way  everywhere  spoken  against.  But  let  me  tell 
you,  most  that  speak  against  it,  in  their  judgments  approve 
of  it ;  and  those  that  are  now  against  it,  will  shortly  be  of 
another  mind.  If  they  come  to  heaven,  their  mind  must 
be  changed  before  they  come  there.  If  they  go  to  hell, 
their  judgment  will  then  be  altered,  whether  they  will  or 
not.  Remember  this,  you  that  love  the  opinion  and  way 
of  the  multitude,  why  then  will  you  not  be  of  the  opinion 
that  all  will  be  of?  Why  will  you  be  of  a  judgment, 
which  you  are  sure  all  of  you  shortly  to  change  1  O  that 
you  were  but  as  wise  in  this,  as  those  in  hell ! — Even  the 
best  of  Christians,  when  they  come  to  die,  exceedingly 
lament  their  negligence.  They  then  wish,  "  O  that  I  had 
been  a  thousand  times  more  holy,  more  heavenly,  more 
laborious  for  my  soul !  The  world  accuses  me  for  doing 
too  much,  but  my  own  conscience  accuses  me  for  doing 
too  little.  It  is  far  easier  bearing  the  scoffs  of  the  world, 
than  the  lashes  of  conscience.  I  had  rather  be  reproached 
by  the  devil  for  seeking  salvation,  than  reproved  of  God 
for  neglecting  it."  How  do  their  failings  thus  wound  and 
disquiet  them,  who  have  been  the  wonders  of  the  world 
for  their  heavenly  conversation  !  It  is  for  want  of  more 
diligence,  that  heaven  itself  is  often  lost.  When  they  that 
have  "heard  the  Word,  and  anon  with  joy  received  it, 
and  have  done  many  things,  and  heard"  the  ministers  of 
Christ  gladly,  shall  yet  perish ;  should  not  this  rouse  us 
out  of  our  security  1  How  far  hath  many  a  man  followed 
Christ,  and  yet  forsook  him,  when  all  worldly  interests 
and  hopes  were  to  be  renounced ! — God  hath  resolved,  that 
heaven  shall  not   be  had  on  easier  terms.     Rest  must 


176 

always  follow  labor.  "  Without  holiness,  no  man  shall 
see  the  Lord."  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  Chris- 
tianity, but  the  very  life  and  essence  of  it.  As  fencers 
upon  a  stage  differ  from  soldiers  fighting  for  their  lives,  so 
hypocrites  differ  from  serious  Christians.  If  men  could 
be  saved  without  this  serious  diligence,  they  would  never 
regard  it ;  all  the  excellencies  of  God's  ways  would  never 
entice  them.  But  when  God  hath  resolved,  that,  without 
serious  diligence  here,  you  shall  not  rest  hereafter,  is  it 
not  wisdom  to  exert  ourselves  to  the  utmost  ? 

15.  But  to  persuade  thee,  if  possible,  Reader,  .to  be 
serious  in  thy  endeavors  for  heaven,  let  me  add  more  con- 
siderations. As  for  instance,  consider, — God  is  in  earnest 
with  you ;  and  why  should  you  not  be  so  Avith  him  1  In 
his  commands,  his  threatenings,  his  promises,  he  means 
as  he  speaks.  In  his  judgments  he  is  serious.  Was  he 
not  so,  when  he  drowned  the  world  ?  when  he  consumed 
Sodom  and  Gomorrah  1  and  when  he  scattered  the  Jews  ? 
Is  it  time  then  to  trifle  with  God?  Jesus  Christ  was 
serious  in  purchasing  our  redemption.  In  teaching,  he 
neglected  his  meat  and  drink  :  in  prayer,  he  continued  all 
night :  in  doing  good,  his  friends  thought  him  beside 
himself:  in  suffering,  he  fasted  forty  days,  was  tempted, 
betrayed,  spit  upon,  buffeted,  crowned  with  thorns,  sweat 
drops  of  blood,  was  crucified,  pierced,  died.  There  was 
no  jesting  in  all  this.  And  should  we  not  be  serious  in 
seeking  our  own  salvation  1 — The  Holy  Spirit  is  serious 
in  soliciting  us  to  be  happy.  His  motions  are  frequent, 
pressing,  and  importunate.  He  striveth  with  us.  He  is 
grieved,  when  we  resist  him.  And  should  we  not  be 
serious  then  in  obeying,  and  yielding  to  his  motions  ? — 
God  is  serious  in  hearing  our  prayers,  and  bestowing  his 


177 

mercies.     He  is  afflicted  with  us.     He  regardeth  every 
groan  and  sigh,  and  puts  every  tear  into  his  bottle.     The 
next  time  thou  art  in  trouble,  thou  wilt  beg   for  a  serious 
regard  of  thy  prayers.     And  shall  we  expect  real  mercies, 
when  we  are  slight   and  superficial  in  the  work  of  God? 
The   ministers   of  Christ   are   serious   in   exhorting    and 
instructing   you.     They   beg   of  God,   and  of  you ;    and 
long  more   for  the  salvation  of  your  souls,  than  for  any 
worldly  good,     If  they  kill  themselves  with  their  labor, 
or  suffer  martyrdom  for  preaching  the  gospel,  they  think 
their  lives  are  well  bestowed,  so  that  they  prevail  for  the 
saving  of  your  souls.     And  shall  other  men  be  so  painful 
and  careful  for  your  salvation,  and  you  be  so  careless  and 
negligent  of  your  own? — How  diligent  and  serious  are  all 
the  creatures  in  serving  you  !     What  haste  makes  the  sun 
to  compass  the  world !     The  fountains  are  always  flowing 
for  thy  use ;  the  rivers  still  running ;  spring   and  harvest 
keep  their  times.     How  hard  does  thy  ox  labor  for  thee 
from  day  to  day !     How  speedily  does  thy  horse   travel 
with  thee  !     And  shalt  thou  only  be  negligent  ?     Shall  all 
these  be  so  serious  in  serving  thee,  and  thou  so  careless  in 
thy  service  to  God  ?— The  servants  of  the  world  and  the 
devil   are    serious    and    diligent :    they   work    as    if  they 
could  never  do  enough :  they  make  haste,  as   if  afraid  of 
coming  to  hell  too  late  :  they  bear  down  ministers,  sermons, 
and  all  before  them.     And  shall  they  be  more  diligent  for 
damnation,  than   thou  for  salvation?      Hast  thou  not  a 
better   master,   sweeter   employment,   greater   encourage- 
ments, and  a  better  reward  ? — Time  was  when  thou  wast 
serious  thyself  in  serving  Satan  and  the  flesh,  if  it  be  not 
so  yet.     How  eagerly  didst  thou  follow  thy  sports,  thy  evil 
company,  and  sinful  delights !     And  wilt  thou  not  now  be 
as  earnest  and  violent  for  God  ?     You  are  to  this  day  in 
earnest  about  the  things  of  this  life.     If  you  are  sick,  or 
16* 


178 

in  pain,  what  serious  complaints  do  you  utter !  If  you 
are  poor,  how  hard  do  you  labor  for  a  livelihood !  And  is 
not  the  business  of  your  salvation  of  far  greater  moment  ? 
There  is  no  jesting  in  heaven  or  hell.  The  saints  have  a 
real  happiness,  and  the  damned  a  real  misery.  There  are 
no  remiss  or  sleepy  praises  in  heaven,  nor  such  lamenta- 
tions in  hell.  All  these  are  in  earnest.  When  thou, 
Reader,  shalt  come  to  death  and  judgment,  O  what  deep, 
heart-piercing  thoughts  wilt  thou  have  of  eternity  !  Me- 
thinks  I  foresee  thee  already  astonished,  to  think  how  thou 
couldst  possibly  make  so  light  of  these  things.  Methinks 
I  even  hear  thee  crying  out  of  thy  stupidity  and  madness. 
16.  And  now,  Reader,  having  laid  down  these  un- 
deniable arguments,  I  do,  in  the  name  of  God,  demand 
thy  resolution — wilt  thou  yield  obedience,  or  not  ?  I  am 
confident  thy  conscience  is  convinced  of  thy  duty.  Darest 
thou  now  go  on  in  thy  common  careless  course,  against 
the  plain  evidence  of  reason,  and  commands  of  God,  and 
against  the  light  of  thy  own  conscience'?  Darest  thou 
live  as  loosely,  sin  as  boldly,  and  pray  as  seldom,  as 
before?  Darest  thou  profane  the  Sabbath,  slight  the 
service  of  God,  and  think  of  thine  everlasting  state,  as 
carelessly  as  before  1  Or  dost  thou  not  rather  resolve  to 
gird  up  the  loins  of  thy  mind,  and  set  thyself  wholly 
to  the  work  of  thy  salvation,  and  break  through  the 
oppositions,  and  slight  the  scoffs  and  persecutions  of  the 
world,  and  "lay  aside  every  weight,  and  the  sin  which 
doth  so  easily  beset  thee,  and  run  with  patience  the  race 
that  is  set  before  thee?"  I  hope  these  are  thy  full 
resolutions.  Yet,  because  I  know  the  obstinacy  of  the 
heart  of  man,  and  because  I  am  solicitous  thy  soul  might 
live,  I  once  more  entreat  thy  attention  to  the  following 
questions  ;  and  I  command  thee  from  God,  that  thou  stifle 
not  thy  conscience,  nor  resist  conviction ;    but   answer 


179 

them  faithfully,  and  obey  accordingly.  If,  by  being 
diligent  in  godliness,  you  could  grow  rich,  get  honor  or 
preferment  in  the  world,  be  recovered  from  sickness,  or 
live  for  ever  in  prosperity  on  earth ;  what  lives  would  you 
lead,  and  what  pains  would  you  take  in  the  service  of 
God?  And  is  not  the  saint's  rest  a  more  excellent 
happiness  than  all  this  ?  If  it  were  felony  to  break  the 
Sabbath,  neglect  secret  or  family  worship,  or  be  loose  in 
your  lives,  what  manner  of  persons  would  you  then  be  ? 
And  is  not  eternal  death  more  terrible  than  temporal  ?  If 
God  usually  punished  with  some  present  judgment  every 
act  of  sin,  as  he  did  the  lie  of  Ananias  and  Sapphira, 
what  kind  of  lives  would  you  lead  ?  And  is  not  eternal 
wrath  far  more  terrible  ? — If  one  of  your  acquaintance 
should  come  from  the  dead,  and  tell  you,  that  he  suffered 
the  torments  of  hell  for  those  sins  you  are  guilty  of;  what 
manner  of  persons  would  you  afterwards  be !  How  much 
more  should  the  warnings  of  God  affright  you  ? — If  you 
knew  that  this  were  the  last  day  you  had  to  live  in  the 
world,  how  would  you  spend  it?  And  you  know  not  but 
it  may  be  your  last,  and  are  sure  your  last  is  near. — If  you 
had  seen  the  general  dissolution  of  the  world,  and  all  the 
pomp  and  glory  of  it  consumed  to  ashes,  what  would  such 
a  sight  persuade  thee  to  do?  Such  a  sight  you  shall 
certainly  see. — If  you  had  seen  the  judgment-seat,  and 
the  books  opened,  and  the  wicked  stand  trembling  on  the 
left  hand  of  the  Judge,  and  the  godly  rejoicing  on  the 
right  hand,  and  their  different  sentences  pronounced  : 
what  persons  would  you  have  been  after  such  a  sight  ? 
This  sight  you  shall  one  day  surely  see.  If  you  had  seen 
hell  open,  and  all  the  damned  there  in  their  ceaseless 
torments;  also  heaven  opened,  as  Stephen  did,  and 
all  the  saints  there  triumphing  in  glory ;  what  a  life  would 
you  lead  after  such  sights?     These  you  will  see  before 


180 

it  be  long. — If  you  had  laid  in  hell  but  one  year,  or 
one  day,  or  hour,  and  there  felt  the  torments  you  now 
hear  of;  how  seriously  would  you  then  speak  of  hell, 
and  pray  against  it !  And  will  you  not  take  God's  word 
for  the  truth  of  this,  except  you  feel  it? — Or  if  you 
had  possessed  the  glory  of  heaven  but  one  year,  what 
pains  would  you  take  rather  than  be  deprived  of  such 
incomparable  glory  1 — Thus  I  have  said  enough,  if  not  to 
stir  up  the  sinner  to  a  serious  working  out  his  salvation, 
yet  at  least  to  silence  him,  and  leave  him  inexcusable  at 
the  judgment  of  God.  Only  as  we  do  by  our  friends 
when  they  are  dead,  and  our  words  and  actions  can  do 
them  no  good,  yet  to  testify  our  affection  for  them  we 
weep  and  mourn ;  so  will  I  also  do  for  these  unhappy 
souls.  It  makes  my  heart  tremble,  to  think  how  they 
will  stand  before  the  Lord,  confounded  and  speechless : 
when  he  shall  say,  "  Was  the  world,  or  Satan,  a  better 
friend  to  you  than  I?  Or  had  they  done  more  for  you 
than  I  had  done  ?  Try  now  whether  they  will  save  you, 
or  recompense  you  for  the  loss  of  heaven,  or  be  as  good 
to  you  as  I  would  have  been."  What  will  the  wretched 
sinner  answer  to  any  of  this  1  But  though  man  will  not 
hear,  we  may  hope  in  speaking  to  God.  "  O  thou  that 
didst  weep  and  groan  in  spirit  over  a  dead  Lazarus,  pity 
these  dead  and  senseless  souls,  till  they  are  able  to  weep 
and  groan  in  pity  to  themselves !  As  thou  hast  bid  thy 
servants  speak,  so  speak  now  thyself:  they  will  hear  thy 
voice  speaking  to  their  hearts,  who  will  not  hear  mine 
speaking  to  their  ears.  Lord,  thou  hast  long  knocked 
at  these  hearts  in  vain ;  now  break  the  doors,  and  enter 
in !  " 

17.  Yet  to  show  the  godly  why  they,  above  all  men, 
should  be  laborious  for  heaven,  I  desire  to  ask  them, 
what  manner  of  persons  should  those  be,  whom  God  hath 


181 

chosen  to  be  vessels  of  mercy  ?  Who  have  felt  the  smart 
of  their  negligence  in  their  new  birth,  in  their  troubles  of 
conscience,  in  their  doubts  and  fears,  and  in  other  sharp 
afflictions  ?  Who  have  often  confessed  their  sins  of 
negligence  to  God  in  prayer  1  Who  have  bound  them- 
selves to  God  by  so  many  covenants  ?  What  manner  of 
persons  should  they  be,  who  are  near  to  God,  as  the 
children  of  his  family  ?  who  have  tasted  such  sweetness 
in  diligent  obedience  ?  who  are  many  of  them  so  un- 
certain what  shall  everlastingly  become  of  their  souls? 
What  manner  of  persons  should  they  be  in  holiness, 
whose  sanctification  is  so  imperfect?  whose  lives  and 
duties  are  so  important  to  the  saving  or  destroying  a 
multitude  of  souls  ?  and  on  whom  the  glory  of  the  great 
God  so  much  depends? — Since  these  things  are  so,  I 
charge  thee,  Christian,  in  thy  Master's  name,  to  consider, 
and  resolve  the  question,  "  What  manner  of  persons  ought 
we  to  be  in  all  holy  conversation  and  godliness  ?"  And 
let  thy  life  answer  the  question  as  well  as  thy  tongue, 


182 


CHAPTER  VIII. 

Mow  to  discern  our  Title  to  the  Saints1  Rest. 

Sect.  1.  The  folly  of  men  in  not  inquiring  after  a  title  to  the  saints' 
rest ;  2,  and  their  cause  for  terror,  as  long  as  they  are  destitute  of 
a  title.  3.  Self-examination  is  urged  upon  them;  4.  (1.)  From 
the  possibility  of  arriving  at  a  certainty;  5 — 9.  (2.)  From  the 
hinderances  which  will  be  thrown  in  our  way  by  Satan,  sinners. 
our  own  hearts,  and  many  other  causes ;  10.  (3.)  From  consider- 
ing how  easy,  common,  and  dangerous  it  is  to  be  mistaken ;  that 
trying  will  not  be  so  painful  as  the  neglect ;  that  God  will  soon 
try  us,  and  that  to  try  ourselves  will  be  profitable  :  11.  And  there- 
fore the  reader  is  entreated  no  longer  to  delay  the  trial.  12. 
Then,  (4.)  Directions  are  given  how  to  try ;  13.  (5.)  Marks  for 
trial  are  added,  particularly,  14.  Do  we  make  God  our  chief 
good  ?  15.  Do  we  heartily  accept  of  Christ  for  our  Lord  and 
Saviour  ?  16,  17.  The  chapter  concludes  with  illustrating  the 
great  importance  of  these  two  marks. 

1.  Is  there  such  a  glorious  rest  so  near  at  hand?  And 
shall  none  enjoy  it  but  the  people  of  God  ?  What  mean  . 
most  of  the  world  then,  to  live  so  contentedly  without 
assurance  of  their  interests  in  this  rest,  and  neglect  the 
trying  of  their  title  to  it?  When  the  Lord  has  so  fully 
opened  the  blessedness  of  that  kingdom,  which  none  but 
obedient  believers  shall  possess ;  and  so  fully  expressed 
those  torments,  which  the  rest  of  the  world  must  eternally 
suffer  :  methinks  they  that  believe  this  to  be  certainly 
true,  should  never  be  at  any  quiet  in  themselves,  till  they 
were  fully  assured  of  their  being  heirs  of  the  kingdom. 
Lord,  what  a  strange  madness  is  this,  that  men,  who  know 
they  must  presently  enter  upon  unchangeable  joy  or  pain, 


183 

should  yet  live  as  uncertain  what  shall  be  their  doom,  as 
if  they  had  never  heard  of  any  such  state ;  yea,  and  live 
as  quietly  and  merrily  in  this  uncertainty,  as  if  all  were 
made  sure,  and  there  were  no  danger  !  Are  these  men 
alive  or  dead?  Are  they  awake  or  asleep?  What  do 
they  think  on  ?  Where  are  their  hearts  ?  If  they  have 
but  a  weighty  suit  at  law,  how  careful  are  they  to  know 
whether  it  will  go  for  or  against  tbem  ?  If  they  were  to 
be  tried  for  their  lives  at  an  earthly  bar,  how  careful  would 
they  be  to  know  whether  they  should  be  saved  or  con- 
demned, especially  if  their  care  might  surely  save  them ! 
If  they  be  dangerously  sick,  they  will  inquire  of  the  phy- 
sician, What  think  you,  Sir,  shall  I  escape  or  not?  But 
in  the  business  of  their  salvation,  they  are  content  to  be 
uncertain.  If  you  ask  most  men  "  a  reason  of  the  hope 
that  is  in  them,"  they  will  say,  "  Because  God  is  merciful, 
and  Christ  died  for  sinners,"  and  the  like  general  reasons, 
which  any  man  in  the  world  may  give  as  well  as  they  : 
but  put  them  to  prove  their  interest  in  Christ,  and  in  the 
saving  mercy  of  God,  and  they  can  say  nothing  to  the 
purpose.  If  God  or  man  should  say  to  them,  what  case  is 
thy  soul  in,  man?  Is  it  regenerate,  sanctified,  and  par- 
doned, or  not?  He  would  say,  as  Cain  of  Abel,  "  I  know 
not ;  am  I  my  soul's  keeper  ?  I  hope  well,  I  trust  God 
with  my  soul ;  I  shall  speed  as  well  as  other  men  do  :  I 
thank  God,  I  never  made  any  doubt  of  my  salvation." 
Thou  hast  cause  to  doubt,  because  thou  never  didst  doubt ; 
and  yet  more,  because  thou  hast  been  so  careless  in  thy 
confidence.  What  do  thy  expressions  discover,  but  a 
wilful  neglect  of  thy  own  salvation?  As  a  ship-master 
that  should  let  his  vessel  alone,  and  say,  "  I  will  venture 
it  among  the  rocks,  and  waves,  and  winds ;  I  will  trust 
God  with  it;  it  will  speed  as  well  as  other  vessels." 
What  horrible  abuse  of  God  is  this,  to  pretend  to  trust 


184 

God,  to  cloak  their  own  wilful  negligence  !  If  thou  didst 
really  trust  God,  thou  wouldst  also  be  ruled  by  him,  and 
trust  him  in  his  own  appointed  way.  He  requires  thee  to 
give  "  diligence  to  make  thy  calling  and  election  sure," 
and  so  trust  him.  He  hath  marked  thee  out  a  way  in 
Scripture,  by  which  thou  art  charged  to  search  and  try 
thyself,  and  mayest  arrive  at  certainty.  Were  he  not  a 
foolish  traveller,  that  would  hold  on  his  way,  when  he 
does  not  know  whether  he  be  right  or  wrong  ;  and  say, 
"  I  hope  I  am  right ;  I  will  go  on,  and  trust  in  God  ?  " 
Art  thou  not  guilty  of  this  folly  in  thy  travels  to  eternity  ? 
not  considering,  that  a  little  serious  inquiry,  whether  thy 
way  be  right,  might  save  thee  a  great  deal  of  labor,  which 
thou  bestowest  in  vain,  and  must  undo  again,  or  else  thou 
wilt  miss  of  salvation,  and  undo  thyself. 

2.  How  canst  thou  think  or  speak  of  the  great  God 
without  terror,  as  long  as  thou  art  uncertain  whether  he 
be  thy  father,  or  thy  enemy,  and  knowest  not  but  all  his 
perfections  may  be  employed  against  thee  ?  Or  of  Jesus 
Christ,  when  thou  knowest  not  whether  his  blood  hath 
purged  thy  soul ;  whether  he  will  condemn  or  acquit  thee 
in  judgment  ;  or  whether  he  be  the  foundation  of  thy 
happiness,  or  a  stone  of  stumbling  to  break  thee,  and 
grind  thee  to  powder  ?  How  canst  thou  open  the  Bible, 
and  read  a  chapter,  but  it  should  terrify  thee  1  Methinks 
every  leaf  should  be  to  thee  as  Belshazzar's  writing  on 
the  wall,  except  only  that  which  draws  thee  to  try  and 
reform.  If  thou  readest  the  promises,  thou  knowest  not 
whether  they  shall  be  fulfilled  to  thee.  If  thou  readest 
the  threatenings,  for  any  thing  thou  knowest,  thou  readest 
thy  own  sentence.  No  wonder  thou  art  an  enemy  to 
plain  preaching,  and  say  of  the  minister,  as  Ahab  of  the 
prophet,  "  I  hate  him,  for  he  doth  not  prophecy  good 
concerning  me,  but  evil."     How  canst  thou  without  terror 


185 

join  in  prayer  ?  When  thou  receivest  the  sacrament,  thou 
knowest  not  whether  it  be  thy  bane  or  bliss.  What 
comfort  canst  thou  find  in  thy  friends,  and  honors,  and 
houses,  and  lands,  till  thou  knowest  thou  hast  the  love  of 
God  with  them,  and  shalt  have  rest  with  him  when  thou 
leavest  them?  Offer  a  prisoner,  before  he  knows  his 
sentence,  either  music,  or  clothes,  or  preferment;  what 
are  they  to  him  till  he  knows  he  shall  escape  with  his 
life  ?  for  if  he  knows  he  must  die  the  next  day,  it  will  be 
a  small  comfort  to  die  rich  or  honorable.  Methinks  it 
should  be  so  with  thee,  till  thou  knowest  thy  eternal  state. 
When  thou  liest  down  to  take  thy  rest,  methinks  the 
uncertainty  of  thy  salvation  should  keep  thee  waking,  or 
amaze  thee  in  thy  dreams,  and  trouble  thy  sleep.  Doth 
it  not  grieve  thee  to  see  the  people  of  God  so  comfortable 
in  their  way  to  glory,  when  thou  hast  no  good  hope  of 
ever  enjoying  it  thyself?  How  canst  thou  think  of  thy 
dying  hour  ?  Thou  knowest  it  is  near,  and  there  is  no 
avoiding  it,  nor  any  medicine  found  out  that  can  prevent 
it.  If  thou  shouldst  die  this  day,  (and  who  "  knows 
what  a  day  may  bring  forth?")  thou  art  not  certain 
whether  thou  shalt  go  to  heaven  or  hell.  And  canst  thou 
be  merry,  till  thou  art  got  out  of  this  dangerous  state? 
What  shift  dost  thou  make  to  preserve  thy  heart  from 
horror,  when  thou  rememberest  the  great  judgment-day, 
and  everlasting  flames?  When  thou  hearest  of  it,  dost 
thou  not  tremble,  as  Felix?  If  the  "keepers  shook,  and 
became  as  dead  men,  when  they  saw  the  angel  come  and 
roll  back  the  stone  from  Christ's  sepulchre,"  how  canst 
thou  think  of  living  in  hell  with  devils,  till  thou  hast  some 
well-grounded  assurance  that  thou  shalt  escape  it  ?  Thy 
bed  is  very  soft,  or  thy  heart  is  very  hard,  if  thou  canst 
sleep  soundly  in  this  uncertain  case. 
17 


186 

3.  If  this  general  uncertainty  of  the  world  about  their 
salvation  were  remediless,  then  must  it  be  borne  as  other 
unavoidable  miseries.  But,  alas !  the  common  cause  is 
wilful  negligence.  Men  will  not  be  persuaded  to  use  the 
remedy.  The  great  means  to  conquer  this  uncertainty  is 
self-examination,  or  the  serious  and  diligent  trying  of  a 
man's  heart  and  state  by  the  rule  of  Scripture.  Either 
men  understand  not  the  nature  and  use  of  this  duty,  or 
else  they  will  not  be  at  the  pains  to  try.  Go  through  a 
congregation  of  a  thousand  men,  and  how  few  of  them 
shall  you  meet  with,  that  ever  bestowed  one  hour  in  all 
their  lives  in  a  close  examination  of  their  title  to  heaven  ! 
Ask  thy  own  conscience,  Reader,  when  was  the  time,  and 
where  was  the  place,  that  ever  thou  solemnly  tookest  thy 
heart  to  task,  as  in  the  sight  of  God,  and  didst  examine  it 
by  Scripture,  whether  it  be  renewed  or  not  ?  whether  it 
be  holy  or  not?  whether  it  be  set  most  on  God  or  the 
creatures,  on  heaven  or  earth?  And  when  didst  thou 
follow  on  this  examination  till  thou  hadst  discovered  thy 
condition,  and  passed  sentence  on  thyself  accordingly? 
But  because  this  is  a  work  of  so  high  importance,  and  so 
commonly  neglected,  I  will  therefore  show — that  it  is 
possible,  by  trying  to  come  to  a  certainty  ; — what  hinders 
men  from  trying  and  knowing  their  state  ; — then  offer 
motives  to  examine — and  directions, — together  with  some 
marks  out  of  Scripture,  by  which  you  may  try,  and 
certainly  know,  whether  you  are  the  people  of  God  or  not. 

4.  (1.)  Scripture  shows,  that  the  certainty  of  salvation 
may  be  attained,  and  ought  to  be  labored  for,  when  it  tells 
us  so  frequently,  that  the  saints  before  us  have  known 
their  justification  and  future  salvation  :  when  it  declares, 
that  "  whosoever  believeth  in  Christ,  shall  not  perish,  but 
have  everlasting  life ;  "  which  it  would  be  in  vain  to 
declare,  if  we  cannot  know  ourselves  to  be  believers  or 


187 

not :  when  it  makes  such  a  wide  difference  between  the 
children  of  God,  and  the  children  of  the  devil  :  when  it 
bids  us  "  give  diligence  to  make  our  calling  and  election 
sure  ;  "  and  earnestly  urges  us  to  examine,  prove,  know 
our  own  selves,  whether  we  be  in  the  faith,  and  whether 
Jesus  Christ  be  in  us,  except  we  be  reprobates  :  also 
when  its  precepts  require  us  to  rejoice  always,  to  call 
God  our  Father,  to  live  in  his  praises,  to  love  Christ's 
appearing,  to  wish  that  he  may  come  quickly,  and  to 
comfort,  ourselves  with  the  mention  of  it.  But  who  can 
do  any  of  these  heartily,  that  is  not  in  some  measure  sure 
that  he  is  the  child  of  God  1 

5.  (2.)  Among  the  many  hinderances  which  keep  men 
from  self-examination,  we  cannot  doubt  but  Satan  will  do 
his  part.  If  all  the  power  he  hath,  or  all  the  means  and 
instruments  he  can  employ,  can  do  it,  he  will  be  sure 
above  all  duties  to  keep  you  from  this.  He  is  loath  the 
godly  should  have  the  joy,  assurance,  and  advantage 
against  corruption,  which  the  faithful  performance  of  self- 
examination  would  procure  them.  As  for  the  ungodly, 
he  knows  if  they  should  once  earnestly  examine,  they 
would  find  out  his  deceits,  and  their  own  danger,  and  so 
be  very  likely  to  escape  him.  How  could  he  get  so  many 
millions  to  hell  willingly,  if  they  knew  they  were  going 
thither  I  And  how  could  they  avoid  knowing  it,  if  they 
did  but  thoroughly  try :  having  such  a  clear  light  and 
sure  rule  in  the  Scripture  to  discover  it  ?  If  the  snare  be 
not  hid,  the  bird  will  escape  it.  Satan  knows  how  to 
angle  for  souls  better  than  to  show  them  the  hook  and 
line,  or  fright  them  away  with  a  noise,  or  with  his  own 
appearance.  Therefore  he  labors  to  keep  them  from  a 
searching  ministry ;  or  to  keep  the  minister  from  helping 
them  to  search,  or  to  take  off  the  edge  of  the  Word,  that 
it  may  not   pierce    and   divide ;   or   to   turn    away   their 


thoughts  :  or  to  possess  them  with  prejudice.  Satan 
knows  when  the  minister  has  provided  a  searching  sermon, 
fitted  to  the  state  and  necessity  of  a  hearer  :  and  therefore 
he  will  keep  him  away  that  day.  if  it  be  possible ;  or  cast 
him  into  a  sleep:  or  steal  away  the  Word  bv  the  cares 
and  talk  of  the  world:  or  some  way  prevent  its  operation. 
6.  Another  great  hinderance  to  self-examination  arises 
from  wicked  men.  Their  examples  ;  their  merry  company 
and  discourse :  their  continually  insisting  on  worldly 
cerns  :  their  raillery  and  scofls  at  godly  persons ;  also 
their  persuasions,  allurements,  and  threats,  are  each  of 
them  exceedingly  great  temptations  to  security.  God 
doth  scarcely  ever  open  the  eyes  of  a  poor  sinner,  to  see 
that  his  way  is  wrong,  but  presently  there  is  a  multitude 
of  Satan's  apostles  ready  to  deceive  and  settle  him  again 
in  the  quiet  possession  of  his  former  master.  ""What  ! '" 
say  they,  K  da  you  make  a  doubt  of  your  salvation,  who- 
have  lived  so  well,  and  done  nobody  any  harm  ?  God  is 
merciful :  and  if  such  as  you  shall  not  be  saved.  God  help 
a  great  many  !  What  do  you  think  of  all  your  forefathers  ? 
And  what  will  become  of  all  your  friends  and  neighbors 
that  live  as  you  do  ?  Will  they  all  be  damned  I  Come» 
come,  if  you  hearken  to  these  preachers,  they  will  drive 
you  out  of  your  wits.  Are  not  all  men  sinners  !  And 
did  not  Christ  die  to  save  sinners  I  Never  trouble  vour 
head  with  these  thoughts,  and  you  shall  do  well.'"''  O  how 
manv  thousands  have  such  charms  kept  asleep  in  deceit 
and  security,  till  death  and  hell  have  awakened  them ! 
The  Lord  calls  to  the  sinner  and  tells  him.  "  The  gate  is 
strait,  the  way  is  narrow,  and  few  find  it  :  try  and 
examine,  give  diligence  to  make  sure.''  The  world  cries, 
•  Never  doubt,  never  trouble  yourselves  with  these 
thoughts."  In  this  strait,  sinner,  consider,  it  is  Christ, 
and  not  your  forefathers,  or  neighbors,  or  friends,  that  must 


189 

judge  you  at  last ;  and  if  Christ  condemn  you,  these  cannot 
save  you  :  therefore  common  reason  may  tell  you,  that  it  is 
not  from  the  words  of  ignorant  men,  but  from  the  word  of 
God  you  must  fetch  your  hopes  of  salvation.  When  Ahab 
would  inquire  among  the  multitude  of  flattering  prophets, 
it  was  his  death.  They  can  flatter  men  into  the  snare, 
but  they  cannot  tell  how  to  bring  them  out.  "  Let  no 
man  deceive  you  with  vain  words  ;  for  because  of  these 
things  cometh  the  wrath  of  God  upon  the  children  of 
disobedience  :  be  not  ye  therefore  partakers  with  them." 

7.  But  the  greatest  hinderances  are  in  men's  own  hearts. 
— Some  are  so  ignorant,  that  they  know  not  what  self- 
examination  is,  nor  what  a  minister  means  when  he 
persuadeth  them  to  try  themselves :  or  they  know  not 
that  there  is  any  necessity  for  it,  but  think  every  man 
is  bound  to  believe  that  his  sins  are  pardoned,  whether  it 
be  true  or  false,  and  that  it  is  a  great  fault  to  make  any 
question  of  it ;  or  they  do  not  think  that  assurance  can  be 
attained;  or  that  there  is  any  great  difference  between 
one  man  and  another,  but  that  we  are  all  Christians,  and 
therefore  need  not  trouble  ourselves  any  further ;  or  at 
least  they  know  not  wherein  the  difference  lies.  They 
have  as  gross  an  idea  of  regeneration  as  Nicodemus  had. 
— Some  will  not  believe  that  God  will  ever  make  such  a 
difference  betwixt  men  in  the  life  to  come,  and  therefore 
will  not  search  themselves,  whether  they  differ  here. — 
Some  are  so  stupified,  say  what  we  can  to  them,  that  they 
lay  it  not  to  heart,  but  give  us  the  hearing,  and  there  is 
the  end. — Some  are  so  possessed  with  self-love  and  pride, 
that  they  will  not  so  much  as  suspect  they  are  in  danger : 
like  a  proud  tradesman,  who  scorns  the  prudent  advice  of 
casting  up  his  books ;  as  fond  parents  will  not  believe  or 
hear  any  evil  of  their  children. — Some  are  so  guilty,  that 
they  dare  not  try,  and  yet  they  dare  venture  on  a  more 
17* 


190 

dreadful  trial. — Some  are  so  in  love  with  sin,  and  so 
dislike  the  way  of  God,  that  they  dare  not  try  their  ways, 
lest  they  be  forced  from  the  course  they  love,  to  that  which 
they  loathe. — Some  are  so  resolved  never  to  change  their 
present  state,  that  they  neglect  examination  as  a  useless 
thing.  Before  they  will  seek  a  new  way,  when  they  have 
lived  so  long,  and  gone  so  far,  they  will  put  their  eternal 
state  to  the  venture,  come  of  it  what  will.  Many  men 
are  so  busy  in  the  world,  that  they  cannot  set  themselves 
to  the  trying  their  title  to  heaven.  Others  are  so  clogged 
with  slothfulness  of  spirit,  that  they  will  not  be  at  the 
pains  of  an  hour's  examination  of  their  own  hearts. — But 
the  most  common  and  dangerous  impediment  is  that  false 
faith  and  hope,  commonly  called  presumption,  which 
bears  up  the  hearts  of  the  greatest  part  of  the  world,  and 
so  keeps  them  from  suspecting  their  danger. 

8.  And  if  a  man  should  break  through  all  these  hin- 
derances,  and  set  upon  the  duty  of  self-examination,  yet 
assurance  is  not  presently  attained.  Too  many  deceive 
themselves  in  their  inquiries  after  it,  through  one  or  other 
of  the  following  causes — There  is  such  confusion  and 
darkness  in  the  soul  of  man,  especially  of  an  unregenerate 
man,  that  he  can  scarcely  tell  what  he  doth,  or  what  is  in 
him. — As  in  a  house,  where  nothing  is  in  its  proper  place, 
it  will  be  difficult  to  find  what  is  wanted ;  so  it  is  in 
the  heart  where  all  things  are  in  disorder. — Most  men 
accustom  themselves  to  be  strangers  at  home,  and  too 
little  observe  the  temper  and  motions  of  their  own  hearts. 
— Many  are  resolved  what  to  judge  before  they  try  ;  like 
a  bribed  judge,  who  examines  as  if  he  would  judge 
uprightly,  when  he  is  previously  resolved  which  way  the 
cause  shall  go. — Men  are  partial  in  their  own  cause : 
ready  to  think  their  great  sins  small,  and  their  small  sins 
none  ;  their  gifts  of  nature  to  be  the  work  of  grace,  and  to 


191 

say,  "  All  these  have  I  kept  from  my  youth ;  I  am  rich, 
and  increased  in  goods,  and  have  need  of  nothing. — Most 
men  search  but  by  the  halves.  If  it  will  not  easily  and 
quickly  be  done,  they  are  discouraged,  and  leave  off. 
They  try  themselves  by  false  marks  and  rules ;  not 
knowing  wherein  the  truth  of  Christianity  doth  consist ; 
some  looking  beyond,  and  some  short  of  the  Scripture- 
standard.  And  frequently  they  miscarry  in  this  work  by 
attempting  it  in  their  own  strength  :  as  some  expect  the 
Spirit  should  do  it  without  them,  so  others  attempt  it 
themselves,  without  seeking  or  expecting  the  help  of 
the  Spirit.  Both  these  will  certainly  miscarry  in  their 
assurance. 

9.  Some  other  hinderances  keep  even  true  Christians 
from  comfortable  certainty.  As  for  instance  :  The  weak- 
ness of  grace.  Small  things  are  hardly  discerned.  Most 
Christians  content  themselves  with  a  small  measure  of 
grace,  and  do  not  follow  on  to  spiritual  strength  and 
manhood.  The  chief  remedy  for  such  would  be  to  follow 
on  their  duty,  till  their  grace  be  increased,  Wait  upon 
God  in  the  use  of  his  prescribed  means,  and  he  will 
undoubtedly  bless  you  with  increase.  O  that  Christians 
would  bestow  most  of  that  time  to  getting  more  grace, 
which  they  bestow  in  anxious  doubtings  whether  they 
have  any  or  none  ;  and  lay  out  those  serious  affections  in 
praying  for  more  grace,  which  they  bestow  in  fruitless 
complaints  !  I  beseech  thee,  Christian,  take  this  advice 
as  from  God  ;  and  then,  when  thou  believest  strongly, 
and  lovest  fervently,  thou  canst  no  more  doubt  of  thy 
faith  and  love,  than  a  man  that  is  very  hot  can  doubt  of 
his  warmth,  or  a  man  that  is  strong  and  lusty,  can  doubt 
of  his  being  alive.  Christians  hinder  their  own  comfort 
by  looking  more  at  signs,  which  tell  them  what  they  are, 
than  at  precepts,  which  tell  them  what  they  should  do  : 


192 

as  if  their  present  case  must  needs  be  their  everlasting 
case  ;  and  if  they  be  now  unpardoned,  there  were  no 
remedy.  Were  he  not  mad,  that  would  lie  weeping 
because  he  is  not  pardoned,  when  his  prince  stands  by  all 
the  while  offering  him  pardon,  and  persuading  him  to 
accept  of  it?  Justifying  faith,  Christian,  is  not  thy 
persuasion  of  God's  special  love  to  thee,  but  thy  accepting 
Christ  to  make  thee  lovely.  It  is  far  better  to  accept 
Christ  as  offered,  than  spend  so  much  time  in  doubting 
whether  we  have  Christ  or  not. — Another  cause  of  distress 
to  Christians  is,  their  mistaking  assurance  for  the  joy  that 
sometimes  accompanies  it.  As  if  a  child  should  take 
himself  for  a  son  no  longer  than  while  he  sees  the  smiles 
of  his  father's  face,  or  hears  the  comfortable  expressions 
of  his  mouth  ;  and  as  if  the  father  ceased  to  be  a  father, 
whenever  he  ceased  those  smiles  and  speeches. — The 
trouble  of  souls  is  also  increased  by  their  not  knowing  the 
ordinary  way  of  God's  conveying  comfort.  They  think 
they  have  nothing  to  do  but  to  wait  when  God  will  bestow 
it.  But  they  must  know,  that  the  matter  of  their  comfort 
js  in  the  promises,  and  thence  they  must  fetch  it  as  often 
as  they  expect  it,  by  daily  and  diligently  meditating  upon 
the  promises  ;  and  in  this  way  they  may  expect  the  Spirit 
will  communicate  comfort  to  their  souls.  The  joy  of  the 
promises,  and  the  joy  of  the  Holy  Ghost,  are  one  :  add  to 
this,  their  expecting  a  greater  measure  of  assurance  than 
God  usually  bestows,  As  long  as  they  have  any  doubting, 
they  think  they  have  no  assurance.  They  consider  not 
that  there  are  many  degrees  of  certainty.  While  they  are 
here,  they  shall  "  know  but  in  part." — Add  also,  their 
deriving  their  comfort  at  first  from  insufficient  grounds. 
This  may  be  the  case  of  a  gracious  soul,  who  hath  better 
grounds,  but  doth  not  see  them.  As  an  infant  hath  life 
before    he   knoweth   it,    and   many    misapprehensions   of 


193 

himself  and  other  things,  yet  it  will  not  follow  that  he 
hath  no  life.  So  when  Christians  find  a  flaw  in  their 
first  comforts,  they  are  not  to  judge  it  a  flaw  in  their 
safety.  Many  continue  under  doubting,  through  the 
exceeding  weakness  of  their  natural  parts.  Many  honest 
hearts  have  weak  heads,  and  know  not  how  to  perform 
the  work  of  self-trial.  They  will  acknowledge  the 
premises,  and  yet  deny  the  apparent  conclusion.  If  God 
do  not  some  other  way  supply  the  defect  of  their  reason, 
I  see  not  how  they  should  have  clear  and  settled  peace. 
One  great  and  too  common  cause  of  distress  is,  the  secret 
maintaining  some  known  sin.  This  abates  the  degree  of 
our  graces,  and  so  makes  them  more  undiscernible.  It 
obscureth  that  which  it  destroyeth  not;  for  it  beareth 
such  sway  that  grace  is  not  in  action ;  nor  seems  to  stir, 
nor  is  scarce  heard  speak  for  the  noise  of  this  corruption. 
It  guts  out  or  dimmeth  the  eye  of  the  soul,  and  stupifies 
it,  that  it  can  neither  see  nor  feel  its  own  condition. 
But  especially  it  provokes  God  to  withdraw  himself,  his 
comforts,  and  the  assistance  of  his  Spirit,  without  which 
we  may  search  long  enough  before  we  have  assurance, 
God  hath  made  a  separation  between  sin  and  peace.  As 
long  as  thou  dost  cherish  thy  pride,  thy  love  of  the  world, 
the  desires  of  the  flesh,  or  any  unchristian  practice,  thou 
expectest  comfort  in  vain.  If  a  man  setteth  up  his  idols 
in  his  heart,  and  putteth  the  stumbling-block  of  his 
iniquity  before  his  face,  and  cometh  to  a  minister,  or  to 
God,  to  inquire  for  comfort,  instead  of  comforting  him, 
God  "  will  answer  him  that  cometh,  according  to  the 
multitude  of  his  idols." — Another  very  great  and  common 
cause  of  the  want  of  comfort  is,  when  grace  is  not  kept 
in  constant  and  lively  exercise.  The  way  of  painful 
duty,  is  the  way  of  fullest  comfort.  Peace  and  comfort 
are  Christ's  great    encouragements   to   faithfulness   and 


194 

obedience ;  and  therefore,  though  our  obedience  does  not 
merit  them,  yet  they  usually  rise  and  fall  with  our  dili- 
gence in  duty.  As  prayer  must  have  faith  and  fervency 
to  procure  it  success,  besides  the  blood  and  intercession  of 
Christ,  so  must  all  other  parts  of  our  obedience.  If  thou 
grow  seldom,  and  customary,  and  cold  in  duty,  especially 
in  thy  secret  prayers  to  God,  and  yet  findest  no  abatement 
in  thy  joys,  I  cannot  but  fear  thy  joys  are  either  carnal  or 
diabolical.  Besides,  grace  is  never  apparent  and  sensible 
to  the  soul,  but  while  it  is  in  action ;  therefore  want  of 
action  must  cause  want  of  assurance.  And  the  action  of 
the  soul  upon  such  excellent  objects,  naturally  bringeth 
consolation  with  it.  The  very  act  of  loving  God  in  Christ 
is  inexpressibly  sweet.  The  soul  that  is  best  furnished 
with  grace,  when  it  is  not  in  action,  is  like  a  lute  well 
stringed  and  tuned,  which  while  it  lieth  still,  maketh  no 
more  music  than  a  common  piece  of  wood  ;  but  when  it 
is  handled  by  a  skilful  musician,  the  melody  is  delightful. 
Some  degree  of  comfort  follows  every  good  action,  as  heat 
accompanies  fire,  and  as  beams  and  influence  issue  from 
the  sun.  A  man  that  is  cold,  should  labor  till  heat  be 
excited ;  so  he  that  wants  assurance  must  not  stand  still, 
but  exercise  his  graces,  till  his  doubts  vanish.  The  want 
of  consolation  in  the  soul  is  also  very  commonly  owing  to 
bodily  melancholy.  It  is  no  more  wonder  for  a  conscien- 
tious man,  under  melancholy,  to  doubt,  and  fear,  and 
despair,  than  for  a  sick  man  to  groan,  or  a  child  to  cry- 
when  it  is  chastised.  Without  the  physician  in  this  case, 
the  labors  of  the  divine  are  usually  in  vain.  You  may 
silence,  but  you  cannot  comfort  them.  You  may  make 
them  confess  they  have  some  grace,  and  yet  cannot  bring 
them  to  the  comfortable  conclusion.  All  the  good  thoughts 
of  their  state  which  you  can  possibly  help  them  to,  are 
seldom  above  a  day  or  two  old.     They  cry  out  of  sin,  and 


195 

the  wrath  of  God,  when  the  chief  cause  is  in  their  bodily 
distemper. 

10.  (3.)  As  for  motives  to  persuade  to  the  duty  of 
self-examination,  I  entreat  you  to  consider  the  following  : 
— To  be  deceived  about  your  title  to  heaven  is  very  easy. 
Many  are  now  in  hell,  that  never  suspected  any  falsehood 
in  their  hearts,  that  excelled  in  worldly  wisdom,  that  lived 
in  the  clear  light  of  the  gospel,  and  even  preached  against 
the  negligence  of  others.  To  be  mistaken  in  this  great 
point  is  also  very  common.  It  is  the  case  of  most  in  the 
world.  In  the  old  world,  and  in  Sodom,  we  find  none 
that  were  in  any  fear  of  judgment.  Almost  all  men 
among  us  verily  look  to  be  saved;  yet  Christ  tells  us, 
"  there  be  few  that  find  the  strait  gate,  and  narrow  way, 
which  leadeth  unto  life."  And  if  such  multitudes  are 
deceived,  should  we  not  search  the  more  diligently,  lest 
we  should  be  deceived  as  well  as  they  1 — Nothing  is  more 
dangerous  than  to  be  thus  mistaken.  If  the  godly  judge 
their  state  worse  than  it  is,  the  consequences  of  this 
mistake  will  be  sorrowful ;  but  the  mischief  flowing  from 
the  mistake  of  the  ungodly  is  unspeakable.  It  will 
exceedingly  confirm  them  in  the  service  of  Satan.  It 
will  render  ineffectual  the  means  that  should  do  them 
good.  It  will  keep  a  man  from  compassionating  his  own 
soul.  It  is  a  case  of  the  greatest  moment,  where  ever- 
lasting salvation  or  damnation  is  to  be  determined  :  and 
if  you  mistake  till  death,  you  are  undone  for  ever. 
Seeing  then  the  danger  is  so  great,  what  wise  man 
would  not  follow  the  search  of  his  heart  both  day  and 
night,  till  he  were  assured  of  his  safety  1  Consider  how 
small  the  labor  of  this  duty  is  in  comparison  of  that 
sorrow  which  followeth  its  neglect.  You  can  endure  to 
toil  and  sweat  from  year  to  year,  to  prevent  poverty,  and 
why  not  spend  a  little  time  in  self-examination,  to  prevent 


196 

eternal  misery  1  By  neglecting  this  duty,  you  can  scarce 
do  Satan  a  greater  pleasure,  nor  yourselves  a  greater 
injury.  It  is  the  grand  design  of  the  devil,  in  all  his 
temptations,  to  deceive  you,  and  keep  you  ignorant  of 
your  danger,  till  you  feel  the  everlasting  flames;  and 
will  you  join  with  him  to  deceive  yourself?  If  you  do 
this  for  him,  you  do  the  greatest  part  of  his  work.  And 
hath  he  deserved  so  well  of  you,  that  you  should  assist 
him  in  such  a  design  as  your  damnation  ?  The  time  is 
nigh  when  God  will  search  you.  If  it  be  but  in  this  life 
by  affliction,  it  will  make  you  wish  that  you  had  tried  and 
judged  yourselves,  that  you  might  have  escaped  the 
judgment  of  God.  It  was  a  terrible  voice  to  Adam, 
"Where  art  thou?  Hast  thou  eaten  of  the  tree?"  And 
to  Cain,  "Where  is  thy  brother?"  Men  "  consider  not 
in  their  hearts  that  I,"  saith  the  Lord,  "  remember  all 
their  wickedness  :  now  their  own  doings  have  beset  them 
about;  they  are  before  my  face."  Consider  also  what 
would  be  the  sweet  effects  of  this  self-examination. 
If  thou  be  upright  and  godly,  it  will  lead  thee  straight 
towards  assurance  of  God's  love  ;  if  thou  be  not,  though 
it  will  trouble  thee  at  the  present,  yet  it  will  tend  to  thy 
happiness,  and  at  length  lead  thee  to  the  assurance  of  that 
happiness.  Is  it  not  a  desirable  thing  to  know  what  shall 
befall  us  hereafter  ?  especially  what  shall  befall  our  souls  ? 
and  what  place  and  state  we  must  be  in  for  ever  ?  And 
as  the  very  knowledge  itself  is  desirable,  how  much 
greater  will  the  comfort  be  of  that  certainty  of  salvation  ? 
What  sweet  thoughts  wilt  thou  have  of  God  ?  All  that 
greatness  and  justice,  which  is  the  terror  of  others,  will 
be  thy  joy.  How  sweet  may  be  thy  thoughts  of  Christ, 
and  the  blood  he  hath  shed,  and  the  benefits  he  hath 
procured !  How  welcome  will  the  word  of  God  be  to 
thee,  and  how  beautiful  the  very  feet  of  those  that  bring 


197 

It  I  How  sweet  will  be  the  promises  when  thou  art  sure 
they  are  thine  own !  The  very  threatenings  will  occasion 
thy  comfort,  to  remember  that  thou  hast  escaped  them. 
What  boldness  and  comfort  mayest  thou  then  have  in 
prayer,  when  thou  canst  say,  "  Our  Father,"  in  full  assur- 
ance !  It  will  make  the  Lord's  supper  a  refreshing  feast 
to  thy  soul.  It  will  multiply  the  sweetness  of  every  com- 
mon mercy.  How  comfortably  mayest  thou  then  undergo 
all  afflictions  !  How  will  it  sweeten  thy  forethoughts  of 
death  and  judgment,  of  heaven  and  hell !  How  lively  will 
it  make  thee  in  the  work  of  the  Lord,  and  how  profitable 
to  all  around  thee  !  What  vigor  will  it  infuse  into  all  thy 
graces  and  affections,  kindle  thy  repentance,  inflame  thy 
love,  quicken  thy  desires,  and  confirm  thy  faith,  be  a 
fountain  of  continual  rejoicing,  overflow  thy  heart  with 
thankfulness,  raise  thee  high  in  the  delightful  work  of 
praise,  help  thee  to  be  heavenly-minded,  and  render  thee 
persevering  in  all !  All  these  sweet  effects  of  assurance 
would  make  thy  life  a  heaven  upon  earth. 

11.  Though  I  am  certain  these  motives  have  weight  of 
reason  in  them,  yet  I  am  jealous,  Reader,  lest  you  lay 
aside  the  book,  as  if  you  had  done,  and  never  set  yourself 
to  the  practice  of  the  duty.  The  case  in  hand  is  of  the 
greatest  moment,  whether  thou  shalt  everlastingly  live  in 
heaven  or  hell.  I  here  request  thee,  in  behalf  of  thy  soul ; 
nay,  I  charge  thee,  in  the  name  of  the  Lord,  that  thou 
defer  no  longer,  but  take  thy  heart  to  task  in  good  earnest, 
and  think  with  thyself,  "  Is  it  so  easy,  so  common,  and  so 
dangerous  to  be  mistaken  ?  Are  there  so  many  wrong 
ways  1  Is  the  heart  so  deceitful  ?  Why  then  do  I  not 
search  into  every  corner,  till  I  know  my  state  1  Must  I 
so  shortly  undergo  the  trial  at  the  bar  of  Christ  ?  And  do 
I  not  presently  try  myself?  What  a  case  were  I  in,  if  I 
should  then  miscarry  ?  May  I  know  by  a  little  diligent 
18 


mm 

193 

inquiry  now  ;  and  do  I  stick  at  the  labor  ?  "  But  perhaps 
thou  wilt  say,  "  I  know  not  how  to  do  it."  In  that  I  am 
now  to  give  thee  directions ;  but.  alas !  it  will  be  in  vain. 
if  thou  art  not  resolved  to  practise  them.  Wilt  thou, 
therefore,  before  thou  goest  any  further,  here  promise 
before  the  Lord,  to  set  thyself  upon  the  speedy  perform- 
ance of  the  duty,  according  to  the  directions  I  shall  lay 
down  from  the  word  of  God.  I  demand  nothing  unrea- 
sonable or  impossible.  It  is  but  to  bestow  a  few  hours,  to 
know  what  shall  become  of  thee  for  ever.  If  a  neighbor, 
or  a  friend,  desire  but  an  hour's  time  of  thee  in  conversa- 
tion, or  business,  or  any  thing  in  which  thou  mayest  be  of 
service,  surely  thou  wouldst  not  deny  it ;  how  much  less 
shouldst  thou  deny  this  to  thyself  in  so  great  an  affair  ! 
I  pray  thee  to  take  from  me  this  request,  as  if,  in  the  name 
of  Christ,  I  presented  it  to  thee  on  my  knees :  and  I  will 
betake  me  on  my  knees  to  Christ  again,  to  beg  that  he 
will  persuade  thy  heart  to  the  duty. 

12.  (4.)  The  directions  how  to  examine  thyself  are 
such  as  these  : — Empty  thy  mind  of  all  other  cares  and 
thoughts,  that  they  may  not  distract  or  divide  thy  mind. 
This  work  will  be  enough  at  once,  without  joining  others 
with  it.  Then  fall  down  before  God  in  hearty  prayer, 
desiring  the  assistance  of  his  Spirit,  to  discover  to  thee  the 
plain  truth  of  thy  condition,  and  to  enlighten  thee  in  the 
whole  progress  of  this  work.  Make  choice  of  the  most 
convenient  time  and  place.  Let  the  place  be  the  most 
private  :  and  the  time,  when  you  have  nothing  to  interrupt 
you  ;  and  if  possible,  let  it  be  the  present  time.  Have  in 
readiness,  either  in  memory  or  writing,  some  Scriptures, 
containing  the  descriptions  of  the  saints,  and  the  gospel 
terms  of  salvation :  and  convince  thyself  thoroughly  of 
their  infallible  truth.  Proceed  then  to  put  the  question  to 
thyself.     Let  it  not  be,  whether  there  be  any  good  in  thee 


199 

at  all  ?  nor,  whether  thou  hast  such  or  such  a  degree  and 
measure  of  grace  ?  but  whether  such  or  such  a  saving 
grace  be  in  thee  in  sincerity  or  not  ?  If  thy  heart  draw 
back  from  the  work,  force  it  on.  Lay  thy  command  upon 
it.  Let  reason  interpose,  and  use  its  authority.  Yea,  lay 
the  command  of  God  upon  it,  and  charge  it  to  obey,  upon 
the  pain  of  his  displeasure.  Let  conscience  also  do  its 
office,  till  thy  heart  be  excited  to  the  work. — Nor  let  thy 
heart  trifle  away  the  time,  when  it  should  be  diligently  at 
the  work.  Do  as  the  Psalmist — "  My  spirit  made  diligent 
search."  He  that  can  prevail  with  his  own  heart,  shall 
also  prevail  with  God. — If,  after  all  thy  pains,  thou  art  not 
resolved,  then  seek  out  for  help.  Go  to  one  that  is  godly, 
experienced,  able,  and  faithful,  and  tell  him  thy  case,  and 
desire  his  best  advice.  Use  the  judgment  of  such  a  one, 
as  that  of  a  physician  for  thy  body  :  though  this  can  afford 
thee  no  full  certainty,  yet  it  may  be  a  great  help  to  stay 
and  direct  thee.  But  do  not  make  it  a  pretence  to  put  off 
thy  own  self-examination.  Only  use  it  as  one  of  the  last 
remedies,  when  thy  own  endeavors  will  not  serve.  When 
thou  hast  discovered  thy  true  state,  pass  sentence  on  thy- 
self accordingly  ;  either  that  thou  art  a  true  Christian,  or 
that  thou  art  not.  Pass  not  this  sentence  rashly,  nor  with 
self-flattery,  nor  with  melancholy  terrors ;  but  deliberately, 
truly,  and  according  to  thy  conscience,  convinced  by 
Scripture  and  reason.  Labor  to  get  thy  heart  affected 
with  its  condition,  according  to  the  sentence  passed  on  it. 
If  graceless,  think  of  thy  misery :  if  renewed  and  sanc- 
tified, think  what  a  blessed  state  the  Lord  hath  brought 
thee  into.  Pursue  these  thoughts  till  they  have  left  their 
impression  on  thy  heart.  Write  this  sentence  at  least  in 
thy  memory— "  At  such  a  time,  upon  thorough  examina- 
tion, I  found  my  state  to  be  thus,  or  thus."  Such  a  record 
will  be  very  useful  to  thee  hereafter.     Trust  not  to  this 


200 

one  discovery,  so  as  to  try  no  more ;  nor  let  it  hinder  thee' 
in  the  daily  search  of  thy  ways :  neither  be  discouraged^ 
if  the  trial  must  be  often  repeated.  Especially  take  heed,, 
if  unregenerate,  not  to  conclude  of  thy  future  state  by  the 
present.  Do  not  say,  "  Because  I  am  ungodly,  I  shall  die 
so ;  because  I  am  a  hypocrite,  I  shall  continue  so."  Do 
not  despair.  Nothing  but  thy  unwillingness  can  keep 
thee  from  Christ,  though  thou  hast  hitherto  abused  him, 
and  dissembled  with  him. 

13.  (5.)  Now  let  me  add  some  marks  by  which  you 
may  try  your  title  to  the  saints'  rest.  I  will  only  mention 
these  two, — taking  God  for  thy  chief  good — and  heartily 
accepting  Christ  for  thy  only  Saviour  and  Lord. 

14.  Every  soul  that  hath  a  title  to  this  rest,  doth  place 
his  chief  happiness  in  God.  This  rest  consisteth  in  the 
full  and  glorious  enjoyment  of  God.  He  that  maketh  not 
God  his  chief  good  and  ultimate  end,  is  in  heart  a  pagan 
and  a  vile  idolater.  Let  me  ask  then,  dost  thou  truly 
account  it  thy  chief  happiness  to  enjoy  the  Lord  in  glory , 
or  dost  thou  not?  Canst  thou  say,  "The  Lord  is  my 
portion  ?  Whom  have  I  in  heaven  but  thee  ?  and  there 
is  none  upon  earth  that  I  desire  besides  thee  1 "  If  thou 
be  an  heir  of  rest,  it  is  thus  with  thee.  Though  the  flesh 
will  be  pleading  for  its  own  delights,  and  the  world  will  be 
creeping  into  thine  affections  ;  yet  in  thy  ordinary,  settled, 
prevailing  judgment  and  affections,  thou  preferrest  God 
before  all  things  in  the  world. — Thou  makest  him  the 
very  end  of  thy  desires  and  endeavors.  The  very  reason 
why  thou  hearest  and  prayest,  and  desirest  to  live  on  earth, 
is  chiefly  this,  That  thou  mayest  seek  the  Lord,  and  make 
sure  of  thy  rest.  Though  thou  dost  not  seek  it  so  zeal- 
ously as  thou  shouldst ;  yet  it  has  the  chief  of  thy  desires 
and  endeavors,  so  that  nothing  else  is  desired  or  preferred 
before  it.     Thou  wilt  think  no  labor  or  suffering  too  great 


201 

to  obtain  it.  And  though  the  flesh  may  sometimes  shrink, 
yet  thou  art  resolved  and  contented  to  go  through  all. 
Thy  esteem  for  it  will  also  be  so  high,  and  thy  affection 
to  it  so  great,  that  thou  wouldst  not  exchange  thy  title  to 
it,  and  hopes  of  it,  for  any  worldly  good  whatsoever.  If 
God  should  set  before  thee  an  eternity  of  earthly  pleasures 
on  one  hand,  and  the  saints'  rest  on  the  other,  and  bid 
thee  take  thy  choice  ;  thou  wouldst  refuse  the  world,  and 
choose  this  rest.  But  if  thou  art  yet  unsanctified,  then 
thou  dost  in  thy  heart  prefer  thy  worldly  happiness  before 
God ;  and  though  thy  tongue  may  say,  that  God  is  thy 
chief  good,  yet  thy  heart  doth  not  so  esteem  him.  For 
the  world  is  the  chief  end  of  thy  desires  and  endeavors. 
Thy  very  heart  is  set  upon  it.  Thy  greatest  care  and 
labor  is  to  maintain  thy  credit,  or  fleshly  delights.  But 
the  life  to  come  hath  little  of  thy  care  or  labor.  Thou 
didst  never  perceive  so  much  excellency  in  that  unseen 
glory  of  another  world,  as  to  draw  thy  heart  after  it,  and 
set  thee  a  laboring  heartily  for  it.  The  little  pains  thou 
bestowest  that  way,  is  but  in  the  second  place.  God  hath 
but  the  world's  leavings ;  only  that  time  and  labor  which 
thou  canst  spare  from  the  world,  or  those  few,  cold,  and 
careless  thoughts  which  follow  thy  constant,  earnest,  and 
delightful  thoughts  of  earthly  things.  Neither  wouldst 
thou  do  any  thing  at  all  for  heaven,  if  thou  knewest  how 
to  keep  the  world.  But  lest  thou  shouldst  be  turned  into 
hell,  when  thou  canst  keep  the  world  no  longer,  therefore 
thou  wilt  do  something.  For  the  same  reason,  thou 
thinkest  the  way  of  God  too  strict,  and  will  not  be  per- 
suaded to  the  constant  labor  of  walking  according  to  the 
Gospel  rule  ;  and  when  it  comes  to  the  trial,  that  thou 
must  forsake  Christ,  or  thy  worldly  happiness,  then  thou 
wilt  venture  heaven  rather  than  earth,  and  so  wilfully  deny 
thy  obedience  to  God.  And  certainly  if  God  would  but 
18* 


202 

give  thee  leave  to  live  in  health  and  wealth  for  ever  on 
earth,  thou  wouldst  think  it  a  better  state  than  rest.  Let 
them  seek  for  heaven  that  would,  thou  wouldst  think  this 
thy  chief  happiness.  This  is  thy  case,  if  thou  art  yet  an 
unregenerate  person,  and  hast  no  title  to  the  saints'  rest. 

15.  And  as  thou  takest  God  for  thy  chief  good,  so  thou 
dost  heartily  accept  of  Christ  for  thy  only  Saviour  and 
Lord,  to  bring  thee  to  this  rest.  The  former  mark  was 
the  sum  of  the  first  and  great  command  of  the  law,  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart."  The 
second  mark,  is  the  sum  of  the  command  of  the  Gospel. 
"  Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved."  And  the  performance  of  these  two  is  the  whole 
of  godliness  and  Christianity.  This  mark  is  but  the 
definition  of  faith.  Dost  thou  heartily  consent  that  Christ 
alone  shall  be  thy  Saviour  ?  and  no  further  trust  to  thy 
duties  and  works,  than  as  means  appointed  in  subordi- 
nation to  him  ?  and  looking  at  them  as  not  in  the  least 
measure  able  to  satisfy  the  curse  of  the  law,  or  as  a  legal 
righteousness,  or  any  part  of  it ;  but  consent  to  trust  thy 
salvation  on  the  redemption  made  by  Christ  ?  Art  thou 
also  content  to  take  him  for  thy  only  Lord  and  King,  to 
govern  and  guide  thee  by  his  laws  and  Spirit ;  and  to 
obey  him,  even  when  he  commandeth  the  hardest  duties, 
and  those  which  most  cross  the  desires  of  the  flesh  ?  Is 
it  thy  sorrow  when  thou  breakest  thy  resolution  herein  1 
and  thy  joy  when  thou  keepest  closest  in  obedience  to 
him?  Wouldst  thou  not  change  thy  Lord  and  Master 
for  all  the  world  ?  Thus  is  it  with  every  true  Christian. 
But  if  thou  be  a  hypocrite,  it  is  far  otherwise.  Thou 
mayest  call  Christ  thy  Lord  and  thy  Saviour  ;  but  thou 
never  foundest  thyself  so  lost  without  him,  as  to  drive 
thee  to  seek  him  and  trust  him,  and  lay  thy  salvation  on 
him  alone.     At  least,  thou  didst  never  heartily  consent 


203 

that  he  should  govern  thee  as  thy  Lord,  nor  resign  up  thy 
soul  and  life  to  be  ruled  by  him,  nor  take  his  word  for  the 
law  of  thy  thoughts  and  actions.  It  is  likely  thou  art 
content  to  be  saved  from  hell  by  Christ  when  thou  diest ; 
but  in  the  mean  time  he  shall  command  thee  no  further 
than  will  stand  with  thy  credit,  or  pleasure,  or  other 
worldly  ends.  And  if  he  would  give  thee  leave,  thou 
hadst  far  rather  live  after  the  world  and  flesh,  than  after 
the  Word  and  Spirit.  And  though  thou  mayest  now  and 
then  have  a  motion  or  purpose  to  the  contrary  ;  yet  this 
that  I  have  mentioned  is  the  ordinary  desire  and  choice 
of  thy  heart.  Thou  art  therefore  no  true  believer  in 
Christ ;  for  though  thou  confess  him  in  words,  yet  in 
works  thou  dost  deny  him,  "  being  abominable,  and  dis- 
obedient, and  unto  every  good  work  reprobate."  This  is 
the  case  of  those  that  shall  be  shut  out  of  the  saints'  rest. 

16.  Observe,  it  is  the  consent  of  your  hearts,  or  wills, 
which  I  especially  lay  down  to  be  inquired  after.  I  do 
not  ask,  whether  thou  be  assured  of  salvation,  nor  whether 
thou  canst  believe  that  thy  sins  are  pardoned,  and  that 
thou  art  beloved  of  God  in  Christ  ?  These  are  no  parts 
of  justifying  faith,  but  excellent  fruits  of  it,  and  they  that 
receive  them,  are  comforted  by  them ;  but,  perhaps,  thou 
mayest  never  receive  them  while  thou  livest,  and  yet  be  a 
true  heir  of  rest.  Do  not  say  then,  "  I  cannot  believe 
that  my  sins  are  pardoned,  or  that  I  am  in  God's  favor  ; 
and  therefore  I  am  no  true  believer."  This  is  a  most 
mistaken  conclusion. — The  question  is,  whether  thou  dost 
heartily  accept  of  Christ,  that  thou  mayest  be  pardoned, 
reconciled  to  God,  and  so  saved  1  Dost  thou  consent  that 
he  shall  be  thy  Lord,  who  hath  bought  thee,  and  that  he 
shall  bring  thee  to  heaven  in  his  own  way  ?  This  is 
justifying,  saving  faith,  and  the  mark  by  which  thou  must 
try  thyself.     Yet  still  observe,  that  all  this  consent  must 


204 

be  hearty  and  real,  not  feigned  or  with  reservations.  It 
is  not  saying,  as  that  dissembling  son,  "  I  go,  Sir ;  and 
went  not."  If  any  have  more  of  the  government  of  thee 
than  Christ,  thou  art  not  his  disciple.  I  am  sure  these 
two  marks  are  such  as  every  Christian  hath,  and  none  but 
sincere  Christians.  O  that  the  Lord  would  now  persuade 
thee  to  the  close  performance  of  this  self-trial!  that  thou 
mayest  not  tremble  with  horror  of  soul,  when  the  Judge 
of  all  the  world  shall  try  thee  ;  but  be  so  able  to  prove 
thy  title  to  rest,  that  the  prospect  and  approach  of  death 
and  judgment  may  raise  thy  spirits,  and  fill  thee  with  joy. 
17.  On  the  whole,  as  ever  Christians  would  have 
comforts  that  will  not  deceive  them,  let  them  make  it  the 
great  labor  of  their  lives  to  grow  in  grace,  to  strengthen 
and  advance  the  interest  of  Christ  in  their  souls,  and  to 
weaken  and  subdue  the  interest  of  the  flesh.  Deceive  not 
yourselves  with  a  persuasion,  that  Christ  hath  done  all, 
and  left  you  nothing  to  do.  To  overcome  the  world,  the 
flesh,  and  the  devil :  and  in  order  to  that,  to  stand  always 
armed  upon  our  watch,  and  valiantly  and  patiently  to  fight 
it  out,  is  of  great  importance  to  our  assurance  and 
salvation.  Indeed  it  is  so  great  a  part  of  our  baptismal 
vow,  that  he  who  performeth  it  not,  is  no  more  than  a 
nominal  Christian.  Not  to  every  one  that  presumptuously 
believeth,  but  "  to  him  that  overcometh,  will  Christ  give 
to  eat  of  the  hidden  manna,  and  will  give  him  a  white 
stone,  and  in  the  stone  a  new  name  written,  which  no 
man  knoweth,  saving  he  that  receiveth  it ;  he  shall  eat  of 
the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of 
God,  and  shall  not  be  hurt  of  the  second  death.  Christ 
will  confess  his  name  before  his  Father,  and  before  his 
angels,  and  make  him  a  pillar  in  the  temple  of  God,  and 
he  shall  go  no  more  out :  and  will  write  upon  him  the 
name  of  his  God,  and  the  name  of  the   city  of  his  God, 


205 

which  is  New  Jerusalem,  which  cometh  down  out  of 
heaven  from  his  God,  and  will  write  upon  him  his  new 
name."  Yea,  "  He  will  grant  to  him  to  sit  with  him  on 
his  throne,  even  as  he  also  overcame,  and  is  sit  down  with 
his  Father  on  his  throne.  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the  churches," 


206 


CHAPTER  IX. 

The  Duty  of  the  People  of  God  to  excite  others  to 
seek  this  Rest. 

Sect.  1.  The  Author  laments  that  Christians  do  so  little  to  help 
others  to  obtain  the  saints'  rest :  2.  (I.)  Shows  the  nature  of  this 
duty  :  particularly,  3.  (1.)  In  haying  our  hearts  affected  with  the 
misery  of  our  brethren's  souls ;  4 — 6.  (2.)  In  taking  all  opportu- 
nities to  instruct  them  in  the  way  of  salvation ;  7.  (3.)  In 
promoting  their  profit  by  public  ordinances  :  8.  (II.)  Assigns 
various  reasons  why  this  duty  is  so  much  neglected,  9.  And 
answers  some  objections  against  it :  10 — 13.  Then,  (III.)  Urges 
to  the  discharge  of  it,  by  several  considerations,  14.  Addressed  to 
such  as  have  knowledge,  learning/and  utterance;  15.  Those  that 
are  acquainted  with  sinners ;  16.  Physicians  that  attend  dying 
men  ;  17.  Persons  of  wealth  and  power ;  18.  Ministers ;  19.  And 
those  that  are  intrusted  with  the  care  of  children  or  servants. 
20.  The  chapter  concludes  with  an  earnest  request  to  Christian 
parents  to  be  faithful  to  their  trust. 

1.  Hath  God  set  before  us  such  a  glorious  prize  as  the 
saints'  rest,  and  made  us  capable  of  such  inconceivable 
happiness?  Why  then  do  not  all  the  children  of  this 
kingdom  exert  themselves  more  to  help  others  to  the 
enjoyment  of  it  ?  Alas,  how  little  are  poor  souls  about  us 
beholden  to  most  of  us  !  We  see  the  glory  of  the  king- 
dom, and  they  do  not :  we  see  the  misery  of  those  that  are 
out  of  it,  and  they  do  not :  we  see  some  wandering  quite 
out  of  the  way,  and  know,  if  they  hold  on,  they  can  never 
come  there ;  and  they  themselves  discern  it  not.  And 
yet  we  will  not  seriously  show  them  their  danger  and 
error,  and  help  to  bring  them  into  the  way,  that  they  may 


207 

live.  Alas,  how  few  Christians  are  there  to  be  found, 
that  set  themselves  with  all  their  might  to  save  souls  ! 
No  thanks  to  us,  if  heaven  be  not  empty,  and  if  the  souls 
of  our  brethren  perish  not  for  ever.  Considering  how 
important  this  duty  is,  to  the  glory  of  God,  and  the 
happiness  of  men,  I  will  show — how  it  is  to  be  per- 
formed— why  it  is  so  much  neglected— and  then  offer 
some  considerations  to  persuade  to  it. 

2.  (I.)  The  duty  of  exciting  and  helping  others  to 
discern  their  title  to  the  saints'  rest,  doth  not  mean  that 
every  man  should  turn  a  public  preacher,  or  that  any 
should  go  beyond  the  bounds  of  their  particular  callings  ; 
much  less  does  it  consist  in  promoting  a  party  spirit ;  and, 
least  of  all,  in  speaking  against  men's  faults  behind  their 
backs,  and  be  silent  before  their  faces.  This  duty  is  of 
another  nature,  and  consists  of  the  following  things — 
in  having  our  hearts  affected  with  the  misery  of  our 
brethren's  souls,  in  taking  all  opportunities  to  instruct 
them  in  the  way  of  salvation — and  in  promoting  their 
profit  by  public  ordinances. 

3.  (1.)  Our  hearts  must  be  affected  with  the  misery  of 
our  brethren's  souls.  We  must  be  compassionate  towards 
them,  and  yearn  after  their  recovery  and  salvation.  If 
we  earnestly  longed  after  their  conversion,  and  our  hearts 
were  solicitous  to  do  them  good,  it  would  set  us  on  work, 
and  God  would  usually  bless  it. 

4.  (2.)  We  must  take  every  opportunity  that  we  possibly 
can,  to  instruct  them  how  to  attain  salvation.  If  the 
person  be  ignorant,  labor  to  make  him  understand  the 
chief  happiness  of  man ;  how  far  he  was  once  possessed 
of  it;  the  covenant  God  then  made  with  him;  how  he 
broke  it ;  what  penalty  he  incurred ;  and  what  misery  he 
brought  himself  into  :  teach  him  his  need  of  a  Redeemer ; 
how  Christ  did  mercifully  interpose,  and  bear  the  penalty ; 


208 

what  the  new  covenant  is ;  how  men  are  drawn  to  Christ ; 
and  what  are  the  riches  and  privileges  which  believers 
have  in  him.  If  he  is  not  moved  by  these  things,  then 
show  him  the  excellency  of  the  glory  he  neglects ;  the 
extremity  and  eternity  of  the  torments  of  the  damned  ; 
the  justice  of  enduring  them  for  wilfully  refusing  grace  ; 
the  certainty,  nearness,  and  terrors  of  death  and  judgment ; 
the  vanity  of  all  things  below  ;  the  sinfulness  of  sin  ;  the 
preciousness  of  Christ ;  the  necessity  of  regeneration,  faith, 
and  holiness,  and  the  true  nature  of  them.  If,  after  all, 
you  find  him  entertaining  false  hopes,  then  urge  him  to 
examine  his  state ;  show  him  the  necessity  of  doing  so ; 
help  him  in  it ;  nor  leave  him  till  you  have  convinced  him 
of  his  misery  and  remedy.  Show  him  how  vain  and  de- 
structive it  is  to  join  Christ  and  his  duties,  to  compose  his 
justifying  righteousness.  Yet  be  sure  to  draw  him  to  the 
use  of  all  means  :  such  as  hearing  and  reading  the  word, 
calling  upon  God,  and  associating  with  the  godly :  per- 
suade him  to  forsake  sin,  avoid  all  temptations  to  sin, 
especially  evil  companions,  and  to  wait  patiently  on  God 
in  the  use  of  means,  as  the  way  in  which  God  will  be 
found. 

5.  But  because  the  manner  of  performing  this  work  is 
of  great  moment,  observe  therefore,  these  rules. — Enter 
upon  it  with  right  intentions.  Aim  at  the  glory  of  God 
in  the  person's  salvation.  Do  it  not  to  get  a  name,  or 
esteem  to  thyself,  or  to  bring  men  to  depend  upon  thee, 
or  to  get  thee  followers;  but  in  obedience  to  Christ/ in 
imitation  of  him,  and  tender  love  to  men's  souls.  Do  not 
as  those,  who  labor  to  reform  their  children  or  servants 
from  such  things  as  are  against  their  own  profit  or  humor, 
but  never  seek  to  save  their  souls  in  the  way  which  God 
hath  appointed.  Do  it  speedily.  As  you  would  not  have 
them  delay  their  return,  do  not  you  delay  to  seek  their 


209 

return.  While  you  are  purposing  to  teach  and  help  him, 
the  man  goes  deeper  in  debt ;  wrath  is  heaping  up ;  sin 
is  taking  root ;  custom  fastens  him ;  temptations  to  sin 
multiply  ;  conscience  grows  seared  ;  the  heart  hardened  ; 
the  devil  rules ;  Christ  is  shut  out ;  the  Spirit  is  resisted  ; 
God  is  daily  dishonored  ;  his  law  violated ;  he  is  without 
a  servant,  and  that  service  from  him  which  He  should 
have  ;  time  runs  on ;  death  and  judgment  are  at  the  door  ; 
and  what  if  the  man  die,  and  drop  into  hell,  while  you 
are  proposing  to  prevent  it  1  If  in  the  case  of  his  bodily 
distress,  you  must  not  say  to  him,  "  Go,  and  come  again, 
and  to-morrow  I  will  give,^when  thou  hast  it  by  thee  ; " 
how  much  less  may  you  delay  the  succor  of  his  soul  1 
That  physician  is  no  better  than  a  murderer,  who  neg- 
ligently delayeth  till  his  patient  is  dead  or  past  cure.  Lay 
by  excuses  then,  and  all  lesser  business,  and  "  exhort  one 
another  daily,  while  it  is  called  to-day;  lest  any  be 
hardened  through  the  deceitfulness  of  sin."  Let  your 
exhortation  proceed  from  compassion  and  love.  To  jeer 
and  scoff,  to  rail  and  vilify,  is  not  a  likely  way  to  reform 
men,  or  convert  them  to  God. — Go  to  poor  sinners  with 
tears  in  your  eyes,  that  they  may  see  you  believe  them  to 
be  miserable,  and  that  you  unfeignedly  pity  their  case. 
Deal  with  them  with  earnest  humble  entreaties.  Let 
them  perceive,  it  is  the  desire  of  your  hearts  to  do  them 
good ;  that  you  have  no  other  end  but  their  everlasting 
happiness ;  and  that  it  is  your  sense  of  their  danger,  and 
your  love  to  their  souls  that  forceth  you  to  speak ;  even 
because  you  know  the  terrors  of  the  Lord,  and  for  fear 
you  should  see  them  in  eternal  torments.  Say  to  them, 
"  Friend,  you  know  I  seek  no  advantage  of  my  own :  the 
method  to  please  you,  and  keep  your  friendship,  were  to 
soothe  you  in  your  way,  or  let  you  alone ;  but  love  will 
not  suffer  me  to  see  you  perish,  and  be  silent.  I  seek 
19 


210 

nothing   at  your  hands,  but  that  which  is  necessary  to 
your  own  happiness.     It  is  yourself  that  will  have  the 
gain   and  comfort,  if  you  come  to  Christ."     If  we  were 
thus  to  go  to  every  ignorant  and  wicked  neighbor,  what 
blessed   fruit   should   we    quickly    see ! — Do  it  with   all 
possible  plainness  and  faithfulness.     Do  not  make  their 
sins  less  than  they  are,  nor  encourage  them  in  a  false 
hope.     If  you   see  the  case   dangerous,  speak  plainly — 
"  Neighbor,  I  am  afraid  God  hath  not  yet  renewed  your 
soul ;  I  doubt  you  are  not  yet  recovered  from  the  power  of 
Satan  to  God ;  I  doubt  you  have  not  chosen  Christ  above 
all,  nor  unfeignedly  taken  him  for  your  sovereign  Lord. 
If  you  had,  surely  you  durst  not  so  easily  disobey  him,  nor 
neglect  his  worship  in  your  family,  and  in  public;  you 
could  not  so  eagerly  follow  the  world,  and  talk  of  nothing 
but  the  things  of  the  world.     If  you  were  in  Christ,  you 
would  be  a  new   creature :  old  things  would  be  passed 
away,   and  all  things  would  become  new.     You  would 
have  new  thoughts,   new  talk,  new  company,   new  en- 
deavors,   and    a   new   conversation.      Certainly,    without 
these  you  can  never  be  saved  :  you  may  think  otherwise, 
and  hope  otherwise,  as  long  as  you  will,  but  your  hopes 
will  all  deceive  you,  and  perish  with  you."     Thus  must 
you  deal  faithfully  with  men,  if  ever  you  intend  to  do 
them  good.     It  is  not  in  curing  men's  souls,  as  in  curing 
their  bodies,  where  they  must  not  know  their  danger,  lest 
it  hinder  the  cure.     They  are  here   agents  in  their  own 
cure ;  and  if  they  know  not  their  misery,  they  will  never 
bewail  it,  nor  know  their  need  of  a  Saviour.     Do  it  also 
seriously,  zealously,  and  effectually.     Labor  to  make  men 
know  that  heaven  and  hell  are  not  matters  to  be  played 
with,  or  passed  over  with  a  few  careless  thoughts — "  It  is 
most  certain,  that  one  of  these  days  thou  shalt  be  in 
everlasting  joy  or  torment ;  and  doth  it  not  awaken  thee  1 


211 

Are  there  so  few  that  find  the  way  of  life  ?  So  many  that 
go  the  way  of  death  ?  Is  it  so  hard  to  escape  1  so  easy  to 
miscarry  1  and  yet  do  you  sit  still  and  trifle  ?  What  do 
you  mean  1  The  world  is  passing  away :  its  pleasures, 
honors,  and  profits,  are  fading  and  leaving  you :  eternity 
is  a  little  before  you :  God  is  just  and  jealous :  his 
threatenings  are  true  :  the  great  day  will  be  terrible  :  time 
runs  on  :  your  life  is  uncertain  :  you  are  far  behindhand  : 
your  case  is  dangerous :  if  you  die  to-morrow,  how 
unready  are  you !  With  what  terror  will  your  souls  go 
out  of  your  bodies!  And  do  you  yet  loiter?  Consider, 
God  is  all  this  while  waiting  your  leisure  :  his  patience 
beareth ;  his  long-suffering  forbeareth :  his  mercy  en- 
treateth  you  :  Christ  offereth  you  his  blood  and  merits : 
the  Spirit  is  persuading:  conscience  is  accusing:  Satan 
waits  to  have  you.  This  is  your  time,  now  or  never. 
Had  you  rather  burn  in  hell,  than  repent  on  earth  ?  have 
devils  your  tormentors,  than  Christ  your  governor  ?  Will 
you  renounce  your  part  in  God  and  glory,  rather  than 
renounce  your  sins  1  O  friends,  what  do  you  think  of 
these  things  ?  God  hath  made  you  men  ;  do  not  renounce 
your  reason  where  you  should  chiefly  use  it."  Alas !  it  is 
not  a  few  dull  words  between  jest  and  earnest,  between 
sleep  and  awake,  that  will  rouse  a  dead-hearted  sinner. 
If  a  house  be  on  fire,  you  will  not  make  a  cold  oration  on 
the  nature  and  danger  of  fire,  but  will  run  and  cry,  Fire ! 
fire  !  To  tell  a  man  of  his  sins  as  soft  as  Eli  did  his  sons ; 
or  to  reprove  him  as  gently  as  Jehoshaphat  did  Ahab, 
"Let  not  the  king  say  so:"  usually  doth  as  much  harm 
as  good.  Loathness  to  displease  men,  makes  us  undo 
them. 

6.  Yet,  lest  you  run  into  extremes,  I  advise  you  to  do 
it  with  prudence  and  discretion. — Choose  the  fittest 
season.     Deal  not  with  men  when  they  are  in  a  passion, 


212 

or  where  they  will  take  it  for  a  disgrace.  When  the 
earth  is  soft,  the  plough  will  enter.  Take  a  man  when 
he  is  under  affliction,  or  newly  impressed  under  a  sermon, 
Christian  faithfulness  requires  us,  not  only  to  do  good 
when  it  falls  in  our  way,  but  to  watch  for  opportunities, 
Suit  yourselves  also  to  the  quality  and  temper  of  the 
person.  You  must  deal  with  the  ingenious  more  by 
argument  than  persuasion.  There  is  need  of  both  to  the 
ignorant.  The  affections  of  the  convinced  should  be 
chiefly  excited.  The  obstinate  must  be  sharply  reproved. 
The  timorous  must  be  dealt  with  tenderly.  Love  and 
plainness,  and  seriousness,  take  with  all;  but  words  of 
terror  some  can  scarce  bear.  Use  also  the  aptest  expres- 
sions. Unseeming  language  makes  the  hearers  loathe 
the  food  they  should  live  by  ;  especially  if  they  be  men  of 
curious  ears,  and  carnal  hearts. — Let  all  your  reproofs 
and  exhortations  be  backed  with  the  authority  of  God, 
Let  sinners  be  convinced  that  you  speak  not  of  jrour  own 
head.  Turn  them  to  the  very  chapter  and  verse  where 
their  sin  is  condemned,  and  their  duty  commanded.  The 
voice  of  man  is  contemptible,  but  the  voice  of  God  is 
awful  and  terrible.  They  may  reject  your  words,  that 
dare  not  reject  the  words  of  the  Almighty. — Be  frequent 
with  men  in  this  duty  of  exhortation.  If  we  are  always 
to  pray,  and  not  to  faint,  because  God  will  have  us  im- 
portunate with  himself ;  the  same  course,  no  doubt,  will 
be  most  prevailing  with  men.  Therefore  we  are  com- 
manded "  to  exhort  one  another  daily ; "  and  "  with  all- 
long-suffering."  The  fire  is  not  always  brought  out  of 
the  flint  at  one  stroke ;  nor  men's  affections  kindled  at 
the  first  exhortation.  And  if  they  were,  yet  if  they  be  not 
followed,  they  will  soon  grow  cold  again.  Follow  sinners 
with  your  loving  and  earnest  entreaties,  and  give  them  no- 
rest  in  their  sin.     This  is-  true  charity,  the  way  to  save 


213 

men's  souls,  and  will  afford  you  comfort  upon  review. — 
Strive  to  bring  all  your  exhortations  to  an  issue.  If  we 
speak  the  most  convincing  words,  and  all  our  care  is  over 
with  our  speech,  we  shall  seldom  prosper  in  our  labors ; 
but  God  usually  blesses  their  labors,  whose  very  heart  is 
set  upon  the  conversion  of  their  hearers,  and  who  are 
therefore  inquiring  after  the  success  of  their  work.  If 
you  reprove  a  sin,  cease  not  till  the  sinner  promises  you 
to  leave  it,  and  avoid  the  occasion  of  it.  If  you  are 
exhorting  to  a  duty,  urge  for  a  promise  to  set  upon  it 
presently.  If  you  would  draw~  men  to  Christ,  leave  not 
till  you  have  made  them  confess  the  misery  of  their 
present  unregenerate  state,  and  the  necessity  of  Christ, 
and  of  a  change,  and  have  promised  you  to  fall  close  to 
the  use  of  means.  O  that  all  Christians  would  take  this 
course  with  their  neighbors  that  are  enslaved  to  sin,  and 
strangers  to  Christ ! — Once  more,  be  sure  your  example 
exhort  as  well  as  your  words.  Let  them  see  you  constant 
in  all  the  duties  you  persuade  them  to.  Let  them  see 
in  your  lives  that  superiority  to  the  world  which  your  lips 
recommend.  Let  them  see,  by  your  constant  labors  for 
heaven,  that  you  indeed  believe  what  you  would  have 
them  believe.  A  holy  and  heavenly  life  is  a  continual 
pain  to  the  consciences  of  sinners  around  you,  and  con- 
tinually solicits  them  to  change  their  course. 

7.  (3.)  Besides  the  duty  of  private  admonition,  you 
must  endeavor  to  help  men  to  profit  by  the  public  ordi- 
nances. In  order  to  that — endeavor  to  procure  for  them 
faithful  ministers,  where  they  are  wanting.  "  How  shall 
they  hear  without  a  preacher?"  Improve  your  interest 
and  diligence  to  this  end,  till  you  prevail.  Extend  your 
purses  to  the  utmost.  How  many  souls  may  be  saved 
by  the  ministry  you  have  procured !  It  is  a  higher 
and  nobler  charity,  than  relieving  their  bodies.  What 
19* 


214 

abundance  of  good  might  great  men  do,  if  they  would 
support,  in  academical  education,  such  youth  as  they 
have  first  carefully  chosen  for  their  integrity  and  piety. 
till  they  should  be  fit  for  the  ministry !  And  when  a 
faithful  ministry  is  obtained,  help  poor  souls  to  receive  the 
fruit  of  it.  Draw  them  constantly  to  attend  it.  Remind 
them  often  what  they  have  heard :  and,  if  it  be  possible, 
let  them  hear  it  repeated  in  their  families,  or  elsewhere. 
Promote  their  frequent  meeting  together,  besides  publicly 
in  the  congregation :  not  as  a  separate  church,  but  as  c. 
part  of  the  church,  more  diligent  than  the  rest  in 
redeeming  time,  and  helping  the  souls  of  each  other 
heaven-ward.  Labor  also  to  keep  the  ordinances  and 
ministry  in  esteem,  No  man  will  be  much  wrought  on 
by  that  which  he  despiseth.  An  apostle  says,  "  "We 
beseech  you,  brethren,  to  know  them  who  labor  among 
you,  and  are  over  you  in  the  Lord,  and  admonish  you  : 
and  to  esteem  them  very  highly  in  love  for  their  work's 
sake.*'' 

8.  (11.)  Let  us  now  a  little  inquire,  what  may  be  the 
causes  of  the  gross  neglect  of  this  duty :  that  the  hinder- 
ances  being  discovered,  may  the  more  easily  be  overcome. 
— One  hinderance  is,  men's  own  sin  and  guilt.  They 
have  not  themselves  been  ravished  with  heavenly  delights  : 
how  then  should  they  draw  others  so  earnestly  to  seek 
them  ?  They  have  not.  felt  their  own  lost  condition,  nor 
their  need  of  Christ,  nor  the  renewing  work  of  the  Spirit : 
how  then  can  they  discover  these  to  others  1  They  are 
guilty  of  the  sins  they  should  reprove,  and  this  makes 
them  ashamed  to  reprove. — Another  is,  a  secret  infidelity 
prevailing  in  men's  hearts.  Did  we  verily  believe,  that 
all  the  unregenerate  and  unholy  should  be  eternally  tor- 
mented, how  could  we  hold  our  tongues,  or  avoid  bursting 
into  tears,  when  we  look  them  in  the  face,  especially  when 


215 

they  are  our  near  and  dear  friends  ?  Thus  doth  secret 
unbelief  consume  the  vigor  of  each  grace  and  duty.  O 
Christians,  if  you  did  verily  believe  that  your  ungodly 
neighbors,  wife,  husband,  or  child,  should  certainly  lie 
for  ever  in  hell,  except  they  be  thoroughly  changed  before 
death  shall  snatch  them  away,  would  not  this  make  you 
address  them  day  and  night  till  they  were  persuaded  1 
Were  it  not  for  this  cursed  unbelief,  our  own  and  our 
neighbors'  souls  would  gain  more  by  us  than  they  do. — 
These  attempts  are  also  much  hindered  by  our  want  of 
charity  and  compassion  for  men's  souls.  We  look  on 
miserable  souls,  and  pass  by,  as  the  Priest  and  Levite  by 
the  wounded  man.  What  though  the  sinner,  wounded 
by  sin,  and  captivated  by  Satan,  do  not  desire  thy  help 
himself;  yet  his  misery  cries  aloud.  If  God  had  not  heard 
the  cry  of  our  miseries,  before  he  heard  the  cry  of  our 
prayers,  and  be  moved  by  his  own  pity  before  he  was 
moved  by  our  importunity,  we  might  long  have  continued 
the  slaves  of  Satan.  You  will  pray  to  God  for  them  to 
open  their  eyes,  and  turn  their  hearts ;  and  why  not  en- 
deavor their  conversion,  if  you  desire  it  ?  And  if  you  do 
not  desire  it,  why  do  you  ask  it  ?  Why  do  you  not  pray 
them  to  consider  and  return,  as  well  as  pray  to  God  to 
convert  and  turn  them  ?  If  you  should  see  your  neighbor 
fallen  into  a  pit,  and  should  pray  to  God  to  help  him  out, 
but  neither  put  forth  your  hand  to  help  him.  nor  once 
direct  him  to  help  himself,  would  not  any  man  censure 
you  for  your  cruelty  and  hypocrisy  ?  It  is  as  true  of  the 
soul  as  of  the  body.  If  any  man  "  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him?"  Or  what  love 
hath  he  to  his  brother's  soul? — We  are  also  hindered  by 
a  base,  man-pleasing  disposition.  We  are  so  desirous  to 
keep  in  credit  and  favor  with  men,  that  it  makes  us  most 


unconscionably  neglect  our  own  duty.  He  is  a  foolish  and 
unfaithful  physician  that  will  let  a  sick  man  die  for  fear  of 
troubling  him.  Tf  our  friends  are  distracted,  we  please 
them  in  nothing  that  tends  to  their  hurt.  And  yet  when 
they  are  beside  themselves  in  point  of  salvation,  and  in 
their  madness  posting  on  to  damnation,  we  will  not  stop 
them,  for  fear  of  displeasing  them.  How  can  we  be 
Christians,  that  "  love  the  praise  of  men  more  than  the 
praise  of  God?"  For,  if  we  "  seek  to  please  men,  we 
shall  not  be  the  servants  of  Christ." — It  is  common  to  be 
hindered  by  sinful  bashfulness.  When  we  should  shame 
men  out  of  their  sins,  we  are  ourselves  ashamed  of  our 
duties.  May  not  these  sinners  condemn  us,  when  they 
blush  not  to  swear,  be  drunk,  or  neglect  the  worship  of 
God ;  and  we  blush  to  tell  them  of  it,  and  persuade  them 
from  it?  Bashfulness  is  unseemly  in  cases  of  necessity. 
It  is  not  a  work  to  be  ashamed  of,  to  obey  God  in  per- 
suading men  from  their  sins  to  Christ.  Reader,  hath  not 
thy  conscience  told  thee  of  thy  duty  many  a  time,  and  put 
thee  on  to  speak  to  poor  sinners ;  and  yet  thou  hast  been 
ashamed  to  open  thy  mouth,  and  so  let  them  alone  to  sink 
or  swim  ?  O  read  and  tremble,  "  Whosoever  shall  be 
ashamed  of  me,  and  of  my  words,  in  this  adulterous  and 
sinful  generation,  of  him  also  shall  the  Son  of  Man  be 
ashamed,  when  he  cometh  in  the  glory  of  his  Father,  with 
the  holy  angels."  An  idle  and  impatient  spirit  hindereth 
us.  It  is  an  ungrateful  work,  and  sometimes  makes  men 
our  enemies.  Besides,  it  seldom  succeeds  at  the  first, 
except  it  be  followed  on.  You  must  be  long  teaching  the 
ignorant,  and  persuading  the  obstinate.  We  consider  not 
what  patience  God  used  towards  us  when  we  were  in  our 
sins.  Wo  to  us  if  God  had  been  as  impatient  with  us  as 
we  are  with  others. — Another  hinderance  is,  self-seeking. 
"  All  seek   their  own,   not  the  things  which   are  Jesus 


217 

Christ's  and  their  brethren's. — With  many,  pride  is  a  great 
impediment.  If  it  were  to  speak  to  a  great  man,  and  it 
would  not  displease  him,  they  would  do  it;  but  to  go 
among  the  poor,  and  take  pains  with  them  in  their  cot- 
tages, where  is  the  person  that  will  do  it?  Many  will 
rejoice  in  being  instrumental  in  converting  a  gentleman, 
and  they  have  good  reason ;  but  overlook  the  multitude, 
as  if  the  souls  of  all  were  not  alike  to  God.  Alas,  these 
men  little  consider  how  low  Christ  stooped  to  us  !  Few 
rich  and  noble,  and  wise  are  called.  It  is  the  poor  that 
receive  the  glad  tidings  of  the  gospel. — And  with  some, 
their  ignorance  of  the  duty  hindereth  them  from  perform- 
ing it.  Either  they  know  it  not  to  be  a  duty,  or  at  least 
not  to  be  their  duty.  If  this  be  thy  case,  Reader,  I  am 
in  hope  thou  art  now  acquainted  with  thy  duty,  and  will 
set  upon  it. 

9.  Do  not  object  to  this  duty,  that  you  are  unable  to 
manage  an  exhortation  ;  but  either  set  those  on  work  who 
are  more  able,  or  faithfully  and  humbly  use  the  small 
ability  you  have,  and  tell  them  as  a  weak  man  may  do, 
what  God  says  in  his  word. — Decline  not  the  duty,  be- 
cause it  is  your  superior  who  needs  advice  and  exhortation. 
Order  must  be  dispensed  with,  in  cases  of  necessity. 
Though  it  be  a  husband,  a  parent,  a  minister,  you  must 
teach  him  in  such  a  case.  If  parents  are  in  want,  chil- 
dren must  relieve  them.  If  a  husband  be  sick,  the  wife 
must  fill  up  his  place  in  family  affairs.  If  the  rich  are 
reduced  to  beggary,  they  must  receive  charity.  If  the 
physician  be  sick,  somebody  must  look  to  him.  So  the 
meanest  servant  must  admonish  his  master,  and  the  child 
his  parent,  and  the  wife  her  husband,  and  the  people  their 
minister ;  so  that  it  be  done  when  there  is  real  need,  and 
with  all  possible  humility,  modesty,  and  meekness. — Do 
not  say,  "  This  will  make  us  all  preachers ; "    for  every 


218 

good  Christian  is  a  teacher,  and  has  a  charge  of  his  neigh- 
bor's soul.  Every  man  is  a  physician,  when  a  regular 
physician  cannot  be  had,  and  when  the  hurt  is  so  small 
that  any  man  may  relieve  it ;  and  in  the  same  cases  every 
man  must  be  a  teacher. — Do  not  despair  of  success. 
Cannot  God  give  it  1  And  must  it  not  be  by  means  ? — 
Do  not  plead  ;  it  will  only  be  casting  pearls  before  swine. 
When  you  are  in  danger  to  be  torn  in  pieces,  Christ 
would  have  you  forbear  ;  but  what  is  that  to  you  that  are 
in  no  such  danger  ?  As  long  as  they  will  hear,  you  have 
encouragement  to  speak,  and  may  not  cast  them  off  as 
contemptible  swine. — Say  not,  "  It  is  a  friend  on  whom  I 
much  depend,  and  by  telling  him  his  sin  and  misery,  I 
may  lose  his  love,  and  be  undone."  Is  his  love  more  to  be 
valued  than  his  safety  1  or  thy  own  benefit  by  him,  than 
the  salvation  of  his  soul  ?  or  wilt  thou  connive  at  his 
damnation,  because  he  is  thy  friend  1  Is  that  thy  best 
requital  of  his  friendship  ?  Hadst  thou  rather  he  should 
burn  in  hell  for  ever,  than  thou  shouldst  lose  his  favor,  or 
the  maintenance  thou  hast  from  him  ? 

10.  (III.)  But  that  all  who  fear  God  may  be  excited  to 
do  their  utmost  to  help  others  to  this  blessed  rest,  let  me 
entreat  you  to  consider  the  following  motives.  As,  for 
instance,  not  only  nature,  but  especially  grace,  disposes 
the  soul  to  be  communicative  of  good.  Therefore,  to 
neglect  this  work  is  a  sin  both  against  nature  and  grace. 
Would  you  not  think  him  unnatural  that  would  suffer  his 
children  or  neighbors  to  starve  in  the  streets,  while  he 
has  provision  at  hand  ?  And  is  not  he  more  unnatural, 
that  will  let  them  eternally  perish,  and  not  open  his  mouth 
to  save  them  ?  An  unmerciful,  cruel  man,  is  a  monster 
to  be  abhorred  of  all.  If  God  had  bid  you  give  them  all 
your  estates,  or  lay  down  your  lives  to  save  them,  you 
would  surely  have  refused,  when  you  will  not  bestow  a 


219 

little  breath  to  save  them.  Is  not  the  soul  of  a  husband, 
or  wife,  or  child,  or  neighbor,  worth  a  few  words? 
Cruelty  to  men's  bodies  is  a  most  damnable  sin  ;  but  to 
their  souls  much  more,  as  the  soul  is  of  greater  worth 
than  the  body,  and  eternity  than  time.  Little  know  you 
what  many  a  soul  may  now  be  feeling  in  hell,  who  died 
in  their  sins,  for  want  of  your  faithful  admonition. — 
Consider  what  Christ  did  towards  the  saving  of  souls. 
He  thought  them  worth  his  blood  ;  and  shall  we  not  think 
them  worth  our  breath  ?  Will  you  not  do  a  little  where 
Christ  hath  done  so  much  ? — Consider  what  fit  objects  of 
pity  ungodly  people  are.  They  are  dead  in  trespasses 
and  sins,  have  not  hearts  to  feel  their  miseries,  nor  to  pity 
themselves.  If  others  do  not  pity  them,  they  will  have  no 
pity  ;  for  it  is  the  nature  of  their  disease  to  make  them 
pitiless  to  themselves,  yea,  their  own  most  cruel  de- 
stroyers.—Consider  it  was  once  thy  own  case.  It  was 
God's  argument  to  the  Israelites,  to  be  kind  to  strangers, 
because  themselves  had  been  "  strangers  in  the  land  of 
Egypt."  So  should  you  pity  them  that  are  strangers  to 
Christ,  and  to  the  hopes  and  comforts  of  the  saints, 
because  you  were  once  strangers  to  them  yourselves. 
Consider  your  relation  to  them.  It  is  thy  neighbor,  thy 
brother,  whom  thou  art  bound  to  love  as  thyself.  "  He 
that  loveth  not  his  brother  whom  he  seeth  daily,  doth  not 
love  God  whom  he  never  saw."  And  doth  he  love  his 
brother  that  will  see  him  go  to  hell,  and  never  hinder 
him? 

11.  Consider  what  a  load  of  guilt  this  neglect  lays 
upon  thy  own  soul.  Thou  art  guilty  of  the  murder  and 
damnation  of  all  those  souls  whom  thou  dost  thus  neglect ; 
and  of  every  sin  they  now  commit,  and  of  all  the  dishonor 
done  to  God  thereby  ;  and  of  all  those  judgments  which 
their  sins  bring  upon  the  town  or  country  where  they 


220 

live. — Consider  what  it  will  be,  to  look  upon  your  poor 
friends  in  eternal  flames,  and  to  think  that  your  neglect 
was  a  great  cause  of  it.  If  you  should  there  perish  with 
them,  it  would  be  no  small  aggravation  of  your  torment. 
If  you  be  in  heaven,  it  would  surely  be  a  sad  thought, 
were  it  possible  that  any  sorrow  could  dwell  there,  to  hear 
a  multitude  of  poor  souls  cry  out  for  ever,  "  O,  if  you 
would  but  have  told  me  plainly  of  my  sin  and  danger,  and 
set  it  home,  I  might  have  escaped  all  this  torment,  and 
been  now  in  rest ! :;  "What  a  sad  voice  will  this  be  ! — 
Consider  what  a  joy  it  will  be  in  heaven,  to  meet  those 
there,  whom  you  have  been  the  means  to  bring  thither. 
To  see  their  faces,  and  join  with  them  for  ever  in  the 
praises  of  God,  whom  you  were  the  happy  instruments 
of  bringing  to  the  knowledge  and  obedience  of  Jesus 
Christ ! — Consider  how  many  souls  you  may  have  drawn 
into  the  way  of  damnation,  or  hardened  in  it.  We  have 
had,  in  the  days  of  our  ignorance,  our  companions  in  sin. 
whom  we  incited,  or  encouraged.  And  doth  it  not  be- 
come us  to  do  as  much  to  save  men,  as  we  have  done  to 
destroy  them  ? — Consider  how  diligent  are  all  the  enemies 
of  these  poor  souls  to  draw  them  to  hell.  The  devil  is 
tempting  them  day  and  night  :  their  inward  lusts  are  still 
working  for  their  ruin  :  the  flesh  is  still  pleading  for  its 
delights :  their  old  companious  are  increasing  their  dislike 
of  holiness.  And  if  nobody  be  diligent  in  helping  them 
to  heaven,  what  is  like  to  become  of  them  ? 

12.  Consider  how  deep  the  neglect  of  this  duty  will 
wound  when  conscience  is  awakened.  When  a  man 
comes  to  die,  conscience  will  ask  him,  "  What  good  hast 
thou  done  in  thy  lifetime  ?  The  saving  of  souls  is  the 
greatest  good  work ;  what  hast  thou  done  towards  it  ? 
How  many  hast  thou  dealt  faithfully  with?"  I  have  often 
observed  that  the  consciences'   of  dying  men  very  much 


221 

wounded  them  for  this  omission.  For  my  own  part,  when 
I  have  been  near  death,  my  conscience  hath  accused  me 
more  for  this  than  for  any  sin.  It  would  bring  every 
ignorant  profane  neighbor  to  my  remembrance,  to  whom 
I  never  made  known  their  danger.  It  would  tell  me, 
"  thou  shouidst  have  gone  to  them  in  private,  and  told 
them  plainly  of  their  desperate  danger,  though  it  had  been 
when  thou  shouidst  have  eaten  or  slept,  if  thou  hadst  no 
other  time."  Conscience  would  remind  me  how  at  such 
or  such  a  time  I  was  in  company  with  the  ignorant,  or 
was  riding  by  the  way  with  a  wilful  sinner,  and  had  a  fit 
opportunity  to  have  dealt  with  him,  but  did  not ;  or  at 
least  did  it  to  little  purpose.  The  Lord  grant  I  may  better 
obey  conscience  while  I  have  time,  that  it  may  have  less 
to  accuse  me  of  at  death  ! — Consider  what  a  seasonable 
time  you  now  have  for  this  work.  There  are  times  in 
which  it  is  not  safe  to  speak  ;  it  may  cost  you  your  liberties 
or  your  lives.  Besides,  your  neighbors  will  shortly  die, 
and  so  will  you.  Speak  to  them,  therefore,  while  you 
may. — Consider,  though  this  is  a  work  of  the  greatest 
charity,  yet  every  one  of  you  may  perform  it.  The  poorest 
as  well  as  the  rich.  Every  one  hath  a  tongue  to  speak  to 
a  sinner. — Once  more,  consider  the  happy  consequences 
of  this  work  where  it  is  faithfully  done.  You  may  be 
instrumental  in  saving  souls,  for  which  Christ  came  down 
and  died,  and  in  which  the  angels  of  God  rejoice.  Such 
souls  will  bless  you  here  and  hereafter.  God  will  have 
much  glory  by  it.  The  church  will  be  multiplied,  and 
edified  by  it.  Your  own  souls  will  enjoy  more  improve- 
ment and  vigor  in  a  divine  life,  more  peace  of  conscience, 
more  rejoicing  in  spirit.  Of  all  the  personal  mercies  that 
I  ever  received,  next  to  the  love  of  God  in  Christ  to  my 
own  soul,  I  must  most  joyfully  bless  him  for  the  plentiful 
success  of  my  endeavors  upon  others.  O  what  fruits  then 
20 


222 

might  I  have  seen,  if  I  had  been  more  faithful !  I  know 
we  need  be  very  jealous  of  our  deceitful  hearts  in  this 
point,  lest  our  rejoicing  should  come  from  our  pride. 
Naturally  we  would  have  the  praise  of  every  good  work 
ascribed  to  ourselves  :  yet  to  imitate  our  Father  in  goodness 
and  mercy,  and  to  rejoice  in  the  degree  of  them  we  attain 
to,  is  the  duty  of  every  child  of  God.  I  therefore  tell  you 
my  own  experience,  to  persuade  you,  that  if  you  did  but 
know  what  a  joyful  thing  it  is,  you  would  follow  it  night 
and  day  through  the  greatest  discouragements. 

13.  Up  then,  every  man  that  hath  a  tongue,  and  is  a 
servant  of  Christ,  and  do  something  of  your  Master's 
work.  Why  hath  he  given  you  a  tongue,  but  to  speak  in 
his  service  ?  And  how  can  you  serve  him  more  eminently, 
than  in  saving  souls  ?  He  that  will  pronounce  you  blessed 
at  the  last  day,  and  invite  you  to  "  the  kingdom  prepared 
for  you,"  because  you  iC  fed  him,  and  clothed  him,  and 
visited  him,"  in  his  poor  members,  will  surely  pronounce 
you  blessed  for  so  great  a  work  as  bringing  souls  to  his 
kingdom.  He  that  saith,  "  the  poor  you  have  always  with 
you,"  hath  left  the  ungodly  always  with  you,  that  you 
might  still  have  matter  to  exercise  your  charity  upon.  If 
you  have  the  hearts  of  Christians  or  of  men,  let  them 
yearn  towards  your  ignorant,  ungodly  neighbors.  Say  as 
the  lepers  of  Samaria,  "We  do  not  well,  this  day  is  a  day 
of  good  tidings,  and  we  hold  our  peace."  Hath  God  had 
so  much  mercy  on  you,  and  will  you  have  no  mercy  on 
your  poor  neighbors?  But  as  this  duty  belongs  to  all 
Christians,  so  especially  to  some,  according  as  God  hath 
called  them  to  it,  or  qualified  them  for  it.  To  them 
therefore  I  will  more  particularly  address  the  exhortation. 

14.  God  especially  expects  this  duty  at  your  hands  to 
whom  he  hath  given  more  learning  and  knowledge,  and 
endued  with  better  utterance,  than  your  neighbors.     The 


223 

strong  are  made  to  help  the  weak ;  and  those  that  see 
must  direct  the  blind.  God  looketh  for  this  faithful 
improvement  of  your  parts  and  gifts,  which,  if  you  neglect, 
it  were  better  you  had  never  received  them ;  for  they  will 
but  aggravate  your  condemnation,  and  be  as  useless  to 
your  own  salvation  as  they  were  to  others. 

15.  All  those  that  are  particularly  acquainted  with 
some  ungodly  men,  and  that  have  peculiar  interest  in 
them,  God  looks  for  this  duty  at  your  hands.  Christ  him- 
self did  eat  and  drink  with  publicans  and  sinners ;  but  it 
was  only  to  be  their  physician,  and  not  their  companion. 
Who  knows  but  God  gave  you  interest  in  them  to  this 
end,  that  you  might  be  the  means  of  their  recovery? 
They  that  will  not  regard  the  words  of  a  stranger,  may 
regard  a  brother,  or  sister,  or  husband,  or  wife,  or  near 
friend ;  besides  that  the  bond  of  friendship  engageth  you 
to  more  kindness  and  compassion  than  ordinary. 

16.  Physicians  that  are  much  about  dying  men,  should 
in  a  special  manner  make  conscience  of  this  duty.  It  is 
their  peculiar  advantage,  that  they  are  at  hand ;  that  they 
are  with  men  in  sickness  and  dangers,  when  the  ear  is 
more  open,  and  the  heart  less  stubborn  than  in  time  of 
health :  and  that  men  look  upon  their  physician  as  a  person 
in  whose  hands  is  their  life ;  or  at  least,  who  may  do  much 
to  save  them ;  and  therefore  they  will  the  more  regard  his 
advice.  You  that  are  of  this  honorable  profession,  do  not 
think  this  a  work  beside  your  calling,  as  if  it  belonged  to 
none  but  ministers ;  except  you  think  it  beside  your 
calling  to  be  compassionate,  or  to  be  Christians.  O  help 
therefore  to  fit  your  patients  for  heaven  1  And  whether 
you  see  they  are  for  life  or  death,  teach  them  both  how  to 
live  and  die,  and  give  them  some  physic  for  their  souls, 
as  you  do  for  their  bodies.  Blessed  be  God,  that  very 
many  of  the  chief  physicians  of  this  age  have,  by  their 


224 

eminent  piety,  vindicated  their  profession  from  the  com- 
mon imputation  of  atheism  and  profaneness. 

17.  Men  of  wealth  and  authority,  and  that  have  many 
dependents,  have  excellent  advantages  for  this  duty.  O 
what  a  world  of  good  might  lords  and  gentlemen  do,  if 
they  had  but  hearts  to  improve  their  influence  over  others  ! 
Have  you  not  all  your  honor  and  riches  from  God  ?  Doth 
not  Christ  say,  "  unto  v/homsoever  much  is  given,  of  him 
much  shall  be  required  1 "  If  you  speak  to  your  de- 
pendents for  God  and  their  souls,  you  may  be  regarded, 
when  even  a  minister  shall  be  despised.  As  you  value 
the  honor  of  God,  your  own  comfort,  and  the  salvation  of 
souls,  improve  your  influence  over  your  tenants  and 
neighbors ;  visit  their  houses  ;  see  whether  they  worship 
God  in  their  families ;  and  take  all  opportunities  to  press 
them  to  their  duty.  Despise  them  not.  Remember  God 
is  no  respecter  of  persons.  Let  them  see  that  you  excel 
others  in  piety,  compassion,  and  diligence  in  God's  work, 
as  you  do  in  the  riches  and  honors  of  the  world,  I  con- 
fess you  will  by  this  means  be  singular,  but  then  you  will 
be  singular  in  glory  ;  for  few  of  the  mighty  and  noble  are 
called." 

18.  As  for  the  ministers  of  the  gospel,  it  is  the  very 
work  of  their  calling,  to  help  others  to  heaven. — Be  sure 
to  make  it  the  main  end  of  your  studies  and  preaching. 
He  is  the  able,  skilful  minister,,  that  is  best  skilled  in  the 
art  of  instructing,  convincing,  persuading,  and  conse- 
quently of  winning  souls  ;  and  that  is  the  best  sermon  that 
is  best  in  these.  When  you  seek  not  God,  but  yourselves, 
God  will  make  you  the  most  contemptible  of  men.  It  is 
true  of  your  reputation,  what  Christ  says  of  your  life,  "He 
that  loveth  it  shall  lose  it."  Let  the  vigor  of  your  per- 
suasions show,  that  you  are  sensible  on  how  weighty  a 
business  you  are  sent.     Preach  with  that  seriousness  and 


225 

fervor,  as  men  that  believe  their  own  doctrine,  and  that 
know  their  hearers  must  be  prevailed  with,  or  be  damned. 
— Think  not  that  all  your  work  is  in  your  studies  and 
pulpit.  You  are  shepherds,  and  must  know  every  sheep, 
and  what  is  their  disease,  and  mark  their  strayings,  and 
help  to  cure  them  and  fetch  them  home.  Learn  of  Paul, 
not  only  to  "teach  your  people  publicly,  but  from  house 
to  house."  Inquire  how  they  grow  in  knowledge  and 
holiness,  and  on  what  grounds  they  build  their  hopes  of 
salvation,  and  whether  they  walk  uprightly,  and  perform 
the  duties  of  their  several  relations.  See  whether  they 
worship  God  in  their  families,  and  teach  them  how  to  do 
it.  Be  familiar  with  them,  that  you  may  maintain  your 
interest  in  them,  and  improve  it  all  for  God.  Know  of 
them  how  they  profit  by  public  teaching.  If  any  too  little 
"  savor  the  things  of  the  Spirit,"  let  them  be  pitied,  but 
not  neglected.  If  any  walk  disorderly,  recover  them  with 
diligence  and  patience.  If  they  be  ignorant,  it  may  be 
your  fault  as  much  as  theirs.  Be  not  asleep  while  the 
wolf  is  waking. — Deal  not  slightly  with  any.  Some  will 
not  tell  their  people  plainly  of  their  sins,  because  they  are 
great  men  ;  and  some  because  they  are  godly  ;  as  if  none 
but  the  poor  and  the  wicked  should  be  dealt  plainly  with. 
Yet  labor  to  be  skilful  and  discreet,  that  the  manner  may 
answer  to  the  excellency  of  the  matter.  Every  reasonable 
soul  hath  both  judgment  and  affection  ;  and  every  rational, 
spiritual  sermon,  must  have  both.  Study  and  pray,  and 
pray  and  study,  till  you  are  become  "  workmen  that  need 
not  be  ashamed,  rightly  dividing  the  word  of  truth;  "  that 
your  people  may  not  be  ashamed,  nor  weary  in  hearing 
you. — Let  your  conversation  be  teaching,  as  well  as  your 
doctrine.  Be  as  forward  in  a  holy  and  heavenly  life  as 
you  are  in  pressing  others  to  it.  Let  your  discourse  be 
edifying  and  spiritual.  Suffer  any  thing,  rather  than  tlie 
20* 


226 

gospel  and  men's  souls  should  suffer.  Let  men  see  that 
you  use  not  the  ministry  only  for  a  trade  to  live  by  :  but 
that  your  hearts  are  set  upon  the  welfare  of  souls.  What- 
soever meekness,  humility,  condescension,  or  self-denial 
you  teach  them  from  the  gospel,  teach  it  them  also  by 
your  undissembled  example.  Study  and  strive  after  unity 
and  peace.  If  ever  you  would  promote  the  kingdom  of 
Christ,  and  your  people's  salvation,  do  it  in  a  way  of  peace 
and  love.  It  is  as  hard  a  thing  to  maintain  in  your  people 
a  sound  understanding,  a  tender  conscience,  a  lively, 
gracious,  heavenly  frame  of  spirit,  and  an  upright  life, 
amidst  contention,  as  to  keep  your  candle  lighted  in  the 
greatest  storms.  "  Blessed  is  that  servant,  whom  his 
Lord,  when  he  cometh,  shall  find  so  doing." 

19.  All  you  whom  God  hath  intrusted  with  the  care  of 
children  and  servants,  I  would  also  persuade  to  this  great 
work  of  helping  others  to  the  heavenly  rest. — Consider 
what  plain  and  pressing  commands  of  God  require  this  at 
your  hands.  "  These  words  thou  shalt  teach  diligently 
unto  thy  children,  and  shalt  talk  of  them  when  thou  sittest 
in  thine  house,  and  when  thou  walkest  by  the  way,  and 
when  thou  liest  down,  and  when  thou  risest  up. — Train 
up  a  child  in  the  way  he  should  go :  and  when  he  is  old, 
he  will  not  depart  from  it. — Bring  up  your  children  in  the 
nurture  and  admonition  of  the  Lord."  Joshua  resolved, 
that  "  he  and  his  house  would  serve  the  Lord."  And 
God  himself  says  of  Abraham,  "  I  know  him,  that  he  will 
eommand  his  children,  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord." — Consider,  it  is  a 
duty  vou  owe  your  children  in  point  of  justice.  From  you 
they  received  the  defilement  and  misery  of  their  natures : 
and  therefore  you  owe  them  all  possible  help  for  their 
recoverv. — Consider,  how  near  your  children  are  to  you. 
They  are  parts  of  yourselves.  If  they  prosper  when  you 
are  dead,  you  take  it  as   if  you  lived   and  prospered  in 


2-27 

them  ;  and  should  you  not  be  of  the  same  mind  for  their 
everlasting  rest  ?  Otherwise  you  will  be  witnesses  against 
your  own  souls.  Your  care,  and  pains,  and  cost  for  their 
bodies,  will  condemn  you  for  your  neglect  of  their  precious 
souls.  Yea,  all  the  brute  creatures  may  condemn  you. 
Which  of  them  is  not  tender  of  their  young  1 — Consider, 
God  hath  made  your  children  your  charge,  and  your  ser- 
vants too.  Every  one  will  confess  they  are  the  minister's 
charge.  And  have  not  you  a  greater  charge  of  your  own 
families,  than  any  minister  can  have  of  them  ?  Doubtless 
at  your  hands  God  will  require  the  blood  of  their  souls. 
It  is  the  greatest  charge  you  were  ever  intrusted  with,  and 
wo  to  you,  if  you  suffer  them  to  be  ignorant  or  wicked  for 
want  of  your  instruction  or  correction. — Consider,  what 
work  there  is  for  you  in  their  dispositions  and  lives. 
Theirs  is  not  one  sin,  but  thousands.  They  have  hered- 
itary diseases,  bred  in  their  natures.  The  things  you  must 
teach  them  are  contrary  to  the  interests  and  desires  of 
their  flesh.  May  the  Lord  make  you  sensible  what  a  work 
and  charge  lieth  upon  you ! — Consider  what  sorrows  you 
prepare  for  yourselves  by  the  neglect  of  your  children.  If 
they  prove  thorns  in  your  eyes  they  are  of  your  own  plant- 
ing. If  you  should  repent  and  be  saved,  is  it  nothing  to 
think  of  their  damnation  ;  and  yourselves  the  occasion  of 
it  ?  But  if  you  die  in  your  sins,  how  will  they  cry  out 
against  you  in  hell  !  "  All  this  was  wrong  of  you  ;  you 
should  have  taught  us  better,  and  did  not ;  you  should 
have  restrained  us  from  sin,  and  corrected  us,  but  did 
not."  What  an  addition  will  such  outcries  be  to  your 
misery.  On  the  other  side,  think  what  a  comfort  you 
may  have,  if  you  be  faithful  in  this  duty.  If  you  should 
not  succeed,  you  have  freed  your  own  souls,  and  have 
peace  in  your  own  consciences.  If  you  do,  the  comfort  is 
inexpressible,  in  their  love  and  obedience,  their  supplying 
your  wants,  and  delighting  you  in  all  your  remaining  path 


228 

io  glory.  Yea,  all  your  family  may  fare  the  better  for  one 
pious  child  or  servant.  But  the  greatest  joy  will  be,  when 
you  shall  say,  "  Lord,  here  am  I,  and  the  children  thou 
hast  given  me  ;  "  and  shall  joyfully  live  with  them  for  ever. 
— Consider  how  much  the  welfare  of  church  and  state 
depends  on  this  duty.  Good  laws  will  not  reform  us,  if 
reformation  begin  not  at  home.  This  is  the  cause  of  all 
our  miseries  in  church  and  state,  even  the  want  of  a  holy 
education  of  children.  I  also  entreat  parents  to  consider, 
what  excellent  advantages  they  have  for  saving  their  chil- 
dren. They  are  with  you  while  they  are  tender  and 
flexible.  You  have  a  twig  to  bend,  not  an  oak.  None  in 
the  world  have  such  interest  in  their  affections  as  you 
have.  You  have  also  the  greatest  authority  over  them. 
Their  whole  dependence  is  upon  you  for  a  maintenance. 
You  best  know  their  temper  and  inclinations.  And  you 
are  ever  with  them,  and  can  never  want  opportunities  : 
especially  you  mothers,  remember  this,  who  are  more  with 
your  children  while  young,  than  their  fathers.  What 
pains  are  you  at  for  their  bodies  !  What  do  you  suffer  to 
bring  them  into  the  world  !  And  will  you  not  be  at  as 
much  pains  for  the  saving  of  their  souls  !  Your  affections 
are  tender  ;  and  will  it  not  move  you  to  think  of  their 
perishing  for  ever  1  I  beseech  you,  for  the  sake  of  the 
children  of  your  bowels,  teach  them,  admonish  them, 
watch  over  them,  and  give  them  no  rest  till  you  have 
brought  them  to  Christ. 

20.  I  shall  conclude  with  this  earnest  request  to  all 
Christian  parents  that  read  these  lines ;  that  they  would 
have  compassion  on  the  souls  of  their  poor  children,  and 
be  faithful  to  the  great  trust  that  God  hath  put  on  them. 
If  you  cannot  do  what  you  would  for  them,  yet  do  what 
you  can.  Both  church  and  state,  city  and  country,  groan 
under  the  neglect  of  this  weighty  duty.  m  Your  children 
know  not  God,  nor  his  laws,  but  take  his  name   in   vain4 


229 

and  slight  his  worship,  and  you  neither  instruct  them  nor 
correct  them  ;  and  therefore  God  corrects  both  them  and 
you.  You  are  so  tender  of  them,  that  God  is  the  less 
tender  of  both  them  and  you.  Wonder  not  if  God  make 
you  smart  for  your  children's  sins  ;  for  you  are  guilty  of 
all  they  commit,  by  your  neglect  of  your  duty  to  reform 
them.  Will  you  resolve,  therefore,  to  set  upon  this  duty, 
and  neglect  it  no  longer  ?  Remember  Eli.  Your  chil- 
dren are  like  Moses  in  the  bulrushes,  ready  to  perish  if 
they  have  not  help.  As  ever  you  would  not  be  charged 
before  God  as  murderers  of  their  souls,  nor  have  them  cry 
out  against  you  in  everlasting  fire,  see  that  you  teach  them 
how  to  escape  it,  and  bring  them  up  in  holiness  and  the 
fear  of  God.  I  charge  every  one  of  you,  upon  your  alle- 
giance to  God,  as  you  will  very  shortly  answer  the  con- 
trary at  your  peril,  that  you  will  neither  refuse  nor  neglect 
this  most  necessary  duty.  If  you  are  not  willing  to  do  it, 
now  you  know  it  to  be  so  great  a  duty,  you  are  rebels,  and 
no  true  subjects  of  Jesus  Christ.  If  you  are  willing,  but 
know  not  how,  I  will  add  a  few  words  of  direction  to  help 
you.  Lead  them,  by  your  own  example,  to  prayer,  reading, 
and  other  religious  duties.  Inform  their  understandings. 
Store  their  memories.  Rectify  their  wills.  Quicken 
their  affections.  Keep  tender  their  consciences.  Restrain 
their  tongues,  and  teach  them  gracious  speech.  Reform 
and  watch  over  their  outward  conversation.  To  these 
ends,  get  them  Bibles  and  pious  books,  and  see  that  they 
read  them.  Examine  them  often  what  they  learn  ;  espe- 
cially spend  the  Lord's-day  in  this  work,  and  suffer  them 
not  to  spend  it  in  sports  or  idleness.  Show  them  the 
meaning  of  what  they  read  or  learn.  Keep  them  out  of 
evil  company,  and  acquaint  them  with  the  godly.  And 
fail  not  to  make  them  learn  their  catechism.  Especially 
show  them  the  -necessity,  excellency,  and  pleasure  of  serv- 
ing God ;  and  labor  to  fix  all  upon  their  hearts. 


230 


CHAPTER  X. 

The  Saints1  Rest  is  not  to  be  expected  on  Earth. 

Sect.  1.  In  order  to  show  the  sin  and  folly  of  expecting  rest  here. 

2.  (I.)  The  reasonableness  of  present  afflictions  is   considered : 

3.  (1.)  that  they  are  the  way  to  rest ;  4.  (2.)„keep  us  from  mis- 
taking our  rest;  5.  (3.)  from  losing  our  way  to  it}  6.  (4.) 
quicken  our  pace  towards  it;  7.  (5.)  chiefly  incommode  our 
flesh ;  8,  9,  and  (6.)  under  them  the  sweetest  foretastes  of  rest 
are  often  enjoyed.  10.  (II.)  How  unreasonable  to  rest  in  present 
enjoyments;  11.  (1.)  that  it  is  idolatry;  12.  (2.)  that  it  con- 
tradicts God's  end  in  giving  them ;  13.  (3.)  is  the  way  to  have 
them  refused,  withdrawn,  or  imbittered;  14.  (4.)  that  to  be 
suffered  to  take  up  our  rest  here  is  the  greatest  curse ;  15.  (5.) 
that  it  is  seeking  rest  where  it  is  not;  16.  (6.)  that  the  creatures, 
without  God,  would  aggravate  our  misery ;  17.  (7.)  and  all  this 
is  confirmed  by  experience.  18.  The  author  laments  that  this  is 
nevertheless  a  most  common  sin.  19 — 23.  (III.)  How  unreason- 
able our  unwillingness  to  die,  and  possess  the  saints'  rest  is 
largely  considered.  24.  The  author  apologizes  for  saying  so 
much  on  this  last  head. 

1.  We  are  not  yet  come  to  our  resting  place.  Doth  it 
remain?  How  great  then  is  our  sin  and  folly  to  seek 
and  expect  it  here.  Where  shall  we  find  the  Christian 
that  deserves  not  this  reproof?  We  would  all  have  con- 
tinual prosperity,  because  it  is  easy  and  pleasing  to  the 
flesh  ;  but  we  consider  not  the  unreasonableness  of  such 
desires.  And  when  we  enjoy  convenient  houses,  goods, 
lands,  and  revenues  ;  or  the  necessary  means  God  hath 
appointed  for  our  spiritual  good  ;  we  seek  rest  in  these 
enjoyments.  Whether  we  are  in  an  afflicted  or  prosper- 
ous  state,    it   is    apparent,    we    exceedingly    make    the 


231 

creature  our  rest.  Do  we  not  desire  creature  enjoyments 
more  violently,  when  we  want  them,  than  we  desire  God 
himself?  Do  we  not  delight  more  in  the  possession  of 
them,  than  in  the  enjoyment  of  God  ?  And  if  we  lose 
them,  doth  it  not  trouble  us  more  than  our  loss  of 
God  ?  Is  it  not  enough,  that  they  are  refreshing  helps  in 
our  way  to  heaven,  but  they  must  also  be  made  our 
heaven  itself?  Christian  Reader,  I  would  as  willingly 
make  thee  sensible  of  this  sin,  as  of  any  sin  in  the  world, 
if  I  could  tell  how  to  do  it ;  for  the  Lord's  greatest  quarrel 
with  us  is  in  this  point.  In  order  to  this,  I  most  earnestly 
beseech  thee  to  consider — the  reasonableness  of  present 
afflictions — and  the  unreasonableness  of  resting  in  present 
enjoyments :— as  also  of  our  unwillingness  to  die,  that  we 
may  possess  eternal  rest 

2.  (I.)  To  show  the  reasonableness  of  present  afflic- 
tions, consider — they  are  the  way  to  rest — they  keep  us 
from  mistaking  our  rest,  and  from  losing  our  way  to  it — - 
they  quicken  our  pace  towards  it — they  chiefly  incom- 
mode our  flesh ; — and  under  them  God's  people  have  often 
the  sweetest  foretastes  of  their  rest. 

3.  (1.)  Consider,  that  labor  and  trouble  are  the  com- 
mon way  to  rest,  both  in  the  course  of  nature  and  grace. 
Can  there  possibly  be  rest  without  weariness  ?  Do  you 
not  travail  and  toil  first,  and  rest  after  ?  The  day  for 
labor  is  first,  and  then  follows  the  night  for  rest.  Why 
should  we  desire  the  course  of  grace  to  be  perverted,  any 
more  than  the  course  of  nature  ?  It  is  an  established 
decree,  "  that  we  must,  through  much  tribulation  enter 
into  the  kingdom  of  God."  And  that  "  if  we  suffer,  we 
shall  also  reign  with  Christ."  And  what  are  we,  that 
God's  statutes  should  be  reversed  for  our  pleasures  ? 

4.  (2.)  Afflictions  are  exceeding  useful  to  us,  to  keep 
us  from  mistaking  our  rest.    A  Christian's  motion  towards 


232 

heaven  is  voluntary,  and  not  constrained.  Those  means 
therefore  are  most  profitable,  which  help  his  understanding 
and  will.  The  most  dangerous  mistake  of  our  souls  is,  to 
take  the  creature  for  God,  and  earth  for  heaven.  What 
warm,  affectionate,  eager  thoughts  have  we  of  the  world, 
till  afflictions  cool  and  moderate  them  !  Afflictions  speak 
convincingly,  and  will  be  heard  when  preachers  cannot. 
Many  a  poor  Christian  is  sometimes  bending  his  thoughts 
to  wealth,  or  flesh-pleasing,  or  applause,  and  so  loses  his 
relish  of  Christ,  and  the  joy  above  ;  till  God  break  in 
upon  his  riches,  or  children,  or  conscience,  or  health,  and 
break  down  his  mountain  which  he  thought  so  strong. 
And  then,  when  he  lieth  in  Manasseh's  fetters,  or  is 
fastened  to  his  bed  with  pining  sickness,  the  world  is 
nothing,  and  heaven  is  something.  If  our  dear  Lord  did 
not  put  these  thorns  under  our  head,  we  should  sleep  out 
our  lives,  and  lose  our  glory. 

5.  (3.)  Afflictions  are  also  God's  most  effectual  means 
to  keep  us  from  losing  our  way  to  our  rest.  Without  this 
hedge  of  thorns  on  the  right-hand  and  left,  we  should 
hardly  keep  the  way  to  heaven.  If  there  be  but  one  gap 
open,  how  ready  are  we  to  find  it,  and  turn  out  at  it  ! 
When  we  grow  wanton,  or  worldly,  or  proud,  how  doth 
sickness,  or  other  affliction  reduce  us  !  Every  Christian 
as  well  as  Luther,  may  call  affliction  one  of  the  best 
schoolmasters  :  and  with  David  may  say,  "  Before  I  was 
afflicted  I  went  astray  :  but  now  have  I  kept  thy  word.'' 
Many  thousand  recovered  sinners  may  cry,  ';  O  healthful 
sickness  !  O  comfortable  sorrows  !  O  gainful  losses  !  O 
enriching  poverty  !  O  blessed  day  that  ever  I  was  af- 
flicted ! "  Not  only  the  "  green  pastures,  and  still 
waters,  but  the  rod  and  staff  they  comfort  us."  Though 
the  Word  and  Spirit  do  the  main  work,  yet  suffering  so 
unbolts  the  door  of  the  heart,  that  the  Word  hath  easier 
entrance. 


233 

6.  (4.)  Afflictions  likewise  serve  to  quicken  our  pace  in 
the  way  to  our  rest.  It  were  well,  if  mere  love  would 
prevail  with  us,  and  that  we  were  rather  drawn  to  heaven 
than  driven.  But  seeing  our  hearts  are  so  bad  that  mercy 
will  not  do  it ;  it  is  better  to  be  put  on  with  the  sharpest 
scourge,  than  loiter,  like  the  foolish  virgins,  till  the  door 
is  shut.  O  what  a  difference  is  there  betwixt  our  prayers 
in  health  and  in  sickness !  betwixt  our  repentings  in 
prosperity  and  adversity  !  Alas,  if  we  did  not  sometimes 
feel  the  spur,  what  a  slow  pace  would  most  of  us  hold 
towards  heaven !  Since  our  vile  natures  require  it,  why 
should  we  be  unwilling  that  God  should  do  us  good  by 
sharp  means  ?  Judge,  Christian,  whether  thou  dost  not 
go  more  watchfully  and  speedily  in  the  way  to  heaven,  in 
thy  sufferings,  than  in  thy  more  pleasing  and  prosperous 
state. 

7.  (5.)  Consider  further,  it  is  but  the  flesh  that  is 
chiefly  troubled  and  grieved  by  afflictions.  In  most  of 
our  sufferings  the  soul  is  free,  unless  we  ourselves  wilfully 
afflict  it  "Why  then,  O  my  soul,  dost  thou  side  with 
this  flesh,  and  complain,  as  it  complaineth  ?  It  should  be 
thy  work  to  keep  it  under,  and  bring  it  into  subjection  ; 
and  if  God  do  it  for  thee,  shouldst  thou  be  discontented  ? 
Hath  not  the  pleasing  of  it  been  the  cause  of  almost  all 
thy  spiritual  sorrows  ?  Why  then  may  not  the  displeasing 
of  it  further  thy  joy  ?  Must  not  Paul  and  Silas  sing, 
because  their  feet  are  in  the  stocks  ?  Their  spirits  "were 
not  imprisoned.  Ah,  unworthy  soul !  is  this  thy  thanks 
to  God  for  preferring  thee  so  far  before  thy  body  ?  When 
it  is  rotting  in  the  grave,  thou  shalt  be  a  companion  of 
the  perfected  spirits  of  the  just.  In  the  mean  time  hast 
thou  not  consolation  which  the  flesh  knows  not  of? 
Murmur  not  then  at  God's  dealings  with  thy  body  :  if  it 
were  for  want  of  love  to  thee,  he  would  not  have  dealt  so 

21 


234 

U   his   saints.     Nev<  flesh  should  trulv 

expound  the  meaning  of  the  rod.     It  will  call  love  hatred : 
and  say.  God  is  destroying,  when  he   is  $         _       I:  is  the 
suffering  party,   and  therefore  not  fit  to  be  the  judge. 
Could  we  once  belie       "         ?.nd  judge  of  his  dealing 
his    Word,    and   by  their   usefulr.—  dot    souls,    and 

refea  en  5e  and  could  we  stop  our  ears  against 

all  the  clamors  of  the  flesh,  then  we  should  hare  a  truer 
judgment  of  our  afflictions. 

B  <Dnce   more    consider,    God   seldom   gives    his 

people  so  sweet  a  foretaste  of  their  future  rest,  as  in  their 
leef  afflictions.  He  keeps  his  most  preeioas  :  ordials  for 
the  time  of  our  greatest  faintings  and  dangr  s  He  gives 
them,  when  he  knows  they  are  needed,  and  will  be  valued  : 
and  when  he  is  sure  to  be  thanked  for  them,  and  his 
people  rejoiced  by  them.     Especially,  when  our  -  _ 

are  more  directly  for  his  cause,  then  he  seldom  fails  to 
sweeten  the  bitter  cup.     The  martyrs  have  possessed  the 
When    fid    Christ  preach  such  comfc:  -   fee 
his  disciples,  as  when  their  hearts  were  sorrowful  at  his 
departure  !     WTien  did  he  appear  amonsr  them,  an 
"Peace  be  unto  you,"'  but  when  they  were  shut  up  for 
fear  of  the  Jews?     When  did  Stephen  see  heaven  opened, 
but  when  he  was   giving   v:   his  life  for  the  testimony  of 
Jesus  ?     Is  not  that  our  best  state,  wherein  we  have  most 
else  do  we  desab  b  to  c  :me  to  heaven  ?     If 
we  look  for   a  heaven  of  fleshly  delights,   we   shall  find 
ourselves  mistaken      Conclude  then,  that  affliction  . 
so  bad  a  state    _  :    a   saint  in   his  rest      A 

i  than  God  ?     Doth  he  not  know  what  is  good  for  us 
as  well  as   wel  or  is  he  not  as     ireful  of  our  good,  as  we 
are  : :  our  own  I     Wc  : :  us.  if  he  were  not  much  mo: 
and  if  he  did  not  love  us  better  than   wc  love  either  him 
.  selves 


235 

9.  Say  not,  "  I  could  bear  any  other  affliction  but  this." 
If  God  had  afflicted  thee  where  thou  canst  bear  it,  thy 
idol  would  neither  have  been  discovered  nor  removed. 
Neither  say,  "If  God  would  deliver  me  out  of  it,  I 
could  be  content  to  bear  it."  Is  it  nothing  that  he  hath 
promised  it  shall  work  for  thy  good  ?  Is  it  not  enough 
that  thou  art  sure  to  be  delivered  at  death  ?  Nor  let  it 
be  said,  "  If  my  affliction  did  not  disable  me  from  my 
duty  I  could  bear  it."  It  doth  not  disable  thee  for  that 
duty  which  tendeth  to  thy  own  personal  benefit,  but  it  is 
the  greatest  quickening  help  thou  canst  expect.  As  for 
thy  duty  to  others,  it  is  not  thy  duty  when  God  disables 
thee.  Perhaps  thou  wilt  say,  "  The  godly  are  my  afflicters ; 
if  it  were  ungodly  men,  I  could  easily  bear  it."  Whoever 
is  the  instrument,  the  affliction  is  from  God,  and  the 
deserving  cause  thyself;  and  is  it  not  better  to  look  more 
to  God  than  thyself?  Didst  thou  not  know  that  the  best 
men  are  still  sinful  in  part?  Do  not  plead,  "  If  I  had  but 
that  consolation,  which  you  say  God  reserveth  for  suffering 
times,  I  should  suffer  more  contentedly ;  but  I  do  not 
perceive  any  such  thing."  The  more  you  suffer  for 
righteousness5  sake,  the  more  of  this  blessing  you  may 
expect ;  and  the  more  you  suffer  for  your  own  evil  doing, 
the  longer  it  will  be  before  that  sweetness  comes.  Are 
not  the  comforts  you  desire,  neglected  or  resisted  ?  Have 
your  afflictions  wrought  kindly  with  you,  and  fitted  you 
for  comfort?  It  is  not  suffering  that  prepares  you  for 
comfort,  but  the  success  and  fruit  of  suffering  upon  your 
hearts. 

10.  (II.)  To  show  the  unreasonableness  of  resting  in 
present  enjoyments,  consider — it  is  idolizing  them — it 
contradicts  God's  end  in  giving  them — it  is  the  way  to 
have  them  refused,  withdrawn,  or  imbittered — to  be 
suffered  to  take  up  our  rest  here,  is  the  greatest  curse — it 
is  seeking  rest  where  it  is  not  to  be  found — the  creatures, 


236 

without  God,  would  aggravate  our  misery — and  to  confirm 
all  this,  we  may  consult  our  own  and  others'  experience. 

11.  (1.)  It  is  gross  idolatry  to  make  any  creature,  or 
means,  our  rest.  To  be  the  rest  of  the  soul,  is  God's  own 
prerogative.  As  it  is  apparent  idolatry  to  place  our  rest 
in  riches,  or  honors ;  so  it  is  but  a  more  refined  idolatry 
to  take  up  our  rest  in  excellent  means  of  grace.  How  ill 
must  our  dear  Lord  take  it,  when  we  give  him  cause  to 
complain,  as  he  did  of  our  fellow-idolaters,  "  My  people 
have  been  lost  sheep,  they  have  forgotten  their  resting- 
place?"  "  My  people  can  find  rest  in  any  thing  rather 
than  in  me.  They  can  delight  in  one  another,  but  not  in 
me.  They  can  rejoice  in  my  creatures  and  ordinances, 
but  not  in  me.  Yea,  in  their  very  labors  and  duties  they 
seek  for  rest,  but  not  in  me.  They  had  rather  be  any 
where  than  be  with  me.  Are  these  their  gods  1  Have 
these  redeemed  them  ?  "Will  these  be  better  to  them  thaa 
I  have  been,  or  than  I  would  be  T"  If  yourselves  have  a 
wife,  a  husband,  a  son,  that  had  rather  be  any  where  than 
in  your  company,  and  be  never  so  merry  as  when  furthest 
from  you,  would  you  not  take  it  ill  1  So  must  our  Go<£ 
needs  do. 

12.  (2.)  You  contradict  the  end  of  God  in  giving  these 
enjoyments.  He  gave  them  to  help  thee  to  him,  and  dost 
thou  take  up  with  them  in  his  stead  I  He  gave  them  to 
be  refreshments  in  thy  journey,  and  wouldst  thou  dwell  in 
thy  inn,  and  go  no  further?  It  may  be  said  of  all  our 
comforts  and  ordinances,  as  is  said  of  the  Israelites,  "The 
ark  of  the  covenant  of  the  Lord  went  before  them,  to 
search  out  a  resting-place  for  them.*'  So  do  all  God's 
mercies  here.  They  are  not  that  rest ;  as  John  professed 
he  was  not  the  Christ ;  but  they  are  voices  crying  in  this 
wilderness,  to  bid  us  prepare,  "  for  the  kingdom  of  God," 
our  true  rest,  "  is  at  hand."  Therefore  to  rest  here,, 
were  to  turn  all  mercies  contrary  to  their  own  ends,  and 


237 

to  our  own  advantages,  and  to  destroy  ourselves  with  that 
which  should  help  us. 

13.   (3.)  It  is  the  way  to  cause  God,  either  to  deny  the 
mercies  we  ask,  or  to  take  from  us  those  we  enjoy,  or  at 
least  imbitter  them  to  us.     God  is  no  where  so  jealous 
as  here.     If  you  had   a  servant  whom   your   wife  loved 
better  than  yourself,  would  you  not  take  it  ill  of  such  a 
wife,  and  rid  your  house  of  such   a  servant  ?     So,  if  the 
Lord  see  you  begin  to  settle  in  the  world  and  say,  "  Here 
I  will  rest ; "  no  wonder  if  he  soon  in  his  jealousy  unsettle 
you.     If  he  love  you,  no  wonder  if  he  take  that  from  you 
with  which  he   sees   you   are  destroying  yourselves.     It 
hath  long  been  my  observation  of  many,  that  when  they 
have  attempted  great  works,  and  have,  just  finished  them  ; 
or  have  aimed  at  great  things  in  the  world,  and  have  just 
obtained  them ;  or  have  lived  in  much  trouble,  and  have 
just  overcome  it ;  and  began  to  look  on   their    condition 
with  content,  and  rest  in  it ;  they  are  then   usually  near 
to  death  or  ruin.     When  a  man  is  once  at  this  language, 
"  Soul,  take  thy  ease ;  "  the  next  news  usually  is,  "  Thou 
fool,  this  night,"  or  this  month,  or  this  year,  "  thy  soul 
shall  be  required,  and  then  whose  shall  these  things  be?" 
What  house  is  there,  where  this  fool  dwelleth  not?     Let 
you   and   I   consider,   whether   it  be   not  our  own   case. 
Many   a  servant  of  God  hath  been   destroyed  from  the 
earth,   by   being  overvalued   and  overloved.      I   am  per- 
suaded,   our    discontents    and   murmurings    are    not   so 
provoking  to  God,  nor  so  destructive  to  the  sinner,  as  our 
too  sweet  enjoying,  and  resting  in,  a  pleasant  state.     If 
God  hath  crossed  you   in   wife,  children,  goods,  friends, 
either  by  taking  them  away,  or  the  comfort  of  them  ;  try 
whether  this  be   not   the    cause :    for  wheresoever  your 
desire    stop,    and   you    say,    "  Now    I    am    well ; "    that 
condition  you  make  your  god,  and  engage  the  jealousy 
21  * 


238 

of  God  against  it.  Whether  you  be  friends  to  God  or 
enemies,  you  can  never  expect  that  God  should  suffer  you 
quietly  to  enjoy  your  idols. 

14.  (4.)  Should  God  surfer  you  to  take  up  your  rest 
here,  it  is  one  of  the  greatest  curses  that  could  befall  you. 
It  were  better  never  to  have  a  day  of  ease  in  the  world  ; 
for  then  weariness  might  make  you  seek  after  true  rest. 
Bat  if  you  are  suffered  to  sit  down  and  rest  here,  a  restless 
wretch  you  will  be  through  all  eternity.  To  "  have  their 
portion  in  this  life,"  is  the  lot  of  the  most  miserable 
perishing  sinners.  Doth  it  become  Christians,  then,  to 
expect  so  much  here  ?  Our  rest  is  our  heaven ;  and 
where  we  take  our  rest,  there  we  make  our  heaven.  And 
wouldst  thou  have  but  such  a  heaven  as  this  % 

15.  (5.)  It  is  seeking  rest  where  it  is  not  to  be  found. 
Your  labor  will  be  lost ;  and  if  you  proceed,  your  soul's 
eternal  rest  too. — Our  rest  is  only  in  the  full  obtaining  of 
our  ultimate  end.  But  that  is  not  to  be  expected  in  this 
life  ;  neither  is  rest  therefore  to  be  expected  here.  Is 
God  to  be  enjoyed  in  the  best  church  here,  as  he  is  in 
heaven  ?  How  little  of  God  the  saints  enjoy  under  the 
best  means,  let  their  own  complainings  testify,  Poor 
comforters  are  the  best  ordinances  without  God.  Should 
a  traveller  take  up  his  rest  in  the  way  ?  No  ;  because 
his  home  is  his  journey's  end.  When  you  have  all  that 
creatures  and  means  can  afford,  have  you  that  you  be- 
lieved, prayed,  suffered  for  1  I  think  you  dare  not  say  so, 
We  are  like  little  children  strayed  from  home,  and  God  is 
now  fetching  us  home,  and  we  are  ready  to  turn  into  any 
house,  stay  and  play  with'every  thing  in  our  way,  and  sit 
down  on  every  green  bank,  and  much  ado  there  is  to 
get  us  home. — We  are  also  in  the  midst  of  our  labors  and 
dangers  ;  and  is  there  any  resting  here  I  What  painful 
work  doth  lie  upon  our  hands  1  Look  to  our  brethren,  to 
our  souls,  and  to  God ;  and  what  a  deal  of  work,  in  respect 


239 

to  each  of  these,  doth  lie  before  us  !  And  can  we  rest 
in  the  midst  of  all  our  labors  ?  Indeed  we  may  rest  on 
earth,  as  the  ark  is  said  to  have  "  rested  in  the  midst  of 
Jordan  : "  a  short  and  small  rest.  Or  as  Abraham  desired 
the  "  angels  to  turn  in  and  rest  themselves"  in  his  tent, 
where  they  would  have  been  loath  to  have  taken  up  their 
dwelling.  Should  Israel  have  fixed  their  rest  in  the 
wilderness,  among  serpents,  and  enemies,  and  weariness, 
and  famine  ?  Should  Noah  have  made  the  ark  his  home, 
and  have  been  loath  to  come  forth  when  the  waters  were 
assuaged?  Should  the  mariner  choose  his  dwelling  on 
the  sea,  and  settle  his  rest  in  the  midst  of  rocks,  and 
sands,  and  raging  tempests  ?  Should  a  soldier  rest  in  the 
thickest  of  his  enemies  ?  And  are  not  Christians  such 
travellers,  such  mariners,  such  soldiers?  Have  you  not 
fears  within,  and  trouble  without  ?  Are  we  not  in  con- 
tinual dangers?  We  cannot  eat,  drink,  sleep,  labor,  pray, 
hear,  converse,  but  in  the  midst  of  snares ;  and  shall  we 
sit  down  and  rest  here  ?  O  Christian,  follow  thy  work, 
look  to  thy  dangers,  hold  on  to  the  end,  win  the  field,  and 
come  off  the  ground,  before  thou  think  of  a  settled  rest. 
Whenever  thou  talkest  of  a  rest  on  earth,  it  is  like  Peter 
on  the  mount,  "  thou  knowest  not  what  thou  sayest."  If, 
instead  of  telling  the  converted  thief,  "this  day  shalt  thou 
be  with  me  in  paradise,"  Christ  had  said  he  should  rest 
there  upon  the  cross ;  would  he  not  have  taken  it  for  a 
derision  ?  Methinks  it  would  be  ill  resting  in  the  midst 
of  sickness  and  pains,  persecutions  and  distresses.  But 
if  nothing  else  will  convince  us,  yet  sure  the  remainders 
of  sin,  which  do  so  easily  beset  us,  should  quickly  satisfy 
a  believer,  that  here  is  not  his  rest.  I  say  therefore,  to 
every  one  that  thinketh  of  rest  on  earth,  "Arise  ye,  and 
depart,  for  this  is  not  your  rest,  because  it  is  polluted." 
These  things  cannot  in  their  nature  be  a  true  Christian's 
rest.     They  are  too  poor  to  make  us  rich ;  too  low,  to 


240 

raise  us  to  happiness;  too  empty,  to  fill  our  souls;  and  of 
too  short  a  continuance,  to  be  our  eternal  content.  If 
prosperity,  and  whatsoever  we  here  desire,  be  too  base  to 
make  gods  of,  they  are  too  base  to  be  our  rest. — The 
soul's  rest  must  be  sufficient  to  afford  it  perpetual  satisfac- 
tion. But.  the  content  which  creatures  afford,  waxes  old, 
and  abates  after  a  short  enjoyment.  If  God  should  rain 
down  angels'  food,  we  should  soon  loathe  the  manna.  If 
novelty  support  not,  our  delights  on  earth  grow  dull.  All 
creatures  are  to  us,  as  the  flowers  to  the  bee ;  there  is  but 
littje  honey  on  any  one,  and  therefore  there  must  be  a 
superficial  taste ;  and  so  to  the  next. — The  more  the 
creature  is  known,  the  less  it  satisfieth.  Those  only  are 
taken  with  it,  who  see  no  further  than  its  outward 
beauty,  without  discerning  its  inward  vanity.  When  we 
thoroughly  know  the  condition  of  other  men,  and  have 
discovered  the  evil  as  well  as  the  good,  and  the  defects  as 
well  as  the  perfections,  we  then  cease  our  admiration. 

16.  (6.)  To  have  creatures  and  means  without  God,  is 
an  aggravation  of  our  misery.  If  God  should  say,  "  Take 
my  creatures,  my  word,  my  servants,  my  ordinances,  but 
not  myself;"  would  you  take  this  for  happiness?  If  you 
had  the  word  of  God,  and  not  "  the  Word,"  which  is  God  ; 
or  the  bread  of  the  Lord,  and  not  the  Lord,  which  "is  the 
true  bread;"  or  could  cry  with  the  Jews,  "The  temple 
of  the  Lord,"  and  had  not  the  Lord  of  the  temple ;  this 
were  a  poor  happiness.  Was  Capernaum  the  more  happy, 
or  the  more  miserable,  for  seeing  the  mighty  works  which 
they  had  seen,  and  hearing  the  words  of  Christ  which 
they  did  hear?  Surely  that  which  aggravates  our  sin, 
and  misery,  cannot  be  our  rest. 

17.  (7.)  To  confirm  all  this,  let  us  consult  our  own  and 
others'  experience. — Millions  have  made  trial,  but  did  any 
ever  find  a  sufficient  rest  for  his  soul  on  earth  ?  Delights 
I  deny  not  but  they  have  found,  but  rest  and  satisfaction 


241 

they  never  found.  And  shall  we  think  to  find  that  which 
never  man  could  find  before  us?  Ahab's  kingdom  is 
nothing  to  him,  without  Naboth's  vineyard ;  and  did  that 
satisfy  him  when  he  obtained  it  ?  Were  you,  like  Noah's 
dove,  to  look  through  the  earth  for  a  resting-place,  you 
would  return  confessing,  that  you  could  find  none.  Go, 
ask  honor,  Is  there  rest  here  ?  You  may  as  well  rest  on 
the  top  of  tempestuous  mountains,  or  in  ^Etna's  flames. 
Ask  riches,  Is  there  rest  here  ?  Even  such  as  is  in  a  bed 
of  thorns.  If  you  inquire  for  rest  of  worldly  pleasure,  it 
is  such  as  the  fish  hath  in  swallowing  the  bait :  when  the 
pleasure  is  sweetest,  death  is  nearest.  Go  to  learning, 
and  even  to  divine  ordinances,  and  inquire  whether  there 
your  souls  may  rest?  You  might  indeed  receive  from 
these  an  olive  branch  of  hope,  as  they  are  means  to  your 
rest,  and  have  relation  to  eternity ;  but  in  regard  of  any 
satisfaction  in  themselves,  you  would  remain  as  restless 
as  ever.  How  well  might  all  these  answer  us,  as  Jacob 
did  Rachel,  "  Am  I  in  God's  stead,"  that  you  come  to  me 
for  soul-rest?  Not  all  the  states  of  men  in  the  world; 
neither  court  nor  country,  towns  nor  cities,  shops  nor 
fields,  treasures,  libraries,  solitude,  society,  studies,  nor 
pulpits,  can  afford  any  such  thing  as  this  rest.  If  you 
could  inquire  of  the  dead  of  all  generations,  or  of  the 
living  through  all  dominions,  they  would  all  tell  you, 
"  Here  is  no  rest."  Or  if  other  men's  experience  move 
you  not,  take  a  view  of  your  own.  Can  you  remember 
the  state  that  did  fully  satisfy  you  ;  or  if  you  could,  will  it 
prove  lasting  ?  I  believe  we  may  all  say  of  our  earthly 
rest,  as  Paul  of  our  hope,  "  If  it  were  in  this  life  only,  we 
are  of  all  men  the  most  miserable." 

18.  If  then  either  Scripture  or  reason,  or  the  experience 
of  ourselves,  and  all  the  world,  will  satisfy  us,  we  may  see 
there  is  no  resting  here.  And  yet  how  guilty  are  the 
generality  of  us  of  this  sin  !     How  many  halts  and  stops 


242 

do  we  make,  before  we  will  make  the  Lord  our  rest ! 
How  mast  God  even  drive  us,  and  fire  us  out  of  every 
condition,  lest  we  should  sit  down  and  rest  there  !  If  he 
gives  us  prosperity,  riches,  or  honor,  we  do  in  our  hearts 
dance  before  them,  as  the  Israelites  before  their  calf,  and 
say,  "These  are  thy  gods;"  and  conclude,  "it  is  good 
to  be  here.'5  If  he  imbitter  all  these  to  us,  how  restless 
are  we  till  our  condition  be  sweetened,  that  we  may  sit 
down  again,  and  rest  where  we  were  !  If  he  proceed  in 
the  cure,  and  take  the  creature  quite  away,  then  how  do 
we  labor,  and  cry,  and  pray,  that  God  would  restore  it, 
that  we  may  make  it  our  rest  again !  And  while  we  are 
deprived  of  our  former  idol,  yet  rather  than  come  to  God, 
we  delight  ourselves  in  the  hope  of  recovering  it,  and 
make  that  very  hope  our  rest;  or  search  about  from 
creature  to  creature,  to  find  out  something  to  supply  the 
room  :  yea,  if  we  can  find  no  supply,  yet  we  will  rather 
settle  in  this  misery,  and  make  a  rest  of  a  wretched  being, 
than  leave  all  and  come  to  God.  O  the  cursed  averseness 
of  our  souls  from  God  !  If  any  place  in  hell  were 
tolerable,  the  soul  would  rather  take  up  its  rest  there,  than 
come  to  God.  Yea,  when  he  is  bringing  us  over  to  him, 
and  hath  convinced  us  of  the  worth  of  his  ways  and 
service,  the  last  deceit  of  all  is  here,  we  will  rather  settle 
upon  those  ways  that  lead  to  him,  and  those  ordinances 
that  speak  of  him,  and  those  gifts  which  flow  from  him, 
than  we  will  come  entirely  over  to  himself.  Christian, 
marvel  not  that  I  speak  so  much  of  resting  in  these  ; 
beware  lest  it  prove  thy  own  case.  I  suppose  thou  art  so 
far  convinced  of  the  vanity  of  riches,  honor,  and  pleasure, 
that  thou  canst  more  easily  disclaim  these ;  and  it  is  well 
if  it  be  so  ;  but  the  means  of  grace  thou  lookest  on  with 
less  suspicion,  and  thinkest  thou  canst  not  delight  in  them 
too  much,  especially  seeing  most  of  the  world  despise 
them,  or  delight  in  them  too  little.     I  know  they  must  be 


243 

loved  and  valued  ;  and  he  that  delighteth  in  any  worldly 
thing  more  than  in  them,  is  not  a  Christian.  But  when 
we  are  content  with  ordinances  without  God,  and  had 
rather  be  at  a  sermon  than  in  heaven,  and  a  member  of 
the  church  here  than  of  the  perfect  church  above,  this  is 
a  sad  mistake.  So  far  let  thy  soul  take  comfort  in  ordi- 
nances, as  God  doth  accompany  them;  remembering, 
this  is  not  heaven,  but  the  first-fruits.  "While  we  are 
present  in  the  body,  we  are  absent  from  the  Lord ; "  and 
while  we  are  absent  from  him,  we  are  absent  from  our 
rest.  If  God  were  as  willing  to  be  absent  from  us  as  we 
from  him,  and  as  loath  to  be  our  rest  as  we  to  rest  in  him, 
we  should  be  left  to  an  eternal  restless  separation.  In  a 
word,  as  you  are  sensible  of  the  sinfulness  of  your  earthly 
discontents,  so  be  you  also  of  your  irregular  satisfaction, 
and  pray  God  to  pardon  them  much  more.  And  above 
all  the  plagues  on  this  side  hell,  see  that  you  watch  and 
pray  against  settling  any  where  short  of  heaven,  or  re- 
posing your  souls  on  any  thing  below  God. 

19.  (III.)  The  next  thing  to  be  considered  is,  our 
unreasonable  unwillingness  to  die,  that  we  may  possess 
the  saints'  rest.  We  linger,  like  Lot  in  Sodom,  till  "  the 
Lord  being  merciful  unto  us,"  doth  pluck  us  away  against 
our  will.  I  confess  that  death  of  itself  is  not  desirable  ; 
but  the  soul's  rest  with  God  is,  to  which  death  is  the 
common  passage.  Because  we  are  apt  to  make  light  of 
this  sin,  let  me  set  before  you  its  nature  and  remedy,  in  a 
variety  of  considerations.  As  for  instance, — it  has  in  it 
much  infidelity.  If  we  did  but  verily  believe,  that  the 
promise  of  this  glory  is  the  word  of  God,  and  that  God 
doth  truly  mean  as  he  speaks,  and  is  fully  resolved  to 
make  it  good ;  if  we  did  verily  believe,  that  there  is  indeed 
such  blessedness  prepared  for  believers ;  surely  we  should 
be  as  impatient  of  living,  as  we  are  now  fearful  of  dying, 
and  should  think  every  day  a  year  till  our  last  day  should 


244 

come.  Is  it  possible  that  we  can  truly  believe,  that  death 
will  remove  us  from  misery  to  such  glory,  and  yet  be 
loath  to  die  ?  If  the  doubts  of  our  own  interest  in  that 
glory  make  us  fear,  yet  a  true  belief  of  the  certainty  and 
excellence  of  this  rest  would  make  us  restless  till  our  title 
to  it  be  cleared.  Though  there  is  much  faith  and 
Christianity  in  our  mouths,  yet  there  is  much  infidelity 
and  paganism  in  our  hearts,  which  is  the  chief  cause  that 
we  are  so  loath  to  die. — It  is  also  much  owing  to  the 
coolness  of  our  love.  If  we  love  our  friend,  we  love  his 
company ;  his  presence  is  comfortable,  his  absence  is 
painful :  when-  he  comes  to  us,  we  entertain  him  with 
gladness:  when  he  dies,  we  mourn,  and  usually  over- 
mourn.  To  be  separated  from  a  faithful  friend,  is  like 
the  rending  a  member  from  our  body.  And  would  not 
our  desires  after  God  be  such,  if  we  really  loved  him  1 
Nay,  should  it  not  be  much  more  than  such,  as  he  is 
above  all  friends  most  lovely  ?  May  the  Lord  teach  us  to 
look  closely  to  our  hearts,  and  take  heed  of  self-deceit  in 
this  point !  Whatever  we  pretend,  if  we  love  either 
father,  mother,  husband,  wife,  child,  friend,  wealth,  or 
life  itself  more  than  Christ,  we  are  yet  none  of  his  sincere 
disciples.  When  it  conies  to  the  trial,  the  question  will 
not  be,  Who  hath  preached  most,  or  heard  most,  or 
talked  most  ?  but,  Who  hath  loved  most  ?  Christ  will 
not  take  sermons,  prayers,  fastings;  no,  nor  the  "giving 
our  goods,"  nor  the  "  burning  our  bodies,"  instead  of 
love.  And  do  we  love  him,  and  yet  care  not  how  long 
we  are  from  him  ?  Was  it  such  a  joy  to  Jacob  to  see  the 
face  of  Joseph  in  Egypt?  and  shall  we  be  contented 
without  the  sight  of  Christ  in  glory,  and  yet  say  we  love 
him  1  I  dare  not  conclude,  that  we  have  no  love  at  all, 
when  we  are  so  loath  to  die  ;  but  I  dare  say,  were  our 
love  more,  we  should  die  more  willingly.  If  this  holy 
flame  were  thoroughly  kindled  in  our  breasts,  we  should 


245 

cry  out  with   David,    "  As   the   hart   panteth    after    the 
water-brooks,  so  panteth  my  soul  after  thee,  O  God.     My 
soul  thirsteth  for  God,  for  the  living  God  ;  when  shall  I 
come  and  appear  before  God?" — By  our  unwillingness  to 
die,  it  appears  we  are  little  weary  of  sin.     Did  we  take 
sin  for  the  greatest  evil,  we  should  not  be  willing  to  have 
its  company  so   long.     "O  foolish,  sinful  heart!     Hast 
thou  been  so  long  a  cage  of  all  unclean  lusts,  a  fountain 
incessantly  streaming  forth- the  bitter  waters  of  transgres- 
sion, and  art  thou  not  yet  weary  ?     Wretched  soul !  hast 
thou  been  so  long  wounded  in  all  thy  faculties,  so  griev- 
ously  languishing  in  all  thy   performances,  so  fruitful  a 
soil  of  all  iniquities,  and  art  thou  not  yet  more  weary? 
Wouldst  thou  still  lie   under   thy    imperfections  ?     Hath 
thy  sin  proved  so  profitable  a  commodity,  so  necessary  a 
companion,  such  a  delightful  employment,  that  thou  dost 
so   much  dread  the  parting  day?     May  not  God  justly 
grant  thee  thy  wishes,  and  seal  thee  a  lease  of  thy  desired 
distance  from  him,  and  nail  thy  ears  to  these  doors  of 
misery,  and  exclude  thee  eternally  from  his  glory  ?  " — It 
shows  that  we  are  insensible  of  the  vanity  of  the  creature, 
when  we    are    so   loath  to  hear  or  think  of  a  removal* 
"  Ah,  foolish,  wretched  soul,  doth  every  prisoner  groan 
for    freedom  ?   and  every  slave  desire  his  jubilee  ?     And 
every  sick  man  long  for  health  ?  and  every  hungry  man 
for  food  ?  and  dost  thou  alone  abhor  deliverance  ?     Doth 
the  sailor  wish  to  see  land?     Doth  the  husbandman  desire 
the  harvest,  and  the  laborer  to  receive  his  pay?     Doth 
the  traveller  long  to  be  at  home,  and  the  racer  to  win  the 
prize,  and  the  soldier  to  win  the  field  ?  and  art  thou  loath 
to  see  thy  labors  finished,  and  to  receive  the  end  of  thy 
faith  and  sufferings  ?     Have  thy  griefs  been  only  dreams  ? 
If  they  were,  yet  methinks  thou  shouldst  not  be  afraid  of 
waking.     Or  is  it  not  rather  the  world's  delights  that  are 
22 


246 

all  mere  dreams  and  shadows  ?  Or  is  the  world  become 
of  late  more  kind  1  We  may  at  our  peril  reconcile  our- 
selves to  the  world,  but  it  will  never  reconcile  itself  to  us. 
O  unworthy  soul  !  who  hadst  rather  dwell  in  this  land  of 
darkness,  and  wander  in  this  barren  wilderness,  than  be 
at  rest  with  Jesus  Christ !  who  hadst  rather  stay  among 
the  wolves,  and  daily  suffer  the  scorpion's  stings,  than 
praise  the  Lord  with  the  host  of  heaven  !  " 

20.  This  unwillingness  to  die,  doth  actually  impeach 
us  of  high  treason  against  the  Lord.  Is  it  not  choosing 
of  earth  before  him,  and  taking  of  present  things  for  our 
happiness,  and  consequently  making  them  our  very  God  ? 
If  we  did  indeed  make  God  our  end,  our  rest,  our  portion, 
our  treasure,  how  is  it  possible  but  we  should  desire  to 
enjoy  him? — It  moreover  discovers  some  dissimulation. 
Would  you  have  any  believe  you,  when  you  call  the  Lord 
your  only  hope,  and  speak  of  Christ  as  all  in  all,  and  of 
the  joy  that  is  in  his  presence,  and  yet  would  endure  the 
hardest  life,  rather  than  die,  and  enter  into  his  presence  ? 
What  self-contradiction  is  this,  to  talk  so  hardly  of  the 
world  and  the  flesh,  to  groan  and  complain  of  sin  and 
suffering ;  and  yet.  fear  no  day  more  than  that,  which  we 
expect  should  bring  our  final  freedom  !  What  hypocrisy 
is  this,  to  profess  to  strive  and  fight  for  heaven,  which  we 
are  loath  to  come  to !  and  spend  one  hour  after  another  in 
prayer,  for  that  which  we  would  not  have !  Hereby  we 
wrong  the  Lord  and  his  promises,  and  disgrace  his  ways 
in  the  eyes  of  the  world.  As  if  we  would  persuade  them 
to  question,  whether  God  be  true  to  his  word  or  not  ? 
whether  there  be  any  such  glory  as  the  Scripture  men- 
tions ?  When  they  see  those  so  loath  to  leave  their  hold 
of  present  things,  who  have  professed  to  live  by  faith,  and 
have  boasted  of  their  hopes  in  another  world,  and  spoken 
disgracefully  of  all  things  below,  in  comparison  of  things 
above,  how  doth  this  confirm  the  world  in  their  unbelief 


247 

and  sensuality?  "Sure,"  say  they,  "if  these  professors 
did  expect  so  much  glory,  and  make  so  light  of  the  world 
as  they  seem,  they  would  not  themselves  be  so  loath  to 
change."  O  how  are  we  ever  able  to  repair  the  wrong 
which  we  do  to  God  and  souls  by  this  scandal !  And 
what  an  honor  to  God,  what  a  strengthening  to  believers, 
what  a  conviction  to  unbelievers  would  it  be,  if  Christians 
in  this  did  answer  their  profession,  and  cheerfully  welcome 
the  news  of  rest ! — It  also  evidently  shows,  that  we  have 
spent  much  time  to  little  purpose.  Have  we  not  had  all  our 
lifetime  to  prepare  to  die  ?  So  many  years  to  make  ready 
for  one  hour,  and  are  we  so  unready  and  unwilling  yet  ? 
What  have  we  done  ?  Why  have  we  lived  ?  Had  we 
any  greater  matters  to  mind  ?  Would  we  have  wished  for 
more  frequent  warnings  ?  How  oft  hath  death  entered 
ihe  habitations  of  our  neighbors!  How  oft  hath  it 
knocked  at  our  own  doors !  How  many  distempers  have 
vexed  our  bodies,  that  we  have  been  forced  to  receive  the 
sentence  of  death  !  And  are  we  unready  and  unwilling 
after  all  this  ?  O  careless  dead-hearted  sinners !  unworthy 
neglecters  of  God's  warnings !  faithless  betrayers  of  our 
own  souls! 

21.  Consider,  not  to  die,  is  never  to  be  happy.  To 
escape  death,  is  to  miss  of  blessedness ;  except  God  should 
translate  us,  as  Enoch  and  Elijah;  which  he  never  did 
before  or  since.  "  If  in  this  life  only  we  have  hope  in 
Christ,  we  are  of  all  men  most  miserable."  If  you  would 
not  die,  and  go  to  heaven,  what  would  you  have  more 
than  an  epicure  or  a  beast  ?  Why  do  we  pray,  and  fast, 
and  mourn'?  Why  do  we  suffer  the  contempt  of  the 
world?  Why  are  we  Christians,  and  not  pagans  and 
infidels,  if  we  do  not  desire  a  life  to  come  ?  Wouldst  thou 
lose  thy  faith  and  labor,  Christian  ?  all  thy  duties  and 
sufferings,  all  the  end  of  thy  life,  and  all  the  blood  of 
-Christ,  and  be  contented  with  the  portion  of  a  worldling 


248 

or  a  brute?  Rather  say,  as  one  did  on  his  death-bed. 
when  he  was  asked  whether  he  was  willing  to  die  or  not, 
"  Let  him  be  loath  to  die,  who  is  loath  to  be  with  Christ." 
Is  God  willing  by  death  to  glorify  us,  and  we  are  unwilling 
to  die,  that  we  may  be  glorified  ?  Methinks,  if  a  prince 
were  willing  to  make  you  his  heir,  you  would  scarce  be 
unwilling  to  accept  it :  the  refusing  such  a  kindness  would 
discover  ingratitude  and  unworthiness.  As  God  hath 
resolved  against  them,  who  make  excuses  when  they 
should  come  to  Christ,  "None  of  those  men,  who  were 
bidden,  shall  taste  of  my  supper ; "  so  it  is  just  with  him 
to  resolve  against  us,  who  frame  excuses  when  we  should 
come  to  glory.— The  Lord  Jesus  Christ  was  willing  to 
come  from  heaven  to  earth  for  us,  and  shall  we  be  unwil- 
ling to  remove  from  earth  to  heaven  for  ourselves  and  him  1 
He  might  have  said,  "  What  is  it  to  me,  if  these  sinners 
suffer  ?  If  they  value  their  flesh  above  their  spirits,  and 
their  lusts  above  my  Father's  love  ;  if  they  will  sell  their 
souls  for  nought,  who  is  it  fit  should  be  the  loser  ?  Should 
I,  whom  they  have  wronged  ?  Must  they  wilfully  transgress 
my  law,  and  I  undergo  their  deserved  pain?  Must  I 
come  down  from  heaven  to  earth,  and  clothe  myself  with 
human  flesh,  be  spit  upon  and  scorned  by  man,  and  fast, 
and  weep,  and  sweat,  and  suffer,  and  bleed,  and  die  a 
cursed  death  ;  and  all  this  for  wretched  worms,  who  would 
rather  hazard  their  souls,  than  forbear  one  forbidden 
morsel  ?  Do  they  cast  away  themselves  so  slightly,  and 
must  I  redeem  them  so  dearly?"  Thus  we  see  Christ 
had  reason  enough  to  have  made  him  unwilling ;  and  yet 
did  he  voluntarily  condescend.  But  we  have  no  reason 
against  our  coming  to  him ;  except  we  will  reason  against 
our  hopes,  and  plead  for  a  perpetuity  of  our  own  calam- 
ities. Christ  came  down  to  fetch  us  up ;  and  would  we 
have  him  lose  his  blood  and  labor,  and  go  again  without 
us  ?     Hath  he  bought  our  rest  at  so  dear  a  rate  ?     Is  our 


249 

inheritance  "  purchased  with  his  blood  ? "  And  are  we, 
after  all  this,  loath  to  enter  ?  Ah,  Sirs  !  it  was  Christ,  and 
not  we,  that  had  cause  to  be  loath.  May  the  Lord  forgive, 
and  heal  this  foolish  ingratitude  ! 

22.  Do  we  not  combine  with  our  most   cruel  foes   in 
their  most  malicious  designs,  while  we  are  loath  to  die, 
and  go  to  heaven  ?     What  is  the  devil's  daily  business  ? 
Is  it  not  to  keep  our  souls  from  God  ?     And  shall  we  be 
content  with  this?     Is  it  not  the  one-half  of  hell  which 
we  wish  to  ourselves,  while  we  desire  to  be  absent  from 
heaven  ?     What  sport  is  this  to  Satan,  that  his  desires  and 
thine,  Christian,  should  so  concur !  that  when  he  sees  he 
cannot  get  thee  to  hell,  he  can  so  long  keep  thee  out  of 
heaven,  and  make  thee  the  earnest  petitioner  for  it  thyself! 
O  gratify  not  the  devil  so  much  to  thy  own  injury !     Do 
not  our  daily  fears  of  death  make  our  lives   a  continual 
torment  ?     Those  lives  which  might  be  full  of  joy,  in  the 
daily  contemplation  of  the  life   to  come,  and  the   sweet 
delightful  thoughts  of  bliss ;  how  do  we  fill  them  up  with 
causeless  terrors !     Thus  we  consume  our  own  comforts, 
and  prey  upon  our  truest  pleasures.     When  we  might  lie 
down,  and  rise  up,  and  walk  abroad,  with  our  hearts  full 
of  the  joys  of  God,  we  continually  fill  them  with  perplex- 
ing  fears.       For    he    that  fears   dying,   must   be   always 
fearing;    because   he    hath    always  reason  to   expect   it. 
And  how  can  that  man's  life  be  comfortable,  who  lives  in 
continual   fear  of   losing   his   comforts? — Are   not  these 
fears  of  death   self-created  sufferings?      As  if  God  had 
not  inflicted  enough  upon  us,  but  we   must  inflict  more 
upon  ourselves.     Is  not  death  bitter  enough  to  the  flesh  of 
itself,  but  we  must  double  and  treble  its  bitterness  ?     The 
sufferings  laid  upon  us  by  God,  do  all  lead  to  happy  issues  : 
the  progress  is,  from  tribulation  to  patience,  from  thence 
to  experience,  and  so  to  hope,  and  at  last  to  glory.     But 
22* 


250 

the  sufferings  we  make  for  ourselves,  are  circular  and 
endless,  from  sin  to  suffering,  from  suffering  to  sin,  and 
so  to  suffering  again ;  and  not  only  so,  but  they  multiply 
in  their  course ;  every  sin  is  greater  than  the  former,  and 
so  every  suffering  also  :  so  that  except' we  think  God  hath 
made  us  to  be  our  own  tormentors,  we  have  small  reason 
to  nourish  our  fears  of  death. — And  are  they  not  useless, 
unprofitable  fears?  As  ail  our  care  '-'cannot  make  one 
hair  white- or  black,  nor, add  one  cubit  to  our  stature;"  so 
neither  can  our  fear  prevent  our  sufferings,  nor  delay  our 
death  one  hour  :  willing,  or  unwilling,  we  must  away, 
Many  a  man's  fears  have  hastened  his  end,  but  no  man's* 
ever  did  avert  it.  It  is  true,  a  cautious  fear  concerning" 
the  danger  after  death,  hath  profited  many,  and  is  very 
useful  to  the  preventing  of  that  danger;  but  for  a  member 
of  Christ,  and  an  heir  of  heaven,  to  be  afraid  of  entering 
his  own  inheritance,  is  a  sinful,  and  useless  fear. — And  do 
not  our  fears  of  dying  insnare  our  souls,  and  add  strength 
to  many  temptations  ?  What  made  Peter  deny  his  Lord  I 
What  makes  apostates  in  suffering  times  forsake  the  truth  I 
Why  doth  the  green  blade  of  unrooted  faith  wither  before 
the  heat  of  persecution?  Fear  of  imprisonment  and 
poverty  may  do  much,  but  fear  of  death  may  do  much 
more.  So  much  fear  as  we  have  of  death,  so  much 
cowardice  we  usually  have  in  the  cause  of  God  :  beside 
the  multitude  of  unbelieving  contrivances,  and  discontents 
at  the  wise  disposals  of  God,  and  hard  thoughts  of  most 
of  his  providences,  which  this  sin  doth  make  us  guilty  of, 
23.  Let  us  further  consider,  what  a  competent  time 
most  of  us  have  had.  Why  should  not  a  man,  that  would 
die  at  all,  be  as  willing  at  thirty  or  forty,  if  God  see  tit, 
as  at  seventy  or  eighty  ?  Length  of  time  doth  not  conquer 
corruption ;  it  never  withers  nor  decays  through  age. 
Except  we  receive  an  addition  of  grace,  as  well  as  time., 
we  naturally  grow  worse.     ik  O  my  soul  depart  in  peace  ! 


251    " 

As  thou  wouldst  not  desire  an  unlimited  state  in  wealth 
and  honor,  so  desire  it  not  in  point  of  time.  If  thou  wast 
sensible  how  little  thou  deservest  an  hour  of  that  patience 
which  thou  hast  enjoyed,  thou  wouldst  think  thou  hast 
had  a  large  part.  Is  it  not  divine  wisdom  that  sets  the 
bounds  ?  God  will  honor  himself  by  various  persons,  and 
several  ages,  and  not  by  one  person  or  age.  Seeing  thou 
hast  acted  thy  own  part,  and  finished  thy  appointed  course, 
come  down  contentedly,  that  others  may  succeed,  who 
must  have  their  turns  as  well  as  thyself.  Much  time  hath 
much  duty.  Beg  therefore  for  grace  to  improve  it  better : 
but  be  content  with  thy  share  of  time.  Thou  hast  also 
had  a  competency  of  the  comforts  of  life.  God  might 
have  made  thy  life  a  burden,  till  thou  hadst  been  as  weary 
of  possessing  it,  as  thou  art  now  afraid  of  losing  it.  He 
might  have  suffered  thee  to  have  consumed  thy  days  in. 
ignorance,  without  the  true  knowledge  of  Christ :  but  he 
hath  opened  thy  eyes  in  the  morning  of  thy  days,  and 
acquainted  thee  betimes  with  the  business  of  thy  life. 
Hath  thy  heavenly  Father  caused  thy  lot  to  fall  in  Europe, 
not  in  Asia,  Africa,  or  America;  in  England,  not  in 
Spain  or  Italy  ?  Hath  he  filled  up  all  thy  life  with  mercies, 
and  dost  thou  now  think  thy  share  too  small  ?  What  a 
multitude  of  hours  of  consolation,  of  delightful  Sabbaths, 
of  pleasant  studies,  of  precious  companions,  of  wonderful 
deliverances,  of  excellent  opportunities,  of  fruitful  labors, 
of  joyful  tidings,  of  sweet  experiences,  of  astonishing- 
providences,  hath  thy  life  partaken  of!  Hath  thy  life 
been  so  sweet,  that  thou  art  loath  to  leave  it  ?  Is  this  thy 
thanks  to  him,  who  is  thus  drawing  thee  to  his  own 
sweetness  ?  O  foolish  soul !  would  thou  wast  as  covetous 
after  eternity,  as  thou  art  for  a  fading,  perishing  life !  and 
after  the  presence  of  God  in  glory,  as  thou  art  for  con- 
tinuance on  earth  !  Then  thou  wouldst  cry,  <  Why  is  his 
chariot  so  long  in  coming  1     Why  tarry  the  wheels  of  Ins 


252 

chariot?  How  long,  Lord?  how  long?' — What  if  God 
should  let  thee  live  many  years,  but  deny  thee  the  mercies 
which  thou  hast  hitherto  enjoyed  ?  Might  he  not  give 
thee  life,  as  he  gave  the  murmuring  Israelites  quails?  He 
might  give  thee  life,  till  thou  wert  weary  of  living,  and  as 
glad  to  be  rid  of  it  as  Judas,  or  Ahithophel ;  and  make 
thee  like  many  miserable  creatures  in  the  world,  who  can 
hardly  forbear  laying  violent  hands  on  themselves.  Be  not 
therefore  so  importunate  for  life,  which  may  prove  a 
judgment,  instead  of  a  blessing.  How  many  of  the 
precious  servants  of  God,  of  all  ages  and  places,  have 
gone  before  thee  !  Thou  art  not  to  enter  an  untrodden 
path,  nor  appointed  first  to  break  the  ice.  Except  Enoch 
and  Elijah,  which  of  the  saints  have  escaped  death  ?  And 
art  thou  better  than  they  ?  There  are  many  millions  of 
saints  dead,  more  than  now  remain  on  the  earth.  What 
a  number  of  thine  own  bosom-friends,  and  companions  in 
duty,  are  now  gone,  and  why  shouldst  thou  be  so  loath  to 
follow  ?  Nay,  hath  not  Jesus  Christ  himself  gone  this 
way  ?  Hath  he  not  sanctified  the  grave  to  us,  and  per- 
fumed the  dust  with  his  own  body,  and  art  thou  loath  to 
follow  him  too  ?  Rather  say  as  Thomas,  '  Let  us  also  go, 
that  we  may  die  with  him.5  " 

24.  If  what  hath  been  said,  will  not  persuade,  Scripture 
and  reason  hath  little  force.  And  I  have  said  the  more 
on  this  subject,  finding  it  so  needful  to  myself  and  others  : 
finding  among  so  many  Christians,  who  could  do  and 
suffer  much  for  Christ,  so  few  that  can  willingly  die : 
and  of  many,  who  have  somewhat  subdued  other  corrup- 
tions, so  few  have  got  the  conquest  of  this.  I  persuade 
not  the  ungodly  from  fearing  death.  It  is  a  wonder  that 
they  fear  it  no  more,  and  spend  not  their  days  in  continual 
horror. 


253 


CHAPTER  XL 

The   Importance  of  leading  a  Heavenly  Life    upon 
Earth. 

Sect.  1.  The  reasonableness  of  delighting  in  the  thoughts  of  the 
saints' rest.  2.  Christians  exhorted  to  it,  by  considering,  3.  (1.) 
it  will  evidence  their  sincere  piety;  4.  (2.)  it  is  the  highest  excel- 
lence of  the  Christian  temper ;  5.  (3.)  it  leads  to  the  most 
comfortable  life  ;  6 — 9.  (4.)  it  will  be  the  best  preservative  from 
temptations  to  sin ;  10.  (5.)  it  will  invigorate  their  graces  and 
duties;  11.  (6.)  it  will  be  their  best  cordial  in  all  afflictions; 
12.  (7.)  it  will  render  them  most  profitable  to  others ;  13.  (8.)  it 
will  honor  God.  14.  (9.)  Without  it,  we  disobey  the  commands, 
and  lose  the  most  gracious  and  delightful  discoveries  of  the  werd 
of  God.  15.  (10.)  It  is  the  more  reasonable  to  have  our  hearts 
with  God,  as  his  is  so  much  on  us;  16,  17,  and  (11.)  in  heaven, 
where  we  have  so  much  interest  and  relation  :  18.  (12.)  besides, 
there  is  nothing,  but  heaven,  worth  setting  our  hearts  upon.  19. 
Transition  to  the  subject  of  the  next  chapter. 

1.  Is  there  such  a  rest  remaining  for  us?  Why  then 
are  our  thoughts  no  more  upon  it?  Why  are  not  our 
hearts  continually  there?  Why  dwell  we  not  there  in 
constant  contemplation?  What  is  the  cause  of  this 
neglect?  Are  we  reasonable  in  this,  or  are  we  not? 
Hath  the  eternal  God  provided  us  such  a  glory,  and 
promised  to  take  us  up  to  dwell  with  himself,  and  is  not 
this  worth  thinking  on  ?  Should  not  the  strongest  desires 
of  our  hearts  be  after  it?  Do  we  believe  this,  and  yet 
forget  and  neglect  it  ?  If  God  will  not  give  us  leave  to 
approach  this  light,  what  mean  all  his  earnest  invitations  ? 
Why  doth  he  so  condemn  our  earthly-mindedness,  and 
command  us  to  set  our  affections  on  things  above  ?     Ah, 


254 

vile  hearts  !  If  God  were  against  it,  we  were  likelier  to 
be  for  it ;  but  when  he  commands  our  hearts  to  heaven, 
then  they  will  not  stir  one  inch  :  like  our  predecessors, 
the  sinful  Israelites ;  when  God  would  have  them  march 
for  Canaan,  then  they  mutiny,  and  will  not  stir ;  but  when 
God  bids  them  not  go,  then  they  will  be  presently  march- 
ing. If  God  say,  "  Love  not  the  world,  nor  the  things  of 
the  world,"  we  dote  upon  it.  How  freely,  how  frequently 
can  we  think  of  our  pleasures,  our  friends,  our  labors,  our 
flesh  and  its  lusts:  yea,  our  wrongs  and  miseries,  our 
fears  and  sufferings !  Bat  where  is  the  Christian  whose 
heart  is  on  his  rest  ?  What  is  the  matter  ?  Are  we  so 
full  of  joy,  that  we  need  no  more?  Or  is  there  nothing 
in  heaven  for  our  joyous  thoughts?  Or  rather,  are  not 
our  hearts  carnal  and  stupid?  Let  us  humble  these 
sensual  hearts  that  have  in  them  no  more  of  Christ  and 
glory.  If  this  world  was  the  only  subject  of  our  discourse, 
all  would  count  us  ungodly  ;  why  then  may  we  not  call 
our  hearts  ungodly,  that  have  so  little  delight  in  Christ 
and  heaven. 

2.  But  I  am  speaking  only  to  those  whose  portion  is  in 
heaven,  whose  hopes  are  there,  and  who  have  forsaken  all 
to  enjoy  this  glory:  and  shall  I  be  discouraged  from 
persuading  such  to  be  heavenly-minded  ?  Fellow-Chris- 
tians, if  you  will  not  hear  and  obey,  who  will  ?  Well 
may  we  be  discouraged  to  exhort  the  blind,  ungodly  world, 
and  may  say,  as  Moses  did,  "  Behold  the  children  of 
Israel  have  not  hearkened  unto  me,  how  then  shall 
Pharaoh  hear  me?"  I  require  thee,  Reader,  as  ever  thou 
hopest  for  a  part  in  this  glory,  that  thou  presently  take 
thy  heart  to  task,  chide  it  for  its  wilful  strangeness  to 
God,  turn  thy  thoughts  from  the  pursuit  of  vanity,  bend 
thy  soul  to  study  eternity,  busy  it  about  the  life  to  come, 
habituate  thyself  to  such  contemplations,  and  let  not  those 
thoughts  be  seldom  and  cursory,  but  bathe  thy  soul  in 


255 

heaven's  delights  ;  and  if  thy  backward  soul  begin  to  flag, 
and  thy  thoughts  to  scatter,  call  them  back,  hold  them  to 
their  work,  bear  not  with  their  laziness,  nor  connive  at 
one  neglect.  And  when  thou  hast,  in  obedience  to  God, 
tried  this  work,  got  acquainted  with  it,  and  kept  a  guard 
on  thy  thoughts  till  they  are  accustomed  to  obey,  thou  wilt 
then  find  thyself  in  the  suburbs  of  heaven,  and  that  there 
is,  indeed,  a  sweetness  in  the  work  and  way  of  God,  and 
that  the  life  of  Christianity  is  a  life  of  joy.  Thou  wilt 
meet  with  those  abundant  consolations  which  thou  hast 
prayed,  panted,  and  groaned  after,  and  which  so  few 
Christians  do  ever  here  obtain,  because  they  know  not 
this  way  to  them,  or  else  make  not  conscience  of  walking 
in  it.  Say  not,  "  We  are  unable  to  set  our  own  hearts  on 
heaven ;  this  must  be  the  work  of  God  only."  Though 
God  be  the  chief  disposer  of  your  hearts,  yet  next  under 
him  you  have  the  greatest  command  of  them  yourselves. 
Though  without  Christ  you  can  do  nothing,  yet  under  him 
you  may  do  much,  and  must,  or  else  it  will  be  undone, 
and  yourselves  undone  through  your  neglect.  Christians, 
if  your  souls  were  healthful  and  vigorous,  they  would 
perceive  incomparably  more  delight  and  sweetness  in  the 
believing  joyful  thoughts  of  your  future  blessedness,  than 
the  soundest  stomach  finds  in  its  food,  or  the  strongest 
senses  in  the  enjoyment  of  their  objects;  so  little  painful 
would  this  work  be  to  you.  But  because  I  know,  while 
we  have  flesh  about  us,  and  any  remains  of  that  "  carnal 
mind,  which  is  enmity  to  God,1'  and  to  this  noble  work, 
that  all  motives  are  little  enough,  I  will  here  lay  down 
some  considerations ;  which,  if  you  will  deliberately 
weigh,  with  an  impartial  judgment,  I  doubt  not  but  they 
will  prove  effectual  with  your  hearts,  and  make  you 
resolve  on  this  excellent  duty.  More  particularly  consider 
— it  will  evidence  your  sincere  piety — it  is  the  highest 
excellence  of  the  Christian  temper — it  is  the  way  to  live 


256 

most  comfortably — it  will  be  the  best  preservative  from 
temptations  to  sin — it  will  enliven  your  graces  and  duties — 
it  will  be  your  best  cordial  in  all  afflictions — it  will  render 
you  most  profitable  to  others — it  will  honor  God  :  without 
it  you  will  disobey  the  commands,  and  lose  the  most 
gracious  and  delightful  discoveries  of  the  word  of  God  : 
it  is  also  the  more  reasonable  to  have  your  hearts  with 
God,  as  his  is  so  much  on  you — and  in  heaven,  where 
you  have  so  much  interest  and  relation :  besides,  there  is 
nothing  but  heaven  worth  setting  your  hearts  upon. 

3.  (1.)  Consider,  a  heart  set  upon  heaven  will  be  one 
of  the  most  unquestionable  evidences  of  your  sincerity, 
and  a  clear  discovery  of  a  true  work  of  saving  grace  upon 
your  souls.  You  are  often  asking,  "  How  shall  we  know 
that  we  are  truly  sanctified?"  Here  you  have  a  sign 
infallible  from  the  mouth  of  Jesus  Christ  himself — "where 
your  treasure  is,  there  will  your  hearts  be  also."  God  is 
the  saints'  treasure  and  happiness  ;  heaven  is  the  place 
where  they  must  fully  enjoy  him.  A  heart  therefore  set 
upon  heaven,  is  no  more  but  a  heart  set  upon  God  ;  and, 
surely,  a  heart  set  upon  God  through  Christ,  is  the  truest 
evidence  of  saving  grace.  When  learning  will  be  no 
proof  of  grace  ;  when  knowledge,  duties,  gifts,  will  fail ; 
when  arguments  from  thy  tongue  or  hand  may  be  con- 
futed ;  yet  then  will  this  from  the  bent  of  thy  heart,  prove 
thee  sincere.  Take  a  poor  Christian,  of  a  weak  under- 
standing, a  feeble  memory,  a  stammering  tongue  ;  yet  his 
heart  is  set  on  God,  he  hath  chosen  him  for  his  portion, 
his  thoughts  are  on  eternity,  his  desires  are  there  ;  he 
cries  out,  "O  that  I  were  there?"  He  takes  that  day 
for  a  time  of  imprisonment,  in  which  he  hath  not  had  one 
refreshing  view  of  eternity.  I  had  rather  die  in  this 
man's  condition,  than  in  the  case  of  him  who  hath  the 
most  eminent  gifts,  and  is  most  admired  for  his  per- 
formances, while  his  heart  is  not  thus  taken  up  with  God. 


257 

The  man  that  Christ  will  find  out  at  the  last  day,  and 
condemn  for  want  of  a  wedding  garment,  will  be  one  that 
wants  this  frame  of  heart.  The  question  will  not  then  be, 
How  much  have  you  known,  or  professed,  or  talked  ?  but, 
How  much  have  you  loved,  and  where  was  your  heart  1 
Christians,  as  you  would  have  a  proof  of  your  title  to  glory, 
labor  to  get  your  hearts  above.  If  sin  and  Satan  keep  not 
your  affections  from  thence,  they  will  never  be  able  to 
keep  away  your  persons. 

4.  (2.)  A  heart  in  heaven,  is  the  highest  excellence  of 
your  Christian  temper.  As  there  is  a  common  excellence 
by  which  Christians  differ  from  the  world  ;  so  there  is  this 
peculiar  dignity  of  spirit,  by  which  the  more  excellent 
differ  from  the  rest.  As  the  noblest  of  creatures,  so  the 
noblest  of  Christians  are  they  whose  faces  are  set  most 
direct  for  heaven.  Such  a  heavenly  saint,  who  had  been 
wrapt  up  to  God  in  his  contemplations,  and  is  newly  come 
down  from  the  views  of  Christ,  what  discoveries  will  he 
make  of  those  superior  regions  !  how  high  and  sacred  is 
his  discourse !  Enough  to  convince  an  understanding 
hearer,  that  he  hath  seen  the  Lord,  and  that  no  man 
could  speak  such  words,  except  he  had  been  with  God. 
This,  this  is  the  noble  Christian.  The  most  famous 
mountains  and  trees  are  those  that  reach  nearest  to 
heaven  ;  and  he  is  the  choicest  Christian,  whose  heart  is 
most  frequently  and  most  delightfully  there.  If  a  man 
have  lived  near  the  king,  or  hath  seen  the  sultan  of  Persia, 
or  the  great  Turk,  he  will  be  thought  a  step  higher  than 
his  neighbors.  What  then  shall  we  judge  of  him  that 
daily  travels  as  far  as  heaven,  and  there  hath  seen  the 
King  of  kings,  hath  frequent  admittance  into  the  divine 
presence,  and  feasteth  his  soul  upon  the  tree  of  life?  For 
my  part,  I  value  this  man  before  the  noblest,  the  richest, 
the  most  learned,  in  the  world. 
23 


258 

5.  (3.)  A  heavenly  mind  is  the  nearest  and  truest  way 
to  a  life  of  comfort.  The  countries  far  north  are  cold  and 
frozen,  because  they  are  distant  from  the  sun.  What 
makes  such  frozen  uncomfortable  Christians,  but  their 
living  so  far  from  heaven  ?  And  what  makes  others  so 
warm  in  comforts,  but  their  living  higher,  and  having 
nearer  access  to  God  1  When  the  sun  in  the  spring 
draws  nearer  to  our  part  of  the  earth,  how  do  all  things 
congratulate  its  approach !  The  earth  looks  green,  the 
trees  shoot  forth,  the  plants  revive,  the  birds  sing,  and  all 
things  smile  upon  us.  If  we  would  but  try  this  life  with 
God,  and  keep  these  hearts  above,  what  a  spring  of  joy 
would  be  within  us  !  How  should  we  forget  our  winter 
sorrows  !  How  early  should  wTe  rise  to  sing  the  praise  of 
our  great  Creator  !  O  Christians,  get  above.  Those  that 
have  been  there,  have  found  it  warmer  ;  and  I  doubt  not 
but  thou  hast  sometime  tried  it  thyself.  When  have  you 
largest  comforts  1  Is  it  not  when  thou  hast  conversed 
with  God,  and  talked  with  the  inhabitants  of  the  higher 
world,  and  viewed  their  mansions,  and  filled  thy  soul  with 
the  forethoughts  of  glory  ?  If  thou  knowest  by  experience 
what  this  practice  is,  I  dare  say  thou  knowest  what 
spiritual  joy  is.  If,  as  David  professes,  "  the  light  of 
God's  countenance  more  gladdens  the  heart  than  corn  and 
wine  ; "  then,  surely,  they  that  draw  nearest  and  most 
behold  it,  must  be  fullest  of  these  joys.  Whom  should  we 
blame  then,  that  we  are  so  void  of  consolation,  but  our 
own  negligent  hearts  ?  God  hath  provided  us  a  crown  of 
glory,  and  promised  to  set  it  shortly  on  our  heads,  and  we 
will  not  so  much  as  think  of  it.  He  bids  us  behold  and 
rejoice,  and  we  wTill  not  so  much  as  look  at  it ;  and  yet 
we  complain  for  want  of  comfort.  It  is  by  believing,  that 
we  are  "  filled  with  joy  and  peace,"  and  no  longer  than 
we  continue  believing.  It  is  in  hope  the  saints  rejoice, 
and  no  longer  than  they  continue  hoping.     God's  Spirit 


259 

wor-keth  our  comforts,  by  setting  our  own  spirits  on  work 
upon  the  promises,  and  raising  our  thoughts  to  the  place 
of  our  comforts.  As  you  would  delight  a  covetous  man 
by  showing  him  gold;  so  God  delights  his  people  by 
leading  them,  as  it  were,  into  heaven,  and  showing  them 
himself,  and  their  rest  with  him.  He  does  not  cast  in 
our  joys  while  we  are  idle,  or  take  up  with  other  things. 
He  gives  the  fruits  of  the  earth  while  we  plough,  and  sow, 
and  weed,  and  water,  and  dung,  and  dress,  and  with 
patience  expect  his  blessing ;  so  doth  he  give  the  joys  of 
the  soul.  I  entreat  thee,  Reader,  in  the  name  of  the 
Lord,  and  as  thou  valuest  the  life  of  constant  joy,  and  that 
good  conscience  which  is  a  continual  feast,  to  set  upon 
this  work  seriously,  and  learn  the  art  of  heavenly-mind- 
edness,  and  thou  shalt  find  the  increase  a  hundred  fold, 
and  the  benefit  abundantly  exceed  thy  labor.  But  this  is 
the  misery  of  man's  nature ;  though  every  man  naturally 
hates  sorrow,  and  loves  the  most  merry  and  joyful  life,  yet 
few  love  the  way  to  joy,  or  will  endure  the  pains  by  which 
it  is  to  be  obtained ;  they  will  take  the  first  that  comes  to 
liand,  and  content  themselves  with  earthly  pleasures, 
rather  than  they  will  ascend  to  heaven  to  seek  it ;  and 
yet  when  all  is  done,  they  must  have  it  there,  or  be  with- 
out it. 

6.  (4.)  A  heart  in  heaven  will  be  a  most  excellent 
preservative  against  temptations  to  sin.  It  will  keep  the 
heart  well  employed.  When  we  are  idle,  we  tempt  the 
devil  to  tempt  us ;  as  careless  persons  make  thieves.  A 
heart  in  heaven  can  reply  to  the  tempter,  as  Nehemiah 
did,  "  I  am  doing  a  great  work,  so  that  I  cannot  come." 
It  hath  no  leisure  to  be  lustful  or  wanton,  ambitious  or 
worldly.  If  you  were  but  busy  in  your  lawful  callings, 
you  would  not  be  so  ready  to  hearken  to  temptations; 
much  less  if  you  were  also  busy  above  with  God.  Would 
a  judge  be  persuaded  to  rise  from  the  bench,  when  he  is 


260 

sitting  upon  life  and  death,  to  go  and  play  with  children 
in  the  streets?  No  more  will  a  Christian,  when  he  is 
taking  a  survey  of  his  eternal  rest,  give  ear  to  the  alluring 
charms  of  Satan.  The  children  of  that  kingdom  should 
never  have  times  for  trifles,  especially  when  they  are 
employed  in  the  affairs  of  the  kingdom ;  and  this  em- 
ployment is  one  of  the  saints'  chief  preservatives  from 
temptations. 

7.  A  heavenly  mind  is  the  freest  from  sin,  because  it 
hath  truer  and  livelier  apprehensions  of  spiritual  things. 
He  hath  so  deep  an  insight  into  the  evil  of  sin,  the  vanity 
of  the  creature,  the  brutishness  of  fleshly  sensual  delights, 
that  temptations  have  little  power  over  him.  "  In  vain 
the  net  is  spread,"  says  Solomon,  "  in  the  sight  of  any 
bird."  And  usually  in  vain  doth  Satan  lay  his  snares  to 
entrap  the  soul  that  plainly  sees  them.  Earth  is  the  place 
for  his  temptations,  and  the  ordinary  bait ;  and  how  shall 
these  insnare  the  Christian  who  hath  left  the  earth,  and 
walks  with  God  1  Is  converse  with  wise  and  learned  men 
the  way  to  make  one  wise  ?  Much  more  is  converse  with 
God.  If  travellers  return  home  with  wisdom  and  ex- 
perience, how  much  more  he  that  travels  to  heaven  ?  If 
our  bodies  are  suited  to  the  air  and  climate  we  most  live 
in  ;  his  understanding  must  be  fuller  of  light,  who  lives 
with  the  Father  of  lights.  The  men  of  the  world  that 
dwell  below  and  know  no  other  conversation  but  earthly, 
no  wonder  if  their  understanding  be  darkened,  and  Satan 
"  takes  them  captive  at  his  will."  How  can  worms  and 
moles  see,  whose  dwelling  is  always  in  the  earth  ?  While 
this  dust  is  in  their  eyes,  no  wonder  they  mistake  gain  for 
godliness,  sin  for  grace,  the  world  for  God,  their  own  wills 
for  the  law  of  Christ,  and  in  the  issue,  hell  for  heaven. 
But  when  a  Christian  withdraws  himself  from  his  worldly 
thoughts,  and  begins  to  converse  with  God  in  heaven, 
methinks   he   is,    as   Nebuchadnezzar,    taken    from  the 


261 

beasts  of  the  field  to  the  throne,  and  "  his  reason  returned 
unto  him."  When  he  hath  had  a  glimpse  of  eternity,  and 
looks  down  on  the  world  again,  how  doth  he  charge  with 
folly  his  neglects  of  Christ,  his  fleshly  pleasures,  his 
earthly  cares  !  How  doth  he  say  to  his  laughter,  it  is 
mad  ;  and  to  his  vain  mirth,  what  doth  it  1  How  doth  he 
verily  think  there  is  no  man  in  bedlam  so  truly  mad  as 
wilful  sinners,  and  unworthy  slighters  of  Christ  and  glory ! 
This  makes  a  dying  man  usually  wiser  than  others, 
because  he  looks  on  eternity  as  near,  and  hath  more 
heart-piercing  thoughts  of  it,  than  he  ever  had  in  health 
and  prosperity.  Then  many  of  the  most  bitter  enemies 
of  the  saints  have  their  eyes  opened,  and  like  Balaam,  cry 
out,  "  O  that  I  might  die  the  death  of  the  righteous,  and 
that  my  last  end  might  be  like  his  ! "  Yet  let  the  same 
men  recover,  and  lose  their  apprehensions  of  the  life  to 
come,  and  how  quickly  do  they  lose  their  understandings 
with  it  !  Tell  a  dying  sinner  of  the  riches,  honors,  or 
pleasures  of  the  world,  and  wTould  he  not  answer,  "  What 
is  all  this  to  me,  who  must  presently  appear  before  God, 
and  give  an  account  of  all  my  life  ?"  Christian,  if  the 
apprehended  nearness  of  eternity  will  work  such  strange 
effects  upon  the  ungodly,  and  make  them  so  much  wiser 
than  before  ;  O  what  rare  effects  would  it  produce  in 
thee,  if  thou  couldst  always  dwell  in  the  views  of  God, 
and  in  lively  thoughts  of  thy  everlasting  state  !  Surely  a 
believer,  if  he  improve  his  faith,  may  ordinarily  have  more 
quickening  apprehensions  of  the  life  to  come,  in  the  time 
of  his  health,  than  an  unbeliever  hath  at  the  hour  of  his 
death. 

8.  A  heavenly  mind  is  also  fortified  against  temptations, 

because  the  affections  are  thoroughly  prepossessed  with 

the  high  delights  of  another  world.     He  that  loves  most, 

and  not  he  that  only  knows  most,  will  most  easily  resist 

23* 


262 

the  emotions  of  sin.  The  will  doth  as  sweetly  relish 
goodness,  as  the  understanding  doth  truth  ;  and  here  lies 
much  of  a  Christian's  strength.  When  thou  hast  had  a 
fresh  delightful  taste  of  heaven,  thou  wilt  not  be  so  easily 
persuaded  from  it.  You  cannot  persuade  a  child  to  part 
with  his  sweetmeats,  while  the  taste  is  in  his  mouth.  O 
that  you  would  be  much  on  feeding  on  the  hidden  manna, 
and  frequently  tasting  the  delights  of  heaven !  How 
would  this  confirm  thy  resolutions,  and  make  thee 
despise  the  fooleries  of  the  world,  and  scorn  to  be  cheated 
with  such  childish  toys.  If  the  devil  had  set  upon  Peter 
in  the  mount  of  transfiguration,  when  he  saw  Moses  and 
Elias  talking  with  Christ,  would  he  so  easily  have  been 
drawn  to  deny  his  Lord  %  What !  with  all  that  glory  in 
his  eye  ?  No.  So,  if  he  should  set  upon  a  believing  soul, 
when  he  is  taken  up  in  the  mount  with  Christ,  what 
would  such  a  soul  say  ?  "  Get  thee  behind  me,  Satan  * 
wouldst  thou  persuade  me  hence,  with  trifling  pleasures, 
and  steal  my  heart  from  this  my  rest  1  Wouldst  thou 
have  me  sell  these  joys  for  nothing  ?  Is  any  honor  or 
delight  like  this  1  or  can  that  be  profit,  for  which  I  must 
lose  this?"  But  Satan  stays  till  we  are  come  down,  and 
the  taste  of  heaven  is  out  of  our  mouths,  and  the  glory  we 
saw  is  even  forgotten,  and  then  he  easily  deceives  our 
hearts.  Though  the  Israelites  below,  eat,  and  drink,  and 
rise  up  to  play  before  their  idol,  Moses  in  the  mount  will 
not  do  so.  O  if  we  could  keep  the  taste  of  our  souls 
continually  delighted  with  the  sweetness  above,  with  what 
disdain  should  we  spit  out  the  baits  of  sin  ! 

9.  Besides,  whilst  the  heart  is  set  on  heaven,  a  man  is 
under  God's  protection.  If  Satan  then  assault  us,  God 
is  more  engaged  for  our  defence,  and  will  doubtless  stand 
by  us,  and  say,  "  My  grace  is  sufficient  for  thee."  When 
a  man  is  in  the  way  of  God's  blessing,  he  is  in  the  less 
danger  of  sin's  enticing.    Amidst  thy  temptations,  Christian 


263 

Reader,  use  much  this  powerful  remedy — keep  close  with 
God  by  a  heavenly  mind ;  follow  your  business  above  with 
Christ,  and  you  will  find  this  a  surer  help  than  any  other. 
"  The  way  of  life  is  above  to  the  wise,  that  he  may 
depart  from  hell  beneath."  Remember  that  "  Noah 
was  a  just  man,  and  perfect  in  his  generation ;  "  for  he 
"  walked  with  God  :  "  and  that  God  said  unto  Abraham, 
"Walk  before  me,  and  be  thou  perfect." 

10.  (5.)  The  diligent  keeping  your  hearts  in  heaven, 
will  maintain  the  vigor  of  all  your  graces,  and  put  life 
into  all  your  duties.  The  heavenly  Christian  is  the  lively 
Christian.  It  is  our  strangeness  to  heaven  that  makes  us 
so  dull.  How  will  the  soldier  hazard  his  life,  and  the 
mariner  pass  through  storms  and  waves,  and  no  difficulty 
keep  them  back,  when  they  think  of  an  uncertain  per- 
ishing treasure !  What  life  then  would  it  put  into  a 
Christian's  endeavors,  if  he  would  frequently  think  of  his 
everlasting  treasure  !  We  run  so  slowly,  and  strive  so 
lazily,  because  we  so  little  mind  the  prize.  Observe  but 
the  man  who  is  much  in  heaven,  and  you  shall  see  he  is 
not  like  other  Christians ;  there  is  something  of  what  he 
hath  seen  above,  appeareth  in  all  his  duty  and  conversation. 
If  a  preacher,  how  heavenly  are  his  sermons !  If  a 
private  Christian,  what  heavenly  converse,  prayers,  and 
deportment !  Set  upon  this  employment,  and  others  will 
see  the  face  of  your  conversation  shine,  and  say,  Surely 
he  hath  been  "  with  God  on  the  mount."  But  if  you 
lie  complaining  of  deadness  and  dullness,  that  you  cannot 
love  Christ,  nor  rejoice  in  his  love ;  that  you  have  no 
life  in  prayer,  nor  any  other  duty,  and  yet  neglect  this 
quickening  employment ;  you  are  the  cause  of  your  own 
complaints.  Is  not  thy  life  hid  with  Christ  in  God? 
Where  must  thou  go,  but  to  Christ  for  it  ?  And  where 
is  that  but  to  heaven,  where  Christ  is?  "'Thou  wilt  not 
come   to   Christ,   that  thou   inayest  have   life."     If  thou 


264 

wouldst  have  light  and  heat,  why  art  thou  no  more  in  the 
sunshine  1     For  want  of  this  recourse  to  heaven,  thy  soul 
is  as  a  lamp   not  lighted,   and  thy  duties   as  a  sacrifice 
without  fire.     Fetch  one   coal   daily  from  this  altar,  and 
see  if  thy  offering  will  not  burn.     Light  thy  lamp  at  this 
flame,  and  feed  it  daily  with  oil  from  hence,  and  see  if  it 
will  not  gloriously  shine.     Keep  close  to  this  reviving  fire, 
and  see  if  thy  affections  will  not  be  warm.     In  thy  want 
of  love  to  God,  lift  up  thy  eye  of  faith  to  heaven,  behold 
his  beauty,  contemplate  his  excellencies,  and  see  whether 
his  amiableness  and  perfect  goodness  will  not  ravish  thy 
heart.     As  exercise  gives  appetite,  strength,  and  vigor  to 
the  body  ;  so  these  heavenly  exercises  will  quickly  cause 
the  increase  of  grace  and  spiritual  life.     Besides,  it  is  not 
false  or  strange  fire,  which   you  fetch  from  heaven  for 
your    sacrifices.       The   zeal   which   is  kindled   by    your 
meditations  on   heaven,  is  most  likely  to  be  a  heavenly 
zeal.      Some  men's  fervency   is  only   drawn   from  their 
books,  some  from  the  sharpness  of  affliction,  some  from 
the  mouth  of  a   moving   minister,   and  some    from   the 
attention  of  an  auditory  ;  but  he  that  knows  this  way  to 
heaven,  and  derives  it  daily  from  the  true  fountain,  shall 
have  his  soul  revived  with  the  water  of  life,  and  enjoy 
that  quickening  which  is  peculiar  to  the  saints.     "  By  this 
faith  thou  mayest  offer  Abel's   sacrifice,  more  excellent 
than  "  that  of  common  men,  and  "  by  it  obtain  witness  that 
thou  art  righteous,  God  testifying  of  thy  gifts  "  that  they 
are  sincere.     When  others  are  ready,  like  Baal's  priests, 
to  cut  themselves,  because  their  sacrifice  will  not  burn ; 
thou  mayest   breathe  the    spirit   of   Elijah,   and   in   the 
chariot   of   contemplation    soar    aloft,    till   thy   soul    and 
sacrifice  gloriously  flame,  though  the  flesh  and  the  world 
should  cast  upon  them   all  the   water  of  their  opposing 
enmity.     Say  not,  how  can  mortals  ascend  to  heaven? 
Faith  hath  wings,  and  meditation  is  its  chariot.     Faith  is 


265 

a  burning-glass  to  thy  sacrifice,  and  meditation  sets  it  to 
the  face  of  the  sun :  only  take  it  not  away  too  soon,  but 
hold  it  there  awhile,  and  thy  soul  will  feel  the  happy 
effect.  Reader,  art  thou  not  thinking,  when  thou  seest  a 
lively  Christian,  and  nearest  his  lively  fervent  prayers,  and 
edifying  discourse,  "  O  how  happy  a  man  is  this  !  O  that 
my  soul  were  in  this  blessed  condition ! "  Why,  I  here 
advise  thee  from  God,  set  thy  soul  conscientiously  to  this 
work,  wash  thee  frequently  in  this  Jordan,  and  thy  leprous 
dead  soul  will  revive,  "  and  thou  shalt  know  that  there  is 
a  God  in  Israel,"  and  that  thou  mayest  live  a  vigorous  and 
joyful  life,  if  thou  dost  not  wilfully  neglect  thy  own 
mercies. 

11.  (6.)  The  frequent  believing  views  of  glory  are  the 
most  precious  cordials  in  all  afflictions.  These  cordials, 
by  cheering  our  spirits,  render  our  sufferings  far  more 
easy,  enable  us  to  bear  them  with  patience  and  joy,  and 
so  strengthen  our  resolutions,  that  we  forsake  not  Christ 
for  fear  of  trouble.  If  the  way  be  ever  so  rough,  can  it 
be  tedious  if  it  lead  to  heaven  ?  O  sweet  sickness, 
reproaches,  imprisonments,  or  death,  accompanied  with 
these  tastes  of  our  future  rest !  This  keeps  the  sufferings 
from  the  soul,  so  that  it  can  only  touch  the  flesh.  Had  it 
not  been  for  that  little  (alas,  too  little)  taste  which  I  had 
of  rest,  my  sufferings  would  have  been  grievous,  and 
death  more  terrible.  I  may  say,  "  I  had  fainted,  unless  I 
had  believed  to  see  the  goodness  of  the  Lord  in  the  land 
of  the  living."  Unless  this  promised  rest  had  been  my 
delight,  I  should  then  have  perished  in  my  affliction. 
"  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek 
after ;  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and  to 
inquire  in  his  temple.  For  in  the  time  of  trouble  he  shall 
hide  me  in  his  pavilion  :  in  the  secret  of  his  tabernacle 
Bhall  he  hide  me ;  he  shall  set  me  upon   a  rock.     And 


266 

now  shall  mine  head  be  lifted  up  above  mine  enemies 
round  about  me :  therefore  will  I  offer  in  his  tabernacle 
sacrifices  of  joy ;  I  will  sing,  yea,  I  will  sing  praises  unto 
the  Lord."  All  sufferings  are  nothing  to  us,  so  far  as  we 
have  these  supporting  joys.  When  persecution  and  fear 
hath  shut  the  doors,  Christ  can  come  in,  and  stand  in  the 
midst,  and  say  to  his  disciples,  "Peace  be  unto  you."  Paul 
and  Silas  can  be  in  heaven,  even  when  they  are  thrust 
into  the  inner  prison,  their  bodies  scourged  with  "  many 
stripes,  and  their  feet  fast  in  the  stocks."  The  martyrs 
find  more  rest  in  their  flames,  than  their  persecutors  in 
their  pomp  and  tyranny ;  because  they  foresee  the  flames 
they  escape,  and  the  rest  which  their  fiery  chariot  is 
conveying  them  to.  If  the  Son  of  God  will  walk  with 
us,  we  are  safe  in  the  midst  of  those  flames,  which  shall 
devour  them  that  cast  us  in.  "  Abraham  went  out  of  his 
country,  not  knowing  whither  he  went;  because  he 
looked  for  a  city  which  hath  foundations,  whose  Builder 
and  Maker  is  God.  Moses  esteemed  the  reproach  of 
Christ  greater  riches  than  the  treasures  of  Egypt ;  because 
he  had  respect  unto  the  recompense  of  reward.  He 
forsook  Egypt,  not  fearing  the  wrath  of  the  king ;  because 
he  endured,  as  seeing  him  who  is  invisible.  Others  were 
tortured,  not  accepting  deliverance ;  that  they  might 
obtain  a  better  resurrection.  Even  Jesus,  the  Author  and 
Finisher  of  our  faith,  for  the  joy  that  was  set  before  him, 
endured  the  cross,  despising  the  shame,  and  is  set  down 
at  the  right  hand  of  the  throne  of  God."  This  is  the 
noble  advantage  of  faith ;  it  can  look  on  the  means  and 
end  together.  This  is  the  great  reason  of  our  impatience, 
and  censuring  of  God,  because  we  gaze  on  the  evil  itself, 
but  fix  not  our  thoughts  on  what  is  beyond  it.  They  that 
saw  Christ  only  on  the  cross,  or  in  the  grave,  do  shake 
their  heads,  and  think  him  lost;  but  God  saw  him  dying, 
buried,  rising,  glorified,  and  all  this  at  one  view.     Faith 


267 

will  in  this  imitate  God,  so  far  as  it  hath  the  glass  of 
promise  to  help  it.  We  see  God  burying  us  under  ground, 
but  we  foresee  not  the  spring,  when  we  shall  all  revive. 
Could  we  but  clearly  see  heaven,  as  the  end  of  all  God's 
dealings  with  us,  surely  none  of  his  dealings  could  be 
grievous.  If  God  would  once  raise  us  to  this  life,  we  should 
find,  that  though  heaven  and  sin  are  at  a  great  distance ; 
yet  heaven  and  a  prison,  or  banishment,  heaven  and  the 
belly  of  a  whale,  or  a  den  of  lions,  heaven  and  consuming 
sickness,  or  invading  death,  are  at  no  such  distance.  But 
as  "Abraham  saw  Christ's  day  and  rejoiced  ;"  so  we,  in 
our  most  forlorn  state,  might  see  that  day  when  Christ 
shall  give  us  rest  and  therein  rejoice.  I  beseech  thee, 
Christian,  for  the  honor  of  the  gospel,  and  for  thy  soul's 
comfort,  be  not  to  learn  this  heavenly  art,  when  in  thy 
greatest  extremity  thou  hast  most  need  to  use  it.  He  that, 
with  Stephen,  "  sees  the  glory  of  God,  and  Jesus  standing 
on  the  right  hand  of  God,"  will  comfortably  bear  the 
shower  of  stones.  "  The  joy  of  the  Lord  is  our  strength/' 
and  that  joy  must  be  fetched  from  the  place  of  our  joy ; 
and  if  we  walk  without  our  strength,  how  long  are  we  like 
to  endure  1 

12.  (7.)  He  that  hath  his  conversation  in  heaven,  is 
the  profitable  Christian  to  all  about  him.  When  a  man 
is  in  a  strange  country,  how  glad  is  he  of  the  company  of 
one  of  his  own  nation !  How  delightful  is  it  to  talk  of 
their  own  country,  their  acquaintance,  and  affairs  at  home! 
With  what  pleasure  did  Joseph  talk  with  his  brethren,  and 
inquire  after  his  father  and  his  brother  Benjamin !  It  is 
not  so  to  a  Christian,  to  talk  with  his  brethren  that  have 
been  above,  and  inquire  after  his  Father,  and  Christ  his 
Lord  1  When  a  worldly  man  will  talk  of  nothing  but  the 
world,  and  a  politician  of  state  affairs,  and  a  mere  scholar 
of  human  learning,  and  a  common  professor  of  his  duties ; 
the  heavenly  man  will  be   speaking  of  heaven,  and  the 


268 

strange  glory  his  faith  hath  seen,  and  our  speedy  and 
blessed  meeting  there.  O  how  refreshing  and  useful  are 
his  expressions !  How  his  words  pierce  and  melt  the 
heart,  and  transform  the  hearers  into  other  men  ?  How 
doth  his  doctrine  drop  as  the  rain,  and  his  speech  distill  as 
the  dew,  as  the  small  rain  upon  the  tender  herb,  and  as 
the  showers  upon  the  grass,  while  his  lips  publish  the 
name  of  the  Lord,  and  ascribe  greatness  unto  his  God ! 
Is  not  his  sweet  discourse  of  heaven  like  the  "  box  of 
precious  ointment,"  which,  being  "poured  upon  the  head 
of  Christ,  filled  the  house  with  the  odor  ? "  All  that  are 
near  may  be  refreshed  by  it.  Happy  the  people  who  have 
a  heavenly  minister !  Happy  the  children  and  servants 
that  have  a  heavenly  father  or  master  !  Happy  the  man 
that  hath  a  heavenly  companion,  who  will  watch  over  thy 
ways,  strengthen  thee  when  thou  art  weak,  cheer  thee 
when  thou  art  drooping,  and  comfort  thee  with  the  comfort 
wherewith  he  himself  hath  been  so  often  comforted  of 
God !  This  is  he  that  will  always  be  blowing  at  the 
spark  of  thy  spiritual  life,  and  drawing  thy  soul  to  God, 
and  will  say  to  thee  as  the  Samaritan  woman,  "Come, 
and  see  one  that  hath  told  me  all  that  ever  I  did ; "  one 
that  hath  loved  our  souls  to  the  death.  "  Is  not  this  the 
Christ  ? "  Is  not  the  "  knowledge  of  God  and  him  eternal 
life?"  Is  it  not  the  glory  of  the  saints  to  see  his  glory? 
Come  to  this  man's  house,  and  sit  at  his  table,  and  he 
will  feast  thy  soul  with  the  dainties  of  heaven ;  travel  with 
him  by  the  way,  and  he  will  direct  and  quicken  thee  in 
thy  journey  to  heaven ;  trade  with  him  in  the  world,  and 
he  will  counsel  thee  to  buy  the  pearl  of  great  price.  If 
thou  wrong  him  he  can  pardon  thee,  remembering  that 
Christ  hath  pardoned  his  great  offences.  If  thou  be 
angry,  he  is  meek,  considering  the  meekness  of  his 
heavenly  Pattern ;  or,  if  he  fall  out  with  you,  he  is  soon 
reconciled,  when  he  recollects  that  in  heaven  you  must  be 


269 

everlasting  friends.  This  is  the  Christian  of  the  right 
stamp,  and  all  about  him  are  better  for  him.  How  un- 
profitable is  the  society  of  all  other  sorts  of  Christians, 
in  comparison  with  this !  If  a  man  should  come  from 
heaven,  how  would  men  long  to  hear  what  reports  he 
would  make  of  the  other  world,  and  what  he  had  seen, 
and  what  the  blessed  there  enjoy !  Would  they  not  think 
this  man  the  best  companion,  and  his  discourses  the  most 
profitable  1  Why  then  do  you  value  the  company  of  saints 
no  more,  and  inquire  no  more  of  them,  and  relish  their 
discourse  no  better  !  For  every  saint  shall  go  to  heaven 
in  person,  and  is  frequently  there  in  spirit,  and  hath  often 
viewed  it  in  the  glass  of  the  gospel.  For  my  part,  I  had 
rather  have  the  company  of  a  heavenly-minded  Christian, 
than  of  the  most  learned  disputants  or  princely  com- 
manders. 

13.  (8.)  No  man  so  highly  honoreth  God,  as  he  whose 
conversation  is  in  heaven.  Is  not  a  parent  disgraced, 
when  his  children  feed  on  husks,  are  clothed  in  rags,  and 
keep  company  with  none  but  rogues  and  beggars  ?  Is  it 
not  so  to  our  heavenly  Father,  when  we,  who  call  our- 
selves his  children,  feed  on  earth,  and  the  garb  of  our 
souls  is  like  that  of  the  naked  world  ;  and  our  hearts 
familiarly  converse  with,  and  "  cleave  to  the  dust,"  rather 
than  stand  continually  in  our  Father's  presence  ?  Surely 
we  live  below  the  children  of  the  King,  not  according  to 
the  height  of  our  hopes,  nor  the  provision  of  our  Father's 
house,  and  the  great  preparations  made  for  his  saints.  It 
is  well  we  have  a  Father  of  tender  bowels,  who  will  own 
his  children  in  rags.  If  he  did  not  first  challenge  his 
interest  in  us,  neither  ourselves  nor  others  could  know  us 
to  be  his  people.  But  when  a  Christian  can  live  above, 
and  rejoice  his  soul  with  the  things  that  are  unseen,  how 
is  God  honored  by  such  a  one  !  The  Lord  will  testify  for 
24 


270 

him,  This  man  believes  me,  and  takes  me  at  my  word ; 
he  rejoiceth  in  my  promise,  before  he  hath  possession ;  he 
can  be  thankful  for  what  his  bodily  eyes  never  saw ;  his 
rejoicing  is  not  in  the  flesh ;  his  heart  is  with  me  ;  he 
loves  my  presence ;  and  he  shall  surely  enjoy  it  in  my 
kingdom  for  ever.  "  Blessed  are  they  that  have  not  seen, 
and  yet  have  believed.  Them  that  honor  me,  I  will 
honor."  How  did  God  esteem  himself  honored  by  Caleb 
and  Joshua,  when  they  went  into  the  promised  land,  and 
brought  back  to  their  brethren  a  taste  of  the  fruits,  and 
spake  well  of  the  good  land,  and  encouraged  the  people  1 
What  a  promise  and  recompense  did  they  receive ! 

14.  (9.)  A  soul  that  doth  not  set  its  affections  on  things 
above,  disobeys  the  commands,  and  loses  the  most  gracious 
and  delightful  discoveries  of  the  word  of  God.  The  same 
God  hath  commanded  thee  to  believe,  and  to  be  a  Chris- 
tian, hath  commanded  thee  to  "  seek  those  things  which 
are  above,  where  Christ  sitteth  on  the  right  hand  of  God, 
and  to  set  your  affections  on  things  above,  not  on  things 
on  the  earth."  The  same  God  that  hath  forbidden  thee 
to  murder,  steal,  or  commit  adultery,  hath  forbidden  thee 
the  neglect  of  this  great  duty  :  and  darest  thou  wilfully 
disobey  him  ?  Why  not  make  conscience  of  one,  as  well 
as  the  other  ?  He  hath  made  it  thy  duty,  as  well  as  the 
means  of  thy  comfort,  that  a  double  bond  may  engage 
thee  not  to  forsake  thy  own  mercies.  Besides,  what  are 
all  the  most  glorious  descriptions  of  heaven,  all  those 
discoveries  of  our  future  blessedness,  and  precious  prom- 
ises of  our  rest,  but  lost  to  thee  1  Are  not  these  the  stars 
in  the  firmament  of  Scripture,  and  the  golden  lines  in  that 
book  of  God  ?  Methinks  thou  shouldst  not  part  with  one 
of  these  promises,  no,  not  for  a  world.  As  heaven  is  the 
perfection  of  all  our  mercies,  so  the  promises  of  it  in  the 
gospel  are  the  very  soul  of  the  gospel.  Is  a  comfortable 
word  from  the  mouth  of  God  of  such  worth,  that  all  the 


271 

comforts  in  the  world  are  nothing  to  it  ?  And  dost  thou 
neglect  and  overlook  so  many  of  them  ?  Why  should 
God  reveal  so  much  of  his  counsel,  and  tell  us  beforehand 
of  the  joys  we  shall  possess,  but  to  make  us  know  it  for 
our  joy  1  .  If  it  had  not  been  to  fill  us  with  the  delights  of 
our  foreknown  blessedness,  he  might  have  kept  his 
purpose  to  himself,  and  never  have  let  us  known  it  till  we 
came  to  enjoy  it.  Yea,  when  we  had  got  possession  of 
our  rest,  he  might  still  have  concealed  its  eternity  from 
us,  and  then  the  fears  of  losing  it  would  have  diminished 
the  sweetness  of  our  joys.  But  it  hath  pleased  our  Father 
to  open  his  counsel,  and_  let  us  know  the  very  intent  of 
his  heart,  that  our  joy  might  be  full,  and  that  we  might 
live  as  the  heirs  of  such  a  kingdom.  And  shall  we  now 
overlook  all?  Shall  we  live  in  earthly  cares  and  sorrows, 
and  rejoice  no  more  in  these  discoveries,  than  if  the  Lord 
had  never  wrote  them?  If  thy  prince  had  but  sealed  thee 
a  patent  of  some  lordship,  how  oft  wouldst  thou  cast  thy 
eyes  upon  it,  and  make  it  thy  delightful  study,  till  thou 
shouldst  come  to  possess  the  dignity  itself!  And  hath 
God  sealed  thee  a  patent  of  heaven,  and  dost  thou  let  it 
lie  by  thee,  as  if  thou  hadst  forgot  it  ?  O  that  our  hearts 
were  as  high  as  oar  hopes,  and  our  hopes  as  high  as  these 
infallible  promises  ! 

15.  (10.)  It  is  but  just  that  our  hearts  should  be  "on 
God,  when  the  heart  of  God  is  so  much  on  us.  If  the 
Lord  of  glory  can  stoop  so  low,  as  to  set  his  heart  on 
sinful  dust,  methinks  we  should  easily  be  persuaded  to  set 
our  hearts  on  Christ  and  glory,  and  ascend  to  him,  in  our 
daily  affections,  who  so  much  condescends  to  us.  Chris- 
tian, dost  thou  not  perceive  that  the  heart  of  God  is  set 
upon  thee,  and  that  he  is  still  minding  thee  with  tender 
love,  even  when  thou  forgettest  both  thyself  and  him  ?  Is 
he  not  following  thee  with  daily  mercies,  moving  upon  thy 
.soul,  providing  for  thy  body,  preserving  both  ?     Doth  he 


272 

not  bear  thee  continually  in  the  arms  of  love,  and  promise 
that  "  all  shall  work  together  for  thy  good,"  and  suit  all 
his  dealings  to  thy  greatest  advantage,  and  give  his  angels 
charge  over  thee  ?  And  canst  thou  be  taken  up  with  the 
joys  below,  and  forget  thy  Lord,  who  forgets  not  thee  ? 
Unkind  ingratitude  !  When  he  speaks  of  his  own  kind- 
ness for  us,  hear  what  he  says — "  Zion  said,  The  Lord 
hath  forsaken  me,  and  my  Lord  hath  forgotten  me.  Can 
a  woman  forget  her  sucking  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  ?  Yea,  she  may 
forget,  yet  will  I  not  forget  thee.  Behold,  I  have  graven 
thee  upon  the  palms  of  my  hands :  thy  walls  are  continu- 
ally before  me."  But  when  he  speaks  of  our  regards  to 
him,  the  case  is  otherwise.  "  Can  a  maid  forget  her 
ornaments,  or  a  bride  her  attire  ?  yet  my  people  have 
forgotten  me  days  without  number."  As  if  he  should 
say,  "  You  will  not  rise  one  morning,  but  you  will  re- 
member to  cover  your  nakedness,  nor  forget  your  vanity 
of  dress  ;  and  are  these  of  more  worth  than  your  God ;  of 
more  importance  than  your  eternal  life  ?  And  yet  you 
can  forget  these  day  after  day."  Give  not  God  cause 
thus  to  expostulate  with  us.  Rather  let  our  souls  get  up 
to  God,  and  visit  him  every  morning,  and  our  hearts  be 
towards  him  every  moment. 

16.  (11.)  Should  not  our  interest  in  heaven,  and  our 
relation  to  it,  continually  keep  our  hearts  upon  it?  There 
our  Father  keeps  his  court.  We  call  him,  "  Our  Father, 
who  art  in  heaven."  Unworthy  children  !  that  can  be  so 
taken  up  in  their  play,  as  to  be  mindless  of  such  a  Father. 
There  also  is  Christ  our  head,  our  husband,  our  life  ;  and 
shall  we  not  look  towards  him,  and  send  to  him  as  oft  as 
we  can,  till  we  come  to  see  him  face  to  face?  Since 
"  the  heavens  must  receive  him  until  the  times  of  resti- 
tution of  all  things ; "  let  them  also  receive  our  hearts 
with  him.     There  also  is  New  Jerusalem,  "  which  is  the 


273 

mother  of  us  all."  And  there  are  multitudes  of  our  elder 
brethren.  There  are  our  friends  and  old  acquaintance, 
whose  society  in  the  flesh  we  so  much  delighted  in,  and 
whose  departure  hence  we  so  much  lamented  ;  and  is  this 
no  attractive  to  thy  thoughts  ?  If  they  were  within  thy 
reach  on  earth,  thou  wouldst  go  and  visit  them,  and  why 
not  oftener  visit  them  in  spirit,  and  rejoice  beforehand  to 
think  of  meeting  them  there?  "Socrates  rejoiced  that 
he  should  die,  because  he  believed  he  should  see  Homer, 
Hesiod,  and  other  eminent  persons.  How  much  more  do 
I  rejoice,  said  a  pious  old  minister,  who  am  sure  to  see 
Christ  my  Saviour,  the  eternal  Son  of  God,  in  his  assumed 
flesh;  besides  so  many  wise,  holy,  and  renowned  pa- 
triarchs, prophets,  apostles,"  &c.  A  believer  should  look 
to  heaven,  and  contemplate  the  blessed  state  of  the  saints, 
and  think  with  himself,  "  Though  I  am  not  yet  so  happy 
as  to  be  with  you,  yet  this  is  my  daily  comfort,  you  are 
my  brethren  and  fellow-members  in  Christ,  and  therefore 
your  joys  are  my  joys,  and  your  glory,  by  this  near  re- 
lation, is  my  glory  ;  especially  while  I  believe  in  the  same 
Christ,  and  hold  fast  the  same  faith  and  obedience,  by 
which  you  were  thus  dignified,  and  rejoice  in  spirit  with 
you,  and  congratulate  your  happiness  in  my  daily  medi- 
tations." 

17.  Moreover,  our  house  and  home  is  above.  "  For 
we  know  that  if  our  earthly  house  of  this  tabernacle  were 
dissolved,  we  have  a  building  of  God,  a  house  not  made 
with  hands,  eternal  in  the  heavens."  Why  do  we  then 
look  no  oftener  towards  it,  and  "  groan  earnestly,  desiring 
to  be  clothed  upon  with  our  house  which  is  from  heaven?" 
If  our  home  were  far  meaner,  sure  we  should  remember 
it,  because  it  is  our  home.  If  you  were  but  banished 
into  a  strange  land,  how  frequently  would  your  thoughts 
be  at  home.  And  why  is  it  not  thus  with  us  in  respect  of 
24* 


274 

heaven  ?  Is  not  that  more  truly  and  properly  our  home, 
where  we  must  take  up  our  everlasting  abode,  than  this, 
which  we  are  every  hour  expecting  to  be  separated  from, 
and  to  see  no  more  1  We  are  strangers,  and  that  is  our 
country.  We  are  heirs,  and  that  is  our  inheritance  ;  even 
"  an  inheritance  incorruptible,  undented,  and  that  fadeth 
not  away,  reserved  in  heaven  for  us."  We  are  here  in 
continual  distress  and  want,  and  there  lies  our  substance  : 
even  "  a  better  and  an  enduring  substance."  Yea,  the 
very  hope  of  our  souls  is  there  ;  all  our  hope  of  relief  from 
our  distresses  ;  all  our  hope  of  happiness,  when  here  we 
are  miserable  :  all  this  "  hope  is  laid  up  for  us  in  heaven." 
Why,  beloved  Christians,  have  we  so  much  interest,  and 
so  few  thoughts  there  ?  So  near  relation,  and  so  little 
affection  ?  Doth  it  become  us  to  be  delighted  in  the 
company  of  strangers,  so  as  to  forget  our  Father  and  our 
Lord  1  or  to  be  so  well  pleased  with  those  that  hate  and 
grieve  us,  as  to  forget  our  best  and  dearest  friends  ;  or  to 
be  so  fond  of  borrowed  trifles,  as  to  forget  our  own 
possession  and  treasure  1  or  to  be  so  much  impressed  with 
cares  and  wants,  as  to  forget  our  eternal  joy  and  rest? 
God  usually  pleads  his  property  in  us  ;  and  thence  con- 
cludes he  will  do  us  good,  even  because  we  are  his  own 
people,  whom  he  hath  chosen  out  of  all  the  world.  Why 
then  do  we  not  plead  our  interest  in  him,  and  so  raise  our 
hearts  above  ;  even  because  he  is  our  own  God,  and 
because  the  place  is  our  own  possession  ?  Men  commonly 
overlove  and  overvalue  their  own  things,  and  mind  them 
too  much.  O  that  we  could  mind  our  own  inheritance, 
and  value  it  half  as  much  as  it  deserves ! 

11.  (12.)  Once  more  consider,  there  is  nothing  but 
heaven  worth  setting  our  hearts  upon.  If  God  have  them 
not,  who  shall  ?  If  thou  mind  not  thy  rest,  what  wilt  thou 
mind  1  Hast  thou  found  out  some  other  god  ?  or  some- 
thing that  will  serve  thee  instead  of  rest  ?     Hast  thou 


275 

found  on  earth  an  eternal  happiness?  Where  is  it? 
What  is  it  made  of?  Who  was  the  man  that  found  it 
out  ?  Who  was  he  that  last  enjoyed  it  ?  Where  dwelt 
he?  WThat  was  his  name?  Or  art  thou  the  first  that 
ever  discovered  heaven  on  earth  ?  Ah,  wretch  !  trust  not 
to  thy  discoveries,  boast  not  of  thy  gain  till  experience 
bid  thee  boast.  Disquiet  not  thyself  in  looking  for  that 
which  is  not  on  earth ;  lest  thou  learn  thy  experience  with 
the  loss  of  thy  soul,  which  thou  mightest  have  learned  on 
easier  terms  ;  even  by  the  warnings  of  God  in  his  word, 
and  the  loss  of  thousands  of  souls  before  thee.  If  Satan 
should  "  take  thee  up  to  the  mountain  of  temptation,  and 
show  thee  all  the  kingdoms  of  the  world,  and  the  glory  of 
them  ; "  he  could  show  thee  nothing  that  is  worthy  thy 
thoughts,  much  less  to  be  preferred,  before  thy  rest.  In- 
deed, so  far  as  duty  and  necessity  require  it,  we  must  be 
content  to  mind  the  things  below  ;  but  who  is  he  that 
contains  himself  within  the  compass  of  those  limits? 
And  yet  if  we  ever  so  diligently  contract  our  cares  and 
thoughts,  we  shall  find  the  least  to  be  bitter  and  burden- 
some. Christians,  see  the  emptiness  of  all  these  things, 
and  the  preciousness  of  the  things  above.  If  thy  thoughts, 
should,  like  the  laborious  bee,  go  over  the  world  from 
flower  to  flower,  from  creature  to  creature,  they  would 
bring  no  honey  or  sweetness  home,  save  what  they  gathered 
from  their  relations  to  eternity.  Though  every  truth  of 
God  is  precious,  and  ought  to  be  defended  ;  yet  even  all 
our  study  of  truth  should  be  still  in  reference  to  our  rest ; 
for  the  observation  is  too  true,  "  that  the  lovers  of  contro- 
versies in  religion  have  never  been  warmed  with  one 
spark  of  the  love  of  God."  And  as  for  minding  the 
"  affairs  of  church  and  state ; "  so  far  as  they  illustrate 
the  providence  of  God,  and  tend  to  the  settling  of  the 
gospel,  and  the  government  of  Christ,  and  consequently 
to  the  saving  our  own  souls,  and  those  of  our  posterity, 


276 

they  are  well  worth  our  diligent  observation ;  but  these 
are  only  their  relations  to  eternity.  Even  all  our  dealings 
in  the  world,  our  buying  and  selling,  or  eating  and  drink- 
ing, our  building  and  marrying,  our  peace  and  war,  so 
far  as  they  relate  not  to  the  life  to  come,  but  tend  only  to 
the  pleasing  of  the  flesh,  are  not  worthy  the  frequent 
thoughts  of  a  Christian.  And  now  doth  not  thy  conscience 
say,  that  there  is  nothing  but  heaven  and  the  way  to  it, 
that  is  worth  thy  minding  ? 

19.  Now,  Reader,  are  these  considerations  weighty,  or 
not  ?  Have  I  proved  it  thy  duty  to  keep  thy  heart  on 
things  above,  or  have  I  not  ?  If  thou  say,  "  Not,"  I  am 
confident  thou  contradictest  thy  own  conscience.  If  thou 
acknowledge  thyself  convinced  of  the  duty,  that  very 
tongue  of  thine  shall  condemn  thee,  and  that  confession 
be  pleaded  against  thee,  if  thou  wilfully  neglect  such  a 
confessed  duty.  Be  thoroughly  willing,  and  the  work  is 
more  than  half  done.  I  have  now  a  few  plain  directions 
to  give  you  for  your  help  in  this  great  work  ;  but,  alas  !  it 
is  in  vain  to  mention  them,  except  you  be  willing  to  put 
them  into  practice.  However,  I  will  propose  them  to 
thee,  and  may  the  Lord  persuade  thy  heart  to  the  work  ! 


277 


CHAPTER  XII. 

Directions  how  to  lead  a  heavenly  Life  upon  Earth. 

Sect.  1.  (I.)  Hinderances  to  a  heavenly  life  must  be  avoided ;  such 
as,  2.  (1.)  Living  in  any  known  sin;  3.  (2.)  an  earthly  mind ; 
4.  (3.)  ungodly  companions ;  5.  (4.)  a  notional  religion ;  6.  (5.) 
a  haughty  spirit;  7.  (6.)  a  slothful  spirit;  8.  (7.)  resting  in 
preparatives  for  a  heavenly  life,  without  the  thing  itself.  9.  (II.) 
The  duties  which  will  promote  a  heavenly  life  are  these  :  10.  (1.) 
Be  convinced  that  heaven  is  the  only  treasure  and  happiness  ;  11, 
12.  (2.)  Labor  to  know  your  interest  in  it;  13.  (3.)  and  how 
near  it  is  ;  14.  (4.)  frequently  and  seriously  talk  of  it;  15.  (5.) 
endeavor  in  every  duty  to  raise  your  affections  nearer  to  it ;  16. 
(6.)  to  the  same  purpose  improve  every  object  and  event ;  17, 
18.  (7.)  be  much  in  the  angelical  work  of  praise ;  19.  (8.)  possess 
your  souls  with  believing  thoughts  of  the  infinite  love  of  God; 
20.  (9.)  carefully  observe  and  cherish  the  motions  of  the  Spirit  of 
God ;  21.  (10.)  nor  even  neglect  the  due  care  of  your  bodily 
health. 

1.  (I.)  As  thou  valuest  the  comforts  of  a  heavenly 
conversation,  I  must  here  charge  thee  from  God,  to  avoid 
carefully  some  dangerous  hinderances ;  and  then  faithfully 
and  diligently  to  practise  such  duties  as  will  especially 
assist  thee  in  attaining  to  a  heavenly  life.  And,  (1.)  the 
hinderances  to  be  avoided  with  all  possible  care,  are — 
living  in  any  known  sin — an  earthly  mind — the  company 
of  the  ungodly — notional  religion — a  proud  and  lofty 
spirit — a  slothful  spirit — and  resting  in  mere  preparations 
for  this  heavenly  life,  without  any  acquaintance  with  the 
thing  itself. 

2.  (1.)  Living  in  any  known  sin  is  a  grand  impediment 
to  a  heavenly  conversation.     What  havoc  will  this  make 


278 

in  thy  soul !  O  the  joys  that  this  hath  destroyed  !  The 
ruin  it  hath  made  amongst  men's  graces !  The  soul- 
strengthening  duties  it  hath  hindered  !  Christian  Reader, 
art  thou  one  that  hast  used  violence  with  thy  conscience  ? 
Art  thou  a  wilful  neglecter  of  known  duties,  either  public, 
private,  or  secret?  Art  thou  a  slave  to  thine  appetite,  or 
to  any  other  commanding  sense?  Art  thou  a  proud 
seeker  of  thine  own  esteem  ?  Art  thou  a  peevish  and 
passionate  person,  ready  to  take  fire  at  every  word,  or 
look,  or  supposed  slight  ?  Art  thou  a  deceiver  of  others 
in  thy  dealings,  or  one  that  will  be  rich,  right  or  wrong  ? 
If  this  be  thy  case,  I  dare  say,  heaven  and  thy  soul  are 
very  great  strangers.  These  beams  in  thine  eyes  will  not 
suffer  thee  to  look  to  heaven ;  they  will  be  a  cloud 
between  thee  and  thy  God.  When  thou  dost  but  attempt 
to  study  eternity,  and  gather  comforts  from  the  life  to 
come,  thy  sin  will  presently  look  thee  in  the  face,  and  say, 
"  These  things  belong  not  to  thee.  How  shouldst  thou 
take  comfort  from  heaven,  who  takest  so  much  pleasure 
in  the  lusts  of  the  flesh?"  How  will  this  damp  thy  joys, 
and  make  the  thoughts  of  that  day  and  state  become  thy 
trouble,  and  not  thy  delight!  Every  wilful  sin  will  be  to 
thy  comforts,  as  water  to  the  fire ;  when  thou  thinkest  to 
quicken  them,  this  will  quench  them.  It  will  utterly 
indispose  and  disable  thee,  that  thou  canst  no  more  ascend 
in  divine  meditation,  than  a  bird  can  fly  when  its  wings 
are  clipped.  Sin  cuts  the  very  sinews  of  this  heavenly 
life.  O  man  !  what  a  life  dost  thou  lose !  What  daily 
delights  dost  thou  sell  for  a  vile  lust !  If  heaven  and  hell 
can  meet  together,  and  God  become  a  lover  of  sin,  then 
mayest  thou  live  in  thy  sin,  and  in  the  tastes  of  glory ; 
and  have  a  conversation  in  heaven,  though  thou  cherish 
thy  corruption.  And  take  heed,  lest  it  banish  thee  from 
heaven,  as  it  does  thy  heart.  And  though  thou  be  not 
guilty,  and  knowest  no  reigning  sin  in  thy  soul,  think 


279 

what  a  sad  thing  it  would  be,  if  ever  this  should  prove 
thy  case.  Watch,  therefore ;  especially  resolve  to  keep 
from  the  occasions  of  sin,  and  out  of  the  way  of  tempta- 
tions. What  need  have  we  daily  to  pray,  "Lead  us  not 
into  temptation,  but  deliver  us  from  evil!" 

3.  (2.)  An  earthly  mind  is  another  hinder ance  carefully 
to  be  avoided.  God  and  mammon,  earth  and  heaven, 
cannot  both  have  the  delight  of  thy  heart.  When  the 
heavenly  believer  is  blessing  himself  in  his  God,  and 
rejoicing  in  hope  of  the  glory  to  come ;  perhaps  thou  art 
blessing  thyself  in  thy  worldly  prosperity,  and  rejoicing 
in  hope  of  thy  thriving  here.  When  he  is  comforting  his 
soul  in  the  views  of  Christ,  of  angels,  and  saints,  whom 
he  shall  live  with  for  ever ;  then  thou  art  comforting 
thyself  with  thy  wealth,  in  looking  over  thy  bills  and 
bonds,  thy  goods  and  cattle,  or  thy  buildings,  and  in 
thinking  of  the  favor  of  the  great,  of  the  pleasure  of  a 
plentiful  estate,  of  larger  provision  for  thy  children  after 
thee,  of  the  advancement  of  thy  family,  or  the  increase 
of  thy  dependents.  If  Christ  pronounced  him  a  fool,  that 
said,  "  Soul,  take  thy  ease,  thou  hast  enough  laid  up  for 
many  years  ;  how  much  more  so  art  thou,  who  knowingly 
speakest  in  thy  heart  the  same  words !  Tell  me,  what 
difference  between-  this  fool's  expressions,  and  thy  affec- 
tions ?  Remember,  thou  hast  to  do  with  the  Searcher  of 
hearts.  Certainly,  so  much  as  thou  delightest,  and  takest 
up  thy  rest  on  earth,  so  much  of  thy  delight  in  God  is 
abated.  Thine  earthly  mind  may  consist  with  thy  outward 
profession  and  common  duties ;  but  it  cannot  consist  with 
this  heavenly  duty.  Thou  thyself  knowest  how  seldom 
and  cold,  how  cursory  and  reserved  thy  thoughts  have 
been  of  the  joys  above,  ever  since  thou  didst  trade  so 
eagerly  for  the  world.  O  the  cursed  madness  of  many 
that  seem  to  be  religious !  They  thrust  themselves  into  a 
multitude  of  employments,   till  they  are  so  loaded  with 


280 

labors,  and  clogged  with  cares,  that  their  souls  are  as 
unfit  to  converse  with  God,  as  a  man  to  walk  with  a 
mountain  on  his  back,  and  as  unapt  to  soar  in  meditation, 
as  their  bodies  to  leap  above  the  sun  !  And  when  they 
have  lost  that  heaven  upon  earth,  which  they  might  have 
had,  they  take  up  with  a  few  rotten  arguments  to  prove  it 
lawful;  though,  indeed,  they  cannot.  I  advise  thee, 
Christian,  who  hast  tasted  the  pleasures  of  a  heavenly 
life,  as  ever  thou  wouldst  taste  of  them  any  more,  avoid 
this  devouring  gulf  of  an  earthly  mind.  If  once  thou 
come  to  this,  that  thou  wilt  be  rich,  thou  "fallest  into 
temptation,  and  a  snare,  and  into  many  foolish  and  hurtful 
lusts."  Keep  these  things  loose  about  thee,  like  thy  upper 
garments,  that  thou  mavest  lay  them  by  whenever  there  is 
need  ;  but  let  God  and  glory  be  next  thy  heart.  Ever 
remember,  "  that  the  friendship  of  the  world  is  enmity 
with  God.  Whosoever  therefore  will  be  a  friend  of  the 
world,  is  the  enemy  of  God."  "Love  not  the  world, 
neither  the  things  that  are  in  the  world.  If  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him." 
This  is  plain  dealing,  and  happy  he  that  faithfully  re- 
ceives it. 

4.  (3.)  Beware  of  the  company  of  the  ungodly.  Not 
that  I  would  dissuade  thee  from  necessary  converse,  or 
from  doing  them  any  office  of  love ;  especially,  not  from 
endeavoring  the  good  of  their  souls,  as  long  as  thou  hast 
any  opportunity  or  hope  :  nor  would  I  have  thee  to  con- 
clude them  to  be  dogs  and  swine,  in  order  to  invade  the 
duty  of  reproof:  nor  even  to  judge  them  such  at  all,  as 
long  as  there  is  any  hope  for  the  better  :  much  less  can  I 
approve  of  their  practice,  who  conclude  them  dogs  or 
swine,  before  ever  they  faithfully  and  lovingly  admonish 
them,  or  perhaps  before  they  have  known  them,  or  spoke 
with  them.  But  it  is  the  unnecessary  society  of  ungodly 
men,   and  too  much   familiarity   with  unprofitable   com- 


281 

panions,  that  I  dissuade  you  from.  Not  only  the  open 
profane,  the  swearer,  the  drunkard,  and  the  enemies  of 
godliness,  will  prove  hurtful  companions  to  us,  though 
these  indeed  are  chiefly  to  be  avoided  ;  but  to  frequent 
society  with  persons  merely  civil  and  moral,  whose 
conversation  is  empty  and  unedifying,  may  much  divert 
our  thoughts  from  heaven.  Our  backwardness  is  such, 
that  we  need  the  most  constant  and  powerful  helps.  A 
stone,  or  a  clod,  is  as  fit  to  rise  and  fly  in  the  air,  as  our 
hearts  are  naturally  to  move  toward  heaven.  You  need 
not  hinder  the  rocks  from  flying  up  to  the  sky ;  it  is 
sufficient  that  you  do  not  help  them :  and  surely  if  our 
spirits  have  not  great  assistance,  they  may  easily  be  kept 
from  soaring  upward,  though  they  should  never  meet  with 
the  least  impediment.  O  think  of  this  in  the  choice  of  thy 
company !  When  your  spirits  are  so  disposed  for  heaven, 
that  you  need  no  help  to  lift  them  up,  but,  as  flames,  you 
are  always  mounting,  and  carrying  with  you  all  that  is  in 
your  way,  then  indeed  you  may  be  less  careful  of  your 
company :  but  till  then,  as  you  love  the  delights  of  a 
heavenly  life,  be  careful  herein.  What  will  it  advantage 
thee  in  a  divine  life  to  hear  how  the  market  goes,  or  what 
the  weather  is,  or  is  like  to  be,  or  what  news  is  stirring? 
This  is  the  discourse  of  earthly  men.  What  will  it  con- 
duce to  the  raising  thy  heart  God-ward,  to  hear  that  this 
is  an  able  minister,  or  that  an  eminent  Christian,  or  this 
an  excellent  sermon,  or  that  an  excellent  book,  or  to  hear 
some  difficult,  but  unimportant  controversy  ?  Yet  this, 
for  the  most  part,  is  the  sweetest  discourse  thou  art  like 
to  have  from  a  formal,  speculative,  dead-hearted  professor. 
Nay,  if  thou  hadst  been  newly  warming  thy  heart  in  the 
contemplation  of  the  blessed  joys  above,  would  not  this 
discourse  benumb  thy  affections,  and  quickly  freeze  thy 
heart  again  1  I  appeal  to  the  judgment  of  any  man  that 
25 


2»2 

hath  tried  it,  and  maketh  observations  on  the  frame  of  his 
spirit.  Men  cannot  well  talk  of  one  thing,  and  mind 
another,  especially  things  of  such  different  natures.  You, 
young  men,  who  are  most  liable  to  this  temptation,  think 
seriously  of  what  I  say  :  can  you  have  your  hearts  in 
heaven  among  your  roaring  companions  in  an  alehouse  or 
tavern  ?  or  when  you  work  in  your  shops  with  those  whose 
common  language  is  oaths,  i-  filthiness,  or  foolish  talking, 
or  jesting;  I ''  Nay,  let  me  tell  you,  if  you  choose  such  com- 
pany when  you  might  have  better,  and  find  most  delight 
in  such,  you  are  so  far  from  a  heavenly  conversation,  that 
as  yet  you  have  no  title  to  heaven  at  all,  and  in  that  state 
shall  never  come  there.  If  your  treasure  was  there,  your 
heart  could  not  be  on  things  so  distant.  In  a  word,  our 
company  will  be  a  part  of  our  happiness  in  heaven,  and  it 
is  a  singular  part  of  our  furtherance  to  it,  or  hinderance 
from  it. 

5.  (4.)  Avoid  frequent  disputes  about  lesser  truths,  and 
a  religion  that  lies  only  in  opinions.  They  are  usually 
least  acquainted  with  a  heavenly  life,  who  are  violent  dis- 
puters  about  the  circumstantials  of  religion.  He  whose 
religion  is  all  in  his  opinions,  will  be  most  frequently  and 
zealously  speaking  his  opinions  ;  and  he  whose  religion 
lies  in  the  knowledge  and  love  of  God  and  Christ,  will  be 
most  delightfully  speaking  of  that  happy  time  when  he 
shall  enjoy  them.  He  is  a  rare  and  precious  Christian, 
who  is  skilful  to  improve  well-known  truths.  Therefore 
let  me  advise  you  who  aspire  after  a  heavenly  life,  not  to 
spend  too  much  of  your  thoughts,  your  time,  your  zeal, 
or  your  speech,  upon  disputes  that  less  concern  your  souls: 
but  when  hypocrites  are  feeding  on  husks  or  shells,  do 
you  feed  on  the  joys  above.  I  wish  you  were  able  to 
defend  every  truth  of  God,  and  to  this  end  would  read  and 
study;  but  still  I  would  have  the  chief  truths  to  be  chierly 
studied,   and  none  to  cast  out  your  thoughts  of  eternity. 


283 

The  least  controverted  points  are  usually  most  weighty, 
and  of  most  necessary,  frequent  use  to  our  souls.  There- 
fore study  well  such  Scripture  precepts  as  these :  "  Him 
that  is  weak  in  the  faith  receive  ye,  but  not  to  doubtful 
disputations.  Foolish  and  unlearned  questions  avoid ; 
knowing  that  they  do  gender  strifes.  And  the  servant  of 
the  Lord  must  not  strive."  "  Avoid  foolish  questions,  and 
genealogies,  and  contentions,  and  strivings  about  the  law ; 
for  they  are  unprofitable  and  vain."  "  If  any  man  teach 
otherwise,  and  consent  not  to  wholesome  words,  even  the 
words  of  our  Lord  Jesus  Christ,  and  to  the  doctrine  which 
is  according  to  godliness ;  he  is  proud,  knowing  nothing, 
but  doting  about  questions  and  strifes  of  words,  whereof 
cometh  envy,  strife,  railings,  evil  surmisings,  perverse  dis- 
putings  of  men  of  corrupt  minds,  and  destitute  of  the 
truth,  supposing  that  gain  is  godliness  :  from  such  with- 
draw thyself." 

6.  (5.)  Take  heed  of  a  proud  and  lofty  spirit.  There 
is  such  an  antipathy  between  this  sin  and  God,  that  thou 
wilt  never  get  thy  heart  near  him,  nor  get  him  near  thy 
heart,  as  long  as  this  prevaileth  in  it.  If  it  cast  the  angels 
out  of  heaven,  it  must  needs  keep  thy  heart  from  heaven. 
If  it  cast  our  first  parents  out  of  paradise,  and  separated 
between  the  Lord  and  us,  and  brought  his  curse  on  all  the 
creatures  here  below,  it  will  certainly  keep  our  hearts  from 
paradise,  and  increase  the  cursed  separation  from  our  God. 
Intercourse  with  God  will  keep  men  low,  and  that  lowli- 
ness will  promote  their  intercourse.  When  a  man  is  used 
to  be  much  with  God,  and  taken  up  in  the  study  of  his 
glorious  attributes,  he  abhors  himself  in  dust  and  ashes ; 
and  that  self-abhorrence  is  his  best  preparative  to  obtain 
admittance  to  God  again.  Therefore,  after  a  soul-hum- 
bling day,  or  in  times  of  trouble,  when  the  soul  is  lowest, 
it  useth  to  have  freest  access  to  God,  and  savor  most  of 
the  life  above.     The  delight  of  God  is  in  "  him  that  is 


284 

poor,  and  of  a  contrite  spirit,  and  trembleth  at  his  word  ; " 
and  the  delight  of  such  a  soul  is  in  God;  and  where 
there  is  mutual  delight,  there  will  be  freest  admittance, 
heartiest  welcome,  and  most  frequent  converse.  But  God 
is  so  far  from  dwelling  in  the  soul  that  is  proud,  that  he 
will  not  admit  it  to  any  near  access :  "  The  proud  he 
knoweth  afar  off" — "  God  resisteth  the  proud  and  giveth 
grace  to  the  humble."  A  proud  mind  is  high  in  conceit, 
self-esteem,  and  carnal  aspiring ;  a  humble  mind  is  high, 
indeed,  in  God's  esteem,  and  in  holy  aspiring.  These 
two  sorts  of  high-mindedness  are  most  of  all  opposite  to 
each  other,  as  we  see  most  wars  are  between  princes  and 
princes,  and  not  between  a  prince  and  a  ploughman. 
Well  then,  art  thou  a  man  of  worth  in  thy  own  eyes  ? 
Art  thou  delighted  when  thou  hearest  of  thy  esteem  with 
men,  and  much  dejected  when  thou  hearest  that  they 
slight  thee  ?  Dost  thou  love  those  best  that  honor  thee, 
and  think  meanly  of  them  that  do  not,  though  they  be 
otherwise  men  of  godliness  and  honesty  ?  Must  thou  have 
thy  humors  fulfilled,  and  thy  judgment  be  a  rule,  and  thy 
word  a  law  to  all  about  thee  1  Are  thy  passions  kindled, 
if  thy  word  or  will  be  crossed?  Art  thou  ready  to  judge 
humility  to  be  sordid  baseness,  and  knowest  not  how  to 
submit  to  humble  confession,  when  thou  hast  sinned 
against  God,  or  injured  thy  brother  ?  Art  thou  one  that 
lookest  strange  at  the  godly  poor,  and  art  almost  ashamed 
to  be  their  companion  1  Canst  thou  not  serve  God  in  a 
low  place  as  well  as  a  high  ?  Are  thy  boastings  restrained 
more  by  prudence  or  artifice  than  humility  1  Dost  thou 
desire  to  have  all  men's  eyes  upon  thee,  and  to  hear  them 
say  "  This  is  he  ?  "  Art  thou  unacquainted  with  the  de- 
ceitfulness  and  wickedness  of  thy  heart  1  Art  thou  more 
ready  to  defend  thy  innocence,  than  accuse  thyself  or  con- 
fess thy  fault  ?  Canst  thou  hardly  bear  a  close  reproof, 
or  digest  plain  dealing  ?     If  these  symptoms  be  undeniably 


285 

in  thy  heart,  thou  art  a  proud  person.  There  is  too  much 
of  hell  abiding  in  thee,  to  have  any  acquaintance  with 
heaven ;  thy  soul  is  too  like  the  devil,  to  have  any  famil- 
iarity with  God.  A  proud  man  makes  himself  his  god, 
and  sets  up  himself  as  his  idol :  how  then  can  his  affec- 
tions be  set  on  God  1  How  can  he  possibly  have  his  heart 
in  heaven  ?  Invention  and  memory  may  possibly  furnish 
his  tongue  with  humble  and  heavenly  expressions,  but  in 
his  spirit  there  is  no  more  heaven  than  there  is  humility. 
I  speak  the  more  of  it,  because  it  is  the  most  common  and 
dangerous  sin  in  morality,  and  most  promotes  the  great 
sin  of  infidelity.  O  Christian !  if  thou  wouldst  live  con- 
tinually in  the  presence  of  thy  Lord,  lie  in  the  dust,  and 
he  will  thence  take  thee  up.  "  Learn  of  him  to  be  meek 
and  lowly,  and  thou  shalt  find  rest  unto  thy  soul."  Other- 
wise thy  soul  will  be  "  like  the  troubled  sea,  when  it  can- 
not rest,  whose  waters  cast  up  mire  and  dirt ;  "  and  instead 
of  these  sweet  delights  in  God,  thy  pride  will  fill  thee  with 
perpetual  disquiet.  As  he  that  humbleth  himself  as  a 
little  child,  shall  hereafter  be  greatest  in  the  kingdom  of 
heaven ;  so  shall  he  now  be  greatest  in  the  foretastes  of 
that  kingdom.  God  "  dwells  with  a  contrite  and  humble 
spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive  the 
heart  of  the  contrite  ones."  Therefore  "  humble  your- 
selves in  the  sight  of  the  Lord,  and  he  shall  lift  you  up." 
And  when  others  are  cast  down,  "  then  thou  shalt  say, 
there  is  lifting  up ;  and  he  shall  save  the  humble  person." 
7.  (6.)  A  slothful  spirit  is  another  impediment  to  this 
heavenlylife.  And  I  verily  think,  there  is  nothing  hinders 
it  more  than  this  in  men  of  a  good  understanding.  If  it 
were  only  the  exercise  of  the  body,  the  moving  of  the  lips, 
the  bending  of  the  knee,  men  would  as  commonly  step  to 
heaven,  as  they  go  to  visit  a  friend.  But  to  separate  our 
thoughts  and  affections  from  the  world,  to  draw  forth  all 
25* 


286 

our  graces,  and  increase  each  in  its  proper  object,  and 
hold  them  to  it  till  the  work  prospers  in  our  hands  ;  this, 
this  is  the  difficulty.  Reader,  heaven  is  above  thee,  and 
dost  thou  think  to  travel  this  steep  ascent  without  labor 
and  resolution  ?  Canst  thou  get  that  earthly  heart  to 
heaven,  and  bring  that  backward  mind  to  God,  while  thou 
liest  still,  and  takest  thine  ease  ?  If  lying  down  at  the 
foot  of  the  hill,  and  looking  toward  the  top,  and  wishing 
we  were  there,  would  serve  the  turn,  then  we  should  have 
daily  travellers  for  heaven.  But  "  the  kingdom  of  heaven 
suffereth  violence,  and  the  violent  take  it  by  force." 
There  must  be  violence  used  to  get  these  first-fruits,  as 
well  as  to  get  the  full  possession.  Dost  thou  not  feel  it  so, 
though  I  should  not  tell  thee  I  Will  thy  heart  get  up- 
wards, except  thou  drive  it  ?  Thou  knowest  that  heaven 
is  all  thy  hope,  that  nothing  below  can  yield  thee  rest ; 
that  a  heart,  seldom  thinking  of  heaven,  can  fetch  but 
little  comfort  thence  ;  and  yet  dost  thou  not  lose  thy 
opportunities,  and  lie  below,  when  thou  shouldst  walk 
above,  and  live  with  God?  Dost  thou  not  commend  the 
sweetness  of  a  heavenly  life,  and  judge  those  the  best 
Christians  that  use  it,  and  yet  never  try  it  thyself?  As 
the  sluggard  that  stretches  himself  on  his  bed,  and  cries, 
O  that  this  were  working  !  so  dost  thou  talk,  and  trifle, 
and  live  at  thy  ease,  and  say,  O  that  I  could  get  my  heart 
to  heaven !  How  many  read  books,  and  hear  sermons, 
expecting  to  hear  of  some  easier  way,  or  to  meet  with  a 
shorter  course  to  comfort,  than  they  are  ever  like  to  find 
in  Scripture.  Or  they  ask  for  directions  for  a  heavenly 
life,  and  if  the  hearing  them  will  serve,  they  will  be 
heavenly  Christians ;  but  if  we  show  them  their  work,  and 
tell  them  they  cannot  have  these  delights  on  easier  terms, 
then  they  leave  us,  as  the  young  man  left  Christ,  sorrow- 
ful. If  thou  art  convinced,  Reader,  that  this  work  is 
necessary  to  thy  comfort,  set  upon  it  resolutely :    if  thy 


287 

heart  draw  back,  force  it  on  with  the  command  of  reason ; 
if  thy  reason  begin  to  dispute,  produce  the  command  of 
God,  and  urge  thy  own  necessity,  with  the  other  consid- 
erations suggested  in  the  former  chapter.  Let  not  such  an 
incomparable  treasure  lie  before  thee,  with  thy  hand  in  thy 
bosom  ;  nor  thy  life  be  a  continual  vexation,  when  it  might 
be  a  continual  feast,  only  because  thou  wilt  not  exert  thy- 
self. Sit  not  still  with  a  disconsolate  spirit,  while  comforts 
grow  before  thine  eyes,  like  a  man  in  the  midst  of  a  gar- 
den of  flowers,  that  will  not  rise  to  get  them,  and  partake  of 
their  sweetness.  This  I  know,  Christ  is  the  fountain  ;  but 
the  well  is  deep,  and  thou  must  get  forth  this  water  before 
thou  canst  be  refreshed  with  it.  I  know,  so  far  as  thou 
art  spiritual,  you  need  not  all  this  striving  and  violence ; 
but  in  part  you  are  carnal,  and  as  long  as  it  is  so,  there  is 
need  of  labor.  It  was  a  custom  of  the  Parthians,  not  to 
give  their  children  any  meat  in  the  morning,  before  they 
saw  the  sweat  on  their  faces  with  some  labor.  And  you 
shall  find  this  to  be  God's  usual  course,  not  to  give  his 
children  the  tastes  of  his  delights  till  they  begin  to  sweat 
in  seeking  after  them.  Judge  therefore  whether  a  heav- 
enly life,  or  thy  carnal  ease  be  better  ;  and  as  a  wise  man, 
make  thy  choice  accordingly.  Yea,  let  me  add  for  thy 
encouragement,  Thou  needest  not  employ  thy  thoughts 
more  than  thou  now  dost ;  it  is  only  to  fix  them  upon 
better  and  more  pleasant  objects.  Employ  but  as  many- 
serious  thoughts  every  day  upon  the  excellent  glory  of  the 
life  to  come,  as  thou  now  dost  upon  worldly  affairs,  yea, 
on  vanities  and  impertinences,  and  thy  heart  will  soon  be 
at  heaven.  On  the  whole,  it  is  "  the  field  of  the  slothful, 
that  is  all  grown  over  with  thorns  and  nettles ;  and  the 
desire  of  the  slothful  killeth  his  joy,  for  his  hands  refuse 
to  labor ;  and  it  is  the  slothful  man  that  saith,  there  is  a 
lion  in  the  way,  a  lion  is  in  the  streets.  As  the  door 
turneth  upon  its  hinges,  so  doth  the  slothful  upon  his  bed. 


The  slothful  hideth  his  hand  in  his  bosom  ;  it  grieveth 
him  to  bring  it  again  to  his  mouth,"  though  it  be  to  feed 
himself  with  the  bread  of  life.  What  is  this  but  throwing 
away  our  consolations,  and  consequently  the  precious  blood 
that  bought  them  1  For  "  he  that  is  slothful  in  his  work 
is  brother  to  him  that  is  a  great  waster."  Apply  this  to 
thy  spiritual  work,  and  study  well  the  meaning  of  it. 

8.  (7.)  Contentment  with  the  mere  preparatives  to  this 
heavenly  life,  while  we  are  utter  strangers  to  the  life  itself, 
is  also  a  dangerous  and  secret  hinderance.  When  we  take 
up  with  the  mere  study  of  heavenly  things,  and  the  notions 
of  them,  or  the  talking  with  one  about  them  ;  as  if  this 
were  enough  to  make  us  heavenly.  None  are  in  more 
danger  of  this  snare,  than  those  that  are  employed  in 
leading  the  devotions  of  others,  especially  preachers  of 
the  gospel.  O  how  easily  may  such  be  deceived  !  While 
they  do  nothing  so  much  as  read  and  study  of  heaven  ; 
preach,  and  pray,  and  talk  of  heaven ;  is  not  this  the 
heavenly  life  ?  Alas  !  all  this  is  but  mere  preparation  : 
this  is  but  collecting  the  materials,  not  erecting  the  build- 
ing itself :  it  is  but  gathering  the  manna  for  others,  and 
not  eating  and  digesting  it  ourselves.  As  he  that  sits  at 
home  may  draw  exact  maps  of  countries,  and  yet  never 
see  them,  nor  travel  toward  them ;  so  may  you  describe 
to  others  the  joys  of  heaven,  and  yet  never  come  near  it 
in  your  own  hearts.  A  blind  man,  by  learning,  may 
dispute  of  light  and  colors ;  so  may  you  set  forth  to  others 
that  heavenly  light,  which  never  enlightened  your  own 
souls,  and  bring  that  fire  from  the  hearts  of  your  people, 
which  never  warmed  your  own  hearts.  What  heavenly 
passages  had  Balaam  in  his  prophecies,  yet  how  little  of 
it  in  his  spirit!  Nay,  we  are  under  a  more  subtle 
temptation,  than  any  other  men,  to  draw  us  from  this 
heavenly  life.  Studying  and  preaching  of  heaven  more 
resembles  a  heavenly  life,   than  thinking  and  talking  of 


289 

the  world  does  ;  and  the  resemblance  is  apt  to  deceive  us. 
This  is  to  die  the  most  miserable  death,  even  to  famish 
ourselves,  because  we  have  bread  on  our  tables  ;  and  to 
die  for  thirst,  while  we  draw  water  for  others,  thinking  it 
enough  that  we  have  daily  to  do  with  it,  though  we  never 
drink  for  the  refreshment  of  our  own  souls. 

9.  (II.)  Having  thus  showed  thee  what  hinderances 
will  resist  thee  in  the  work,  I  expect  that  thou  resolve 
against  them,  consider  them  seriously,  and  avoid  them 
faithfully,  or  else  thy  labor  will  be  in  vain.  I  must  also 
tell  thee,  that  I  here  expect  thy  promise,  as  thou  valuest 
the  delights  of  these  foretastes  of  heaven,  to  make  con- 
science of  performing  the  following  duties  ;  the  reading 
of  which,  without  their  constant  practice,  will  not  bring 
heaven  unto  thy  heart.  Particularly,  be  convinced  that 
heaven  is  the  only  treasure  and  happiness ;— labor  to 
know  that  it  is  thy  own, — and  how  near  it  is ; — frequently 
and  seriously  talk  of  it ; — endeavor  to  raise  thy  affections 
nearer  to  it  in  every  duty ; — to  the  same  purpose  improve 
every  object  and  event ; — be  much  in  the  angelical  work 
of  praise  ; — possess  thy  soul  with  believing  thoughts  of  the 
infinite  love  of  God ; — carefully  observe  and  cherish  the 
motions  of  the  Spirit  of  God  ; — nor  even  neglect  the  due 
care  of  thy  bodily  health. 

10.  (1.)  Be  convinced  that  heaven  is  the  only  treasure 
and  happiness,  and  labor  to  know  what  a  treasure  and 
happiness  it  is.  If  thou  do  not  believe  it  to  be  the  chief 
good,  thou  wilt  never  set  thy  heart  upon  it ;  and  this 
conviction  must  sink  into  thy  affections  ;  for  if  it  be  only 
a  notion  it  will  have  little  efficacy.  If  Eve  once  supposes 
she  sees  more  worth  in  the  forbidden  fruit,  than  in  the 
love  and  enjoyment  of  God,  no  wonder  if  it  have  more  of 
her  heart  than  God.  If  your  judgment  once  prefer  the 
delights  of  the  flesh  before  the  delights  of  the  presence  of 
God,  it  is  impossible  your  heart  should  be  in  heaven.     As 


290 

it  is  ignorance  of  the  emptiness  of  things  below,  that 
makes  men  so  overvalue  them  ;  so  it  is  ignorance  of  the 
high  delights  above,  which  is  the  cause  that  men  so  little 
mind  them.  If  you  see  a  purse  of  gold,  and  believe  it  to 
be  but  counters,  it  will  not  entice  your  affections  to  it. 
It  is  not  the  real  excellence  of  a  thing  itself,  but  its 
known  excellence,  that  excites  desire.  If  an  ignorant 
man  see  a  book,  containing  the  secrets  of  arts  or  sciences, 
he  values  it  no  more  than  a  common  piece,  because  he 
knows  not  what  is  in  it ;  but  he  that  knows  it,  highly 
values  it,  and  can  even  forbear  his  meat,  drink,  and  sleep, 
to  read  it.  As  the  Jews  killed  the  Messiah,  while  they 
waited  for  him,  because  they  did  not  know  him  :  so  the 
world  cries  out  for  rest,  and  busily  seeks  for  delight  and 
happiness,  because  they  know  it  not ;  for  did  they  thor- 
oughly know  what  it  is,  they  could  not  so  slight  the 
everlasting  treasure. 

11.  (2.)  Labor  also  to  know  that  heaven  is  thy  own 
happiness.  We  may  confess  heaven  to  be  the  best  con- 
dition, though  we  despair  of  enjoying  it ;  and  we  may 
desire  and  seek  it,  if  we  see  the  attainment  but  probable  ; 
but  we  can  never  delightfully  rejoice  in  it,  till  we  are  in 
some  measure  persuaded  of  our  title  to  it.  What  comfort 
is  it  to  a  man  that  is  naked,  to  see  the  rich  attire  of  others  ? 
What  delight  is  it  for  a  man  that  hath  not  a  house  to  put 
his  head  in,  to  see  the  sumptuous  buildings  of  others? 
Would  not  all  this  rather  increase  his  anguish,  and  make 
him  more  sensible  of  his  own  misery  ?  So,  for  a  man  to 
know  the  excellencies  of  heaven,  and  not  know  whether 
ever  he  shall  enjoy  them,  may  raise  desire,  and  urge 
pursuit,  but  he  will  have  little  joy.  Who  will  set  his 
heart  on  another  man's  possessions?  If  your  houses, 
your  goods,  your  cattle,  your  children,  were  not  your  own, 
you  would  less  mind  them,  and  less  delight  in  them.  O 
Christian  !  rest  not  therefore,  till  you  can  call  this  rest 


291 

your  own :  bring  thy  heart  to  the  bar  of  trial :  set  the 
qualifications  of  the  saints  on  one  side,  and  of  thy  soul  on 
the  other,  and  then  judge  how  near  they  resemble.  Thou 
hast  the  same  word  to  judge  thyself  by  now,  as  thou  must 
be  judged  by  at  the  great  day.  Mistake  not  the  Scrip- 
ture's description  of  a  saint,  that  thou  neither  acquit  nor 
condemn  thyself  upon  mistakes.  For  as  groundless  hopes 
tend  to  confusion,  and  are  the  greatest  cause  of  most 
men's  damnation ;  so  groundless  doubts  tend  to,  and  are 
the  great  cause  of,  the  saints  perplexity  and  distress. 
Therefore  lay  thy  foundation  for  trial  safely,  and  proceed 
in  the  work  deliberately  and  resolutely,  nor  give  over  till 
thou  canst  say,  either  thou  hast  or  hast  not  yet,  a  title  to 
this  rest,  O  !  if  men  did  truly  know,  that  God  is  their 
own  Father,  and  Christ  their  own  Redeemer  and  Head, 
and  that  those  are  their  own  everlasting  habitations,  and 
that  there  they  must  abide  and  be  happy  for  ever ;  how 
could  they  choose  but  be  transported  with  the  forethoughts 
thereof!  If  a  Christian  could  but  look  upon  sun,  moon, 
and  stars,  and  reckon  all  his  own  in  Christ,  and  say, 
"  These  are  the  blessings  that  my  Lord  hath  procured 
me,  and  things  incomparably  greater  than  these ; "  what 
holy  raptures  would  his  spirit  feel ! 

'  12.  The  more  do  they  sin  against  their  own  comforts, 
as  well  as  against  the  grace  of  the  gospel,  who  plead  for 
their  unbelief,  and  cherish  distrustful  thoughts  of  God,  and 
injurious  thoughts  of  their  Redeemer  ;  who  represent  the 
covenant  as  if  it  were  of  works,  and  not  of  grace  :  and 
Christ  as  an  enemy,  rather  than  a  Saviour ;  as  if  he  were 
willing  they  should  die  in  their  unbelief,  when  he  hath 
invited  them  so  often  and  so  affectionately,  and  suffered 
the  agonies  that  they  should  suffer.  Wretches  that  we 
are !  to  be  keeping  up  jealousies  of  our  Lord,  when  we 
should  be  rejoicing  in  his  love.  As  if  any  man  could 
choose  Christ,  before  Christ  hath  chosen  him,  or  any  man 


292 

were  more  willing  to  be  happy,  than  Christ  is  to  make  him 
happy.  Away  with  these  injurious,  if  not  blasphemous 
thoughts  !  If  ever  thou  hast  harbored  such  thoughts  in 
thy  breast,  cast  them  from  thee,  and  take  heed  how  thou 
ever  entertainest  them  more.  God  hath  written  the  names 
of  his  people  in  heaven,  as  you  use  to  write  your  names  or 
marks  on  your  goods;  and  shall  we  be  attempting  to  raze 
them  out,  and  to  write  our  names  on  the  doors  of  hell  ? 
But  blessed  be  God,  whose  foundation  standeth  sure  ;  and 
who  "  keepeth  us  by  his  power  through  faith  unto  salva- 
tion !  " 

13.  (3.)  Labor  to  apprehend  how  near  thy  rest  is. 
What  we  think  near  at  hand,  we  are  more  sensible  of 
than  that  which  we  behold  at  a  distance.  When  judg- 
ments or  mercies  are  afar  off,  we  talk  of  them  with  little 
concern ;  but  when  they  draw  close  to  us,  we  tremble  at, 
or  rejoice  in  them.  This  makes  men  think  on  heaven  so 
insensibly,  because  they  conceit  it  at  too  great  a  distance : 
they  look  on  it  as  twenty,  thirty,  or  forty  years  off.  How 
much  better  were  it  to  receive  "  the  sentence  of  death  in 
ourselves,"  and  to  look  on  eternity  as  near  at  hand  ! 
While  I  am  writing,  and  thinking  of  it,  it  hasteth  near, 
and  I  am  even  entering  into  it  before  I  am  aware.  While 
thou  art  reading  this,  whoever  thou  art,  time  posteth  on, 
and  thy  life  will  be  gone  "  as  a  tale  that  is  told."  If  you 
verily  believed  you  should  die  to-morrow,  how  seriously 
would  you  think  of  heaven  to-night  !  When  Samuel  had 
told  Saul,  "  To-morrow  shalt  thou  be  with  me ; "  this 
struck  him  to  the  heart.  And  if  Christ  should  say  to  a 
believing  soul,  "  To-morrow  shalt  thou  be  with  me ;  " 
this  would  bring  him  in  spirit  to  heaven  beforehand.  Do 
but  suppose  that  you  are  still  entering  into  heaven,  and  it 
will  greatly  help  you  more  seriously  to  mind  it. 

14.  (4.)  Let  thy   eternal  rest  be  the    subject   of  thy 
frequent  serious  discourse ;  especially  with  those  that  can 


293 

speak  from  their  hearts,  and  are  seasoned  themselves  with 
a  heavenly  nature.  It  is  great  pity  Christians  should  ever 
meet  together,  without  some  talk  of  their  meeting  in 
heaven,  or  of  the  way  to  it,  before  they  part.  It  is  pity 
so  much  time  is  spent  in  vain  conversation,  and  useless 
disputes,  and  not  a  serious  word  of  heaven  among  them. 
Methinks  we  should  meet  together  on  purpose  to  warm  our 
spirits  with  discoursing  of  our  rest.  To  hear  a  Christian 
set  forth  that  blessed,  glorious  state,  with  life  and  power, 
from  the  premises  of  the  gospel,  methinks  should  make 
us  say,  "  Did  not  our  hearts  burn  within  us,  while  he 
opened  to  us  the  Scriptures?"  If  a  Felix  will  tremble 
when  he  hears  his  judgment  powerfully  represented,  why 
should  not  the  believer  be  revived,  when  he  hears  his 
eternal  rest  described  1  Wicked  men  can  be  delighted  in 
talking  together  of  their  wickedness;  and  should  not 
Christians  then  be  delighted  in  talking  of  Christ ;  and  the 
heirs  of  heaven  in  talking  of  their  inheritance  ?  This 
may  make  our  hearts  revive,  as  it  did  Jacob's  to  hear  the 
message  that  called  him  to  Goshen,  and  to  see  the  chariots 
that  should  bring  him  to  Joseph.  O  that  we  were  fur- 
nished with  skill  and  resolution,  to  turn  the  stream  of 
men's  common  discourse  to  these  more  sublime  and 
precious  things !  and,  when  men  begin  to  talk  of  things 
unprofitable,  that  we  could  tell  how  to  put  in  a  word  for 
heaven,  and  say,  as  Peter  of  his  bodily  food,  "  Not  so,  for 
I  have  never  eaten  any  thing  that  is  common  or  unclean." 
O  the  good  that  we  might  both  do  and  receive  by  this 
course !  Had  it  not  been  to  deter  us  from  unprofitable 
conversation,  Christ  would  not  have  talked  of  our  giving 
an  account  of  every  idle  word  in  the  day  of  judgment. 
Say  then  as  the  Psalmist,  when  you  are  in  company,  "  Let 
my  tongue  cleave  to  the  roof  of  my  mouth,  if  I  prefer 
not  Jerusalem  above  my  chief  joy."  Then  you  shall 
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find    it   true,   that   a   "wholesome   tongue   is   a  tree   of 
life." 

15.  (5.)  Endeavor,  in  every  duty,  to  raise  thy  affections 
nearer  to  heaven.  God's  end  in  the  institution  of  his 
ordinances  was,  that  they  should  be  as  so  many  steps  to 
advance  us  to  our  rest,  and  by  which,  in  subordination  to 
Christ,  we  might  daily  ascend  in  our  affections.  Let  this 
be  thy  end  in  using  them,  and  doubtless  they  will  not  be 
unsuccessful.  How  have  you  been  rejoiced  by  a  few  lines 
from  a  friend,  when  you  could  not  see  him  face  to  face ! 
And  may  we  not  have  intercourse  with  God  in  his  or- 
dinances, though  our  persons  be  yet  so  far  remote  1  May 
not  our  spirits  rejoice  in  reading  those  lines,  which  contain 
our  legacy  and  charter  for  heaven  ?  With  what  gladness 
and  triumph  may  we  read  the  expressions  of  divine  love, 
and  hear  of  our  celestial  country,  though  wre  have  not  yet 
the  happiness  to  behold  it !  Men  that  are  separated  by 
sea  and  land,  can  by  letters  carry  on  great  and  gainful 
trades ;  and  may  not  a  Christian,  in  the  wise  improvement 
of  duties,  drive  on  this  happy  trade  for  rest  ?  Come,  then, 
renounce  formality,  custom,  and  applause,  and  kneel  down 
in  secret  or  public  prayer,  with  hope  to  get  thy  heart 
nearer  to  God,  before  thou  risest  up.  When  thou  openest 
thy  Bible,  or  other  book,  hope  to  meet  with  some  passage 
of  divine  truth,  and  such  blessing  of  the  Spirit  with  it,  as 
will  give  thee  a  fuller  taste  of  heaven.  When  thou  art 
going  to  the  house  of  God,  say  "  I  hope  to  meet  with 
somewhat  from  God  to  raise  my  affections,  before  I  return ; 
I  hope  the  Spirit  will  give  me  the  meeting,  and  sweeten 
my  heart  with  those  celestial  delights  ;  I  hope  Christ  will 
appear  to  me  in  that  way,  and  shine  about  me  with  light 
from  heaven;  let  me  hear  his  instructing  and  reviving 
voice,  and  cause  the  scales  to  fall  from  my  eyes,  that  I 
may  see  more  of  that  glory  than  I  ever  yet  saw.  I  hope 
before  I  return,  my  Lord  will  bring  my  heart  within  the 


295 

view  of  rest,  and  set  it  before  his  Father's  presence,  that 
I  may  return  as  the  shepherds  from  the  heavenly  vision, 
*  glorifying  and  praising  God,  for  all  the  things  I  have 
heard  and  seen.'  "  When  the  Indians  first  saw  that  the 
English  could  converse  together  by  letters,  they  thought 
there  was  some  spirit  enclosed  in  them.  So  would  by- 
standers admire  when  Christians  have  communion  with 
God  in  duties — what  there  is  in  those  Scriptures,  in  that 
sermon,  in  this  prayer,  that  fills  their  hearts  so  full  of  joy, 
and  so  transports  them  above  themselves.  Certainly  God 
would  not  fail  us  in  our  duties,  if  we  did  not  fail  ourselves. 
Remember,  therefore,  always  to  pray  for  your  minister, 
that  God  would  put  some  divine  message  into  his  mouth, 
which  may  leave  a  heavenly  relish  upon  your  spirit. 

16.  (6.)  Improve  every  object  and  every  event,  to  mind 
thy  soul  of  its  approaching  rest.  As  all  providences  and 
creatures  are  means  to  our  rest,  so  they  point  us  to  that  as 
their  end.  God's  sweetest  dealings  with  us  at  the  present 
would  not  be  half  so  sweet  as  they  are,  if  they  did  not 
intimate  some  further  sweetness.  Thou  takest  but  the 
bare  earnest,  and  overlookest  the  main  sum,  when  thou 
receivest  thy  mercies,  and  forgettest  thy  crown.  O  that 
Christians  were  skilful  in  this  art!  You  can  open 
your  Bibles ;  learn  to  open  the  volumes  of  creation  and 
providence,  to  read  there  also  of  God  and  glory.  Thus 
we  might  have  a  fuller  taste  of  Christ  and  heaven  in  every 
common  meal,  than  most  men  have  in  a  sacrament.  If 
thou  prosper  in  the  world,  let  it  make  thee  more  sensible 
of  thy  perpetual  prosperity.  If  thou  art  weary  with  labor, 
let  it  make  the  thoughts  of  thy  eternal  rest  more  sweet. 
If  things  go  cross,  let  thy  desires  be  more  earnest  to  have 
sorrows  and  sufferings  for  ever  cease.  Is  thy  body  re- 
freshed with  food  or  sleep  ?  remember  the  inconceivable 
refreshment  with  Christ.  Dost  thou  hear  any  good  news  ? 
remember  what  glad  tidings  it  will  be,  to  hear  the  trump 


296 

of  God,  and  the  applauding  sentence  of  Christ.  Art  thou 
delighted  with  the  society  of  the  saints  ?  remember  what 
the  perfect  society  in  heaven  will  be.  Is  God  com- 
municating himself  to  thy  spirit  ?  remember  the  time  of 
thy  highest  advancement,  when  both  thy  communion  and 
joy  shall  be  full.  Dost  thou  hear  the  raging  noise  of  the 
wicked,  and  the  confusions  of  the  world  ?  think  of  the 
blessed  harmony  in  heaven.  Dost  thou  hear  the  tempest 
of  war  ?  remember  the  day,  when  thou  shaft  be  in  perfect 
peace,  under  the  wings  of  the  Prince  of  peace  for  ever. 
Thus,  every  condition,  and  creature,  affords  us  advantages 
of  a  heavenly  life,  if  we  had  but  hearts  to  improve  them. 

17.  (7.)  Be  much  in  the  angelical  work  of  praise.  The 
more  heavenly  the  employment,  the  more  it  will  make  the 
spirit  heavenly.  Praising  God  is  the  work  of  angels  and 
saints  in  heaven,  and  will  be  our  own  everlasting  work ; 
and  if  we  were  more  in  it  now,  we  should  be  like  to  what 
we  shall  be  then.  As  desire,  faith,  and  hope,  are  of 
shorter  continuance  than  love  and  joy ;  so  also  preaching, 
prayer,  and  sacraments,  and  all  means  for  expressing  and 
confirming  our  faith  and  hope,  shall  cease,  when  our  tri- 
umphant expressions  of  love  and  joy  shall  abide  for  ever. 
The  liveliest  emblem  of  heaven  that  I  know  upon  earth, 
is,  when  the  people  of  God,  in  the  deep  sense  of  his  excel- 
lency and  bounty,  from  hearts  abounding  with  love  and 
joy,  join  together  both  in  heart  and  voice,  in  the  cheerful 
and  melodious  singing  of  his  praises.  These  delights,  like 
the  testimony  of  the  Spirit,  witness  themselves  to  be  of 
God,  and  bring  the  evidence  of  their  heavenly  parentage 
along  with  them. 

18.  Little  do  we  know  how  we  wrong  ourselves  by 
shutting  out  of  our  prayers  the  praises  of  God,  or  allowing 
them  so  narrow  a  room  as  we  usually  do,  while  we  are 
copious  enough  in  our  confessions  and  petitions.  Reader, 
I  entreat  thee,   remember  this,  let  praises  have  a  larger 


297 

room  in  thy  duties  ;  keep  matter  ready  at  hand  to  feed  thy 
praise,  as  well  as  matter  for  confession  and  petition.  To 
this  end,  study  the  excellencies  and  goodness  of  the  Lord, 
as  frequently  as  thy  own  wants  and  unworthiness  ;  the 
mercies  thou  hast  received,  and  those  which  are  promised 
as  often  as  the  sins  thou  hast  committed.  "Praise  is 
comely  for  the  upright.  Whoso  offereth  praise,  glorifieth 
God.  Praise  ye  the  Lord,  for  the  Lord  is  good;  sing 
praises  unto  his  name,  for  it  is  pleasant.  Let  us  offer  the 
sacrifice  of  praise  to  God  continually,  that  is,  the  fruit  of 
our  lips,  giving  thanks  to  his  name."  Had  not  David  a 
most  heavenly  spirit,  who  was  so  much  in  this  heavenly 
work  ?  Doth  it  not  sometimes  raise  our  hearts,  when  we 
only  read  the  song  of  Moses,  and  the  psalms  of  David  ? 
How  much  more  would  it  raise  and  refresh  us,  to  be  skil- 
ful and  frequent  in  the  work  ourselves  !  O  the  madness 
of  youth,  that  lay  out  their  vigor  of  body  and  mind  upon 
vain  delights  and  fleshly  lusts,  which  is  so  unfit  for  the 
noblest  work  of  man  !  And  O  the  sinful  folly  of  many  of 
the  saints,  who  drench  their  spirits  in  continual  sadness, 
and  waste  their  days  in  complaints  and  groans,  and  so 
make  themselves,  both  in  body  and  mind,  unfit  for  this 
sweet  and  heavenly  work !  Instead  of  joining  with  the 
people  of  God  in  his  praises,  they  are  questioning  their 
worthiness,  and  studying  their  miseries,  and  so  rob  God 
of  his  glory,  and  themselves  of  their  consolation.  But  the 
greatest  destroyer  of  our  comfort  in  this  duty,  is  our  taking 
up  with  the  tune  and  melody,  and  suffering  the  heart  to 
be  idle,  which  ought  to  perform  the  principal  part  of  the 
work,  and  use  the  melody  to  revive  and  exhilarate  itself. 

19.  (8.)  Ever  keep  thy  soul  possessed  with  believing 
thoughts  of  the  infinite  love  of  God.     Love  is  the  attrac- 
tive of  love.     Few  so   vile,  but  will  love  those  that  love 
them.     No  dOubt  it  is  the  death  of  our  heavenly  life  to 
26* 


298 

have  hard  thoughts  of  God,  to  conceive  of  him  as  one  that 
would  rather  damn  than  save  us.  This  is  to  put  the 
blessed  God  into  the  similitude  of  Satan.  When  our 
ignorance  and  unbelief  have  drawn  the  most  deformed 
picture  of  God  in  our  imaginations,  then  we  complain  that 
we  cannot  love  him,  nor  delight  in  him.  This  is  the  case 
of  many  thousand  Christians.  Alas,  that  we  should  thus 
blaspheme  God,  and  blast  our  own  joys!  Scripture 
assures  us,  that  "  God  is  love  ;  that  fury  is  not  in  him ; 
that  he  hath  no  pleasure  in  the  death  of  the  wicked,  but 
that  the  wicked  turn  from  his  way  and  live."  Much  more 
hath  he  testified  his  love  to  his  chosen,  and  his  full  reso- 
lution effectually  to  save  them.  O  that  we  could  always 
think  of  God  as  we  do  of  a  friend  ;  as  of  one  that  unfeign- 
edly  loves  us,  even  more  than  we  do  ourselves  ;  whose 
very  heart  is  set  upon  us  to  do  us  good,  and  hath  therefore 
provided  for  us  an  everlasting  dwelling  with  himself!  it 
would  not  then  be  so  hard  to  have  our  hearts  ever  with 
him  !  Where  we  love  most  heartily,  we  shall  think  most 
sweetly  and  most  freely.  I  fear  most  Christians  think 
higher  of  the  love  of  a  hearty  friend,  than  of  the  love  of 
God ;  and  what  wonder  then  if  they  love  their  friends 
better  than  God,  and  trust  them  more  confidently  than 
God,  and  had  rather  live  with  them  than  with  God. 

20.  (9.)  Carefully  observe  and  cherish  the  motions  of 
the  Spirit  of  God.  If  ever  thy  soul  get  above  this  earth, 
and  get  acquainted  with  this  heavenly  life,  the  Spirit  of 
God  must  be  to  thee,  as  the  chariot  to  Elijah  ;  yea,  the 
very  living  principle  by  which  thou  must  move  and  ascend. 
O  then,  grieve  not  thy  guide,  quench  not  thy  life,  knock 
not  off  thy  chariot  wheels  !  You  little  think  how  much 
the  life  of  all  your  graces,  and  the  happiness  of  your  souls, 
depend  upon  your  ready  and  cordial  obedience  to  the 
Spirit.  When  the  Spirit  urges  thee  to  secret  prayer,  or 
forbids  thee  thy  known  transgressions ;    or  points  out  tc 


299 

thee  the  way  in  which  thou  shouldst  go  ;  and  thou  wilt 
not  regard,  no  wonder  if  heaven  and  thy  soul  be  strange. 
If  thou  wilt  not  follow  the  Spirit,  while  it  would  draw  thee 
to  Christ  and  thy  duty  ;  how  should  it  lead  thee  to  heaven, 
and  bring  thy  heart  into  the  presence  of  God?  What 
supernatural  help,  what  bold  access,  shall  the  soul  find 
in  its  approaches  to  the  Almighty,  that  constantly  obeys 
the  Spirit  ?  And  how  backward,  how  dull,  how  ashamed, 
will  he  be  in  these  addresses,  who  hath  often  broken 
away  from  the  Spirit  that  would  have  guided  him  1  Chris- 
tian Reader,  dost  thou  not  feel  sometimes  a  strong  impres- 
sion to  retire  from  the  world,  and  draw  near  to  God  ?  Do 
not  disobey,  but  take  the  offer,  and  hoist  up  thy  sails  while 
this  blessed  gale  may  be  had.  The  more  of  the  Spirit  we 
resist,  the  deeper  will  it  wound  ;  and  the  more  we  obey, 
the  speedier  will  be  our  pace. 

21.  (10.)  I  advise  thee,  as  a  further  help  to  this  heav- 
enly life,  not  to  neglect  the  due  care  of  thy  bodily  health. 
Thy  body  is  a  useful  servant,  if  thou  give  it  its  due,  and 
no  more  than  its  due  ;  but  it  is  a  most  devouring  tyrant, 
if  thou  suffer  it  to  have  what  it  unreasonably  desires  :  and 
it  is  as  a  blunted  knife,  if  thou  unjustly  deny  it  what  is 
necessary  to  its  support.  When  we  consider,  how  fre- 
quently men  offend  in  both  extremes,  and  how  few  use 
their  bodies  aright,  we  cannot  wonder  if  they  be  much 
hindered  in  their  converse  with  heaven.  Most  men  are 
slaves  to  their  appetite,  and  can  scarcely  deny  any  thing 
to  the  flesh,  and  are  therefore  willingly  carried  by  it  to 
their  sports,  or  profits,  or  vain  companions,  when  they 
should  raise  their  minds  to  God  and  heaven.  As  you  love 
your  souls,  "  make  not  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof; "  but  remember,  "to  be  carnally  minded,  is 
death  ;  because  the  carnal  mind  is  enmity  against  God, 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
be.     So  then  they  that  are  in  the  flesh  cannot  please  God. 


300 

Therefore,  brethren,  we  are  debtors,  not  to  the  flesh,  to 
live  after  the  flesh.  For  if  ye  live  after  the  flesh,  ye  shall 
die  ;  but  if  ye  through  the  Spirit  do  mortify  the  deeds  of 
the  body,  ye  shall  live."  There  are  a  few,  who  much 
hinder  their  heavenly  joy,  by  denying  the  body  its  neces- 
saries, and  so  making  it  unable  to  serve  them  ;  if  such 
wronged  their  flesh  only,  it  would  be  no  great  matter ;  but 
they  wrong  their  souls  also ;  as  he  that  spoils  the  house, 
injures  the  inhabitants.  When  the  body  is  sick,  and  the 
spirits  languish,  how  heavily  do  we  move  in  the  thoughts 
and  joys  of  heaven  ! 


301 


CHAPTER  XIII. 

The  Nature   of  heavenly    Contemplation ;    with   the 
Time,  Place,  and  Temper,  fittest  for  it. 

Sect.  1.  The  duty  of  heavenly  contemplation  is  recommended  to 
the  Reader,  2.  and  denned.  3 — 6.  (I.)  The  definition  is  illus- 
trated. 7.  (II.)  The  time  fittest  for  it  is  represented,  as,  8.  (1.) 
stated ;  9—12.  (2.)  frequent ;  13.  and  (3.)  seasonable  every  day, 
particularly  every  Lord's  day,  14 — 17.  but  more  especially  when 
our  hearts  are  warmed  with  a  sense  of  divine  things ;  or  when  we 
are  atHicted  or  tempted ;  or  when  we  are  near  death  :  18.  (III.) 
The  fittest  place  for  it,  is  the  most  retired  :  19.  (IV.)  And  the 
temper  fittest  for  it,  is,  20.  (1.)  when  our  minds  are  most  clear  of 
the  world,  21.  (2.)  and  most  solemn  and  serious. 

1.  Once  more  I  entreat  thee,  Reader,  as  thou  iiiakest 
conscience  of  a  revealed  duty,  and  darest  not  wilfully 
resist  the  Spirit ;  as  thou  valuest  the  high  delights  of  a 
saint,  and  the  soul-ravishing  exercise  of  heavenly  contem- 
plation ;  that  thou  diligently  study,  and  speedily  and  faith- 
fully practise  the  following  directions.  If,  by  this  means, 
thou  dost  not  find  an  increase  of  all  thy  graces,  and  dost 
not  grow  beyond  the  stature  of  common  Christians,  and 
are  not  made  more  serviceable  in  thy  place,  and  more 
precious  in  the  eyes  of  all  discerning  persons ;  if  thy  soul 
enjoy  not  more  communion  with  God,  and  thy  life  be  not 
fuller  of  comfort,  and  hast  it  not  readier  by  thee  at  a  dying 
hour ;  then  cast  away  these  directions  and  exclaim  against 
me  for  ever  as  a  deceiver. 

2.  The  duty  which  I  press  upon  thee  so  earnestly,  and 
in  the  practice  of  which  I  am  now  to  direct  thee,  is,  "  The 
set  and  solemn  acting  of  all  the  powers  of  thy  soul  in  med~ 


302 

itation  upon  thy  everlasting  rest."  More  fully  to  explain 
the  nature  of  this  duty,  I  will  here  illustrate  a  little  the 
description  itself — then  point  out  the  fittest  time,  place, 
and  temper  of  mind,  for  it. 

3.  (I.)  It  is  not  improper  to  illustrate  a  little  the  man- 
ner in  which  we  have  described  this  duty  of  meditation, 
or  the  considering  and  contemplating  of  spiritual  things. 
It  is  confessed  to  be  a  duty  by  all,  but  practically  denied 
by  most.  Many  that  make  conscience  of  other  duties, 
easily  forget  this.  They  are  troubled,  if  they  omit  a  ser- 
mon, a  fast,  or  a  prayer  in  public  or  private  ;  yet  were 
never  troubled  that  they  have  omitted  meditation,  perhaps 
all  their  lifetime  to  this  very  day ;  though  it  be  that  duty, 
by  which  all  other  duties  are  improved,  and  by  which  the 
soul  digesteth  truths  for  its  nourishment  and  comfort.  It 
was  God's  command  to  Joshua,  "  This  book  of  the  law 
shall  not  depart  out  of  thy  mouth,  but  thou  shalt  meditate 
therein  day  and  night,  that  thou  mayest  observe  to  do 
according  to  all  that  is  written  therein."  As  digestion 
turns  food  into  chyle  and  blood,  for  vigorous  health ;  so 
meditation  turns  the  truths  received  and  remembered  into 
warm  affection,  firm  resolution,  and  holy  conversation. 

4.  This  meditation  is,  the  acting  of  all  the  powers  of 
the  soul.  It  is  the  work  of  the  living,  and  not  of  the  dead. 
It  is  a  work  of  all  others  the  most  spiritual  and  sublime, 
and  therefore  not  to  be  well  performed  by  a  heart  that  is 
merely  carnal,  and  earthly.  They  must  necessarily  have 
some  relation  to  heaven,  before  they  can  familiarly  con- 
verse there.  I  suppose  them  to  be  such  as  have  a  title  to 
rest,  when  I  persuade  them  to  rejoice  in  the  meditations 
of  rest.  And  supposing  thee  to  be  a  Christian,  I  am  now 
exhorting  thee  to  be  an  active  Christian.  And  it  is  the 
work  of  the  soul  I  am  setting  thee  to,  for  bodily  exercise 
doth  here  profit  but  little.  And  it  must  have  all  the 
powers  of  the  soul  to  distinguish  it  from  the  common  med- 


303 

itation  of  students  ;  for  the  understanding  is  not  the  whole 
soul,  and  therefore  cannot  do  the  whole  work.     As  in  the 
body,  the  stomach  must  turn  the  food  into  chyle,  and  pre- 
pare for  the  liver,  the  liver  and  spleen  turn  it  into  blood, 
and  prepare  for  the  heart  and  brain ;  so  in  the  soul,  the 
understanding  must  take  in  truths,  and  prepare  them  for 
the  will,  and  that  for  the  affections.     Christ  and   heaven 
have  various  excellencies,  and  therefore  God  hath   formed 
the  soul   with  different  powers    for    apprehending   those 
excellencies.     What  the  better  had  we  been  for  odorif- 
erous flowers,   if  we  had  no  smell  1  or  what  good  would 
language  or  music  have  done  us,  if  we   could  not  hear  ? 
or  what  pleasure   should  we  have    found    in  meats  and 
drinks,  without  the  sense  of  taste  ?     So  what  good  could 
all  the  glory  of  heaven  have  done  us,  or  what  pleasure 
should  we  have  had  in  the  perfection  of  God  himself,   if 
we  had  been  without  the  affections  of  love  and  joy  ?     And 
what  strength  or  sweetness  canst  thou  possibly  receive  by 
thy  meditations  on  eternity,  whilst  thou  dost  not  exercise 
those  affections  of  the  soul,  by  which  thou  must  be  sensible 
of  this   sweetness  and   strength !     It  is  the   mistake   of 
Christians  to  think  that  meditation  is  only  the  work  of  the 
understanding  and  memory ;  when  every  school-boy  can 
do  this,  or  persons  that  hate  the  things  which  they  think 
on.     So  that  you  see  there  is  more  to  be  done,  than  barely 
to  remember   and  think  on  heaven  :  as  some  labors  not 
only  stir  a  hand  or  a  foot,  but  exercise  the  whole  body  ;  so 
doth  meditation  the  whole  soul.     As  the  affections  of  sin- 
ners are  set  on  the  world,  are  turned  to  idols,  and  fallen 
from  God,  as  well  as  their  understanding  ;  so  must  their 
affections  be  reduced  to  God,  as  well  as  the  understand- 
ing ;  and  as  their  whole  soul  was  filled  with  sin  before,  so 
the  whole  must  be  filled  with  God  now.     See  David's 
description  of  the  blessed  man,  "  His  delight  is  in  the  law 


304 

of  the  Lord,  and  in  his  law  doth  he  meditate  day  and 
night." 

5.  This  meditation  is  set  and  solemn.  As  there  is 
solemn  prayer,  when  we  set  ourselves  wholly  to  that 
duty ;  and  ejaculatory  prayer,  when  in  the  midst  of  other 
business  we  send  up  some  short  request  to  God ;  so  also 
there  is  solemn  meditation,  when  we  apply  ourselves 
wholly  to  that  work :  and  transient  meditation,  when  in 
the  midst  of  other  business  we  have  some  good  thoughts 
of  God  in  our  minds.  And  as  solemn  prayer  is  either  set, 
in  a  constant  course  of  duty,  or  occasional,  at  an  extra- 
ordinary season  ;  so  also  is  meditation.  Now,  though  I 
would  persuade  you  to  that  meditation  which  is  mixed 
with  your  common  labors,  and  also  that  which  special 
occasions  direct  you  to ;  yet  I  would  have  you  likewise 
make  it  a  constant  standing  duty,  as  you  do  by  hearing, 
praying,  and  reading  the  Scriptures ;  and  no  more  in- 
termix other  matters  with  it,  than  you  would  with  prayer, 
or  other  stated  solemnities. 

6.  This  meditation  is  upon  thy  everlasting  rest.  I 
would  not  have  you  cast  off  your  other  meditations ;  but 
surely  as  heaven  hath  the  pre-eminence  in  perfection,  it 
should  have  it  also  in  our  meditation.  That  which  will 
make  us  most  happy  when  we  possess  it,  will  make  us 
most  joyful  when  we  meditate  upon  it.  Other  meditations 
are  as  numerous  as  there  are  lines  in  the  Scripture,  or 
creatures  in  the  universe,  or  particular  providences  in  the 
government  of  the  world.  But  this  is  a  walk  to  Mount 
Sion  :  from  the  kingdoms  of  this  world  to  the  kino-dom  of 
saints  ;  from  earth  to  heaven ;  from  time  to  eternity  :  it  is 
walking  upon  sun,  moon,  and  stars,  in  the  garden  and 
paradise  of  God.  It  may  seem  far  off:  but  spirits  are 
quick ;  whether  in  the  body  or  out  of  the  body,  their 
motion  is  swift.      You  need  not  fear  like  the  men   of 


305 

the  world,  lest  these  thoughts  should  make  you  mad. 
It  is  heaven,  and  not  hell,  that  I  persuade  you  to  walk 
in.  It  is  joy,  and  not  sorrow,  that  I  persuade  you  to 
exercise.  I  urge  you  to  look  on  no  deformed  objects, 
but  only  upon  the  ravishing  glory  of  saints,  and  the 
unspeakable  excellencies  of  the  God  of  glory,  and 
the  beams  that  stream  from  the  face  of  his  Son.  Will 
it  distract  a  man  to  think  of  his  holy  happiness? 
Will  it  distract  the  miserable  to  think  of  mercy,  or  the 
prisoner  to  foresee  deliverance,  or  the  poor  to  think  of 
approaching  riches  and  honor  ?  Methinks  it  should 
rather  make  a  man  mad,  to  think  of  living  in  a  world  of 
wo,  and  abiding  in  poverty  and  sickness,  among  the  rage 
of  wicked  men,  than  to  think  of  living  with  Christ  in 
bliss.  "But  wisdom  is  justified  of  all  her  children." 
Knowledge  hath  no  enemy  but  the  ignorant.  This 
heavenly  course  was  never  spoken  against  by  any  but 
those  that  never  knew  it,  or  never  used  it.  I  fear  more 
the  neglect  of  men  that  approve  it,  than  the  opposition  or 
arguments  of  any  against  it. 

7.  (11.)  As  to  the  fittest  time  for  this  heavenly  con- 
templation, let  me  only  advise,  that  it  be — stated — frequent 
- — and  seasonable. 

8.  (1.)  Give  it  a  stated  time.  If  thou  suit  thy  time  to 
the  advantage  of  the  work,  without  placing  any  religion 
in  the  time  itself,  thou  hast  no  need  to  fear  superstition. 
Stated  time  is  a  hedge  to  duty,  and  defends  it  against 
many  temptations  to  omission.  Some  have  not  their  time 
at  command,  and  therefore  cannot  set  their  hours;  and 
many  are  so  poor,  that  the  necessities  of  their  families 
deny  them  this  freedom :  such  persons  should  be  watchful 
to  redeem  time  as  much  as  they  can,  and  take  their  vacant 
opportunities  as  they  fall,  and  especially  join  meditation 
and  prayer  as  much  as  they  can,  with  the  labors  of  their 

27 


306 

callings.  Yet  those  that  have  more  time  to  spare  from 
their  worldly  necessities,  and  are  masters  of  their  time,  I 
still  advise  to  keep  this  duty  to  a  stated  time.  And  indeed, 
if  every  work  of  the  day  had  its  appointed  time,  we  should 
be  better  skilled,  both  in  redeeming  time  and  in  perform- 
ing duty. 

9.  (2.)  Let  it  be  frequent,  as  well  as  stated.  How  oft 
it  should  be,  I  cannot  determine,  because  men's  circum- 
stances differ.  But,  in  general,  Scripture  requires  it  to 
be  frequent,  when  it  mentions  meditating  day  and  night. 
For  those,  therefore,  who  can  conveniently  omit  other 
business,  I  advise,  that  it  be  once  a  day  at  least.  Frequency 
in  heavenly  contemplation  is  particularly  important. 

10.  To  prevent  a  shyness  between  God  and  thy  soul. 
Frequent  society  breeds  familiarity,  and  familiarity 
increases  love  and  delight,  and  makes  us  bold  in  our 
addresses.  The  chief  end  of  this  duty  is,  to  have  ac- 
quaintance and  fellowship  with  God ;  and  therefore  if 
thou  come  but  seldom  to  it,  thou  wilt  keep  thyself  a 
stranger  still.  When  a  man  feels  his  need  of  God,  and 
must  seek  his  help  in  a  time  of  necessity,  then  it  is  great 
encouragement  to  go  to  a  God  we  know  and  are  acquainted 
with.  "  O  !"  saith  the  heavenly  Christian,  "  I  know  both 
whither  I  go,  and  to  whom.  I  have  gone  this  way  many  a 
time  before  now.  It  is  the  same  God  that  I  daily  converse 
with,  and  the  way  has  been  my  daily  walk.  God  knows 
me  well  enough,  and  I  have  some  knowledge  of  him." 
On  the  other  side,  what  a  horror  and  discouragement  will 
it  be  to  the  soul,  when  it  is  forced  to  fly  to  God  in  straits, 
to  think,  "  Alas  !  I  know  not  whither  to  go.  I  never 
went  the  way  before.  I  have  no  acquaintance  at  the 
court  of  heaven.  My  soul  knows  not  that  God  that  I  must 
speak  to,  and  I  fear  he  will  not  know  my  soul."  But 
especially  when  we  come  to  die,  and  must  immediately 
appear  before   this  God,   and   expect   to  enter   into  his 


307 

eternal  rest,  then  the  difference  will  plainly  appear ;  then 
what  a  joy  will  it  be  to  think,  "I  am  going  to  the  place 
that  I  daily  conversed  in ;  to  the  place  from  whence  I 
tasted  such  frequent  delights ;  to  that  God  whom  I  have 
met  in  my  meditation  so  often.  My  heart  hath  been  at 
heaven  before  now,  and  hath  often  tasted  its  reviving 
sweetness  ;  and  if  my  eyes  were  so  enlightened,  and  my 
spirits  so  refreshed,  when  I  had  but  a  taste,  what  will  it 
be  when  I  shall  feed  on  it  freely?"  On  the  contrary, 
v/hat  a  terror  will  it  be  to  think,  "  I  must  die,  and  go  I 
know  not  whither  ;  from  a  place  where  I  am  acquainted, 
to  a  place  where  I  have  no  familiarity  or  knowledge ! " 
It  is  inexpressible  horror  to  a  dying  man,  to  have  strange 
thoughts  of  God  and  heaven,  I  am  persuaded  the  neglect 
of  this  duty  so  commonly  makes  death,  even  to  godly 
men,  unwelcome  and  uncomfortable.  Therefore  I  per- 
suade to  frequency  in  this  duty.  And  as  it  will  prevent 
shyness  between  thee  and  God,  so  also, 

11.  It  will  prevent  unskilfulness  in  the  duty  itself. 
How  awkwardly  do  men  set  their  hands  to  a  work  they 
are  seldom  employed  in !  Whereas,  frequency  will 
habituate  thy  heart  to  the  work,  and  make  it  more  easy 
and  delightful.  The  hill  which  made  thee  pant  and  blow 
at  first  going  up,  thou  mayest  easily  run  up,  when  thou 
art  once  accustomed  to  it. 

12.  Thou  wilt  also  prevent  the  loss  of  that  heat  and 
life  thou  hast  obtained.  If  thou  eat  but  once  in  two  or 
three  days,  thou  wilt  lose  thy  strength  as  fast  as  it  comes. 
If  in  holy  meditation  thou  get  near  to  Christ,  and  warm 
thy  heart  with  the  fire  of  love,  and  then  come  but  seldom, 
thy  former  coldness  will  soon  return;  especially  as  the 
work  is  so  spiritual,  and  against  the  bent  of  depraved 
nature.  It  is  true,  the  intermixing  of  other  duties, 
especially  secret  prayer,  may  do  much  to  the  keeping  thy 
heart  above;    but  meditation  is  the  life  of  most  other 


308 

duties,    and  the  view  of  heaven  is  the  life  of  medita- 
tion. 

13.  (3.)  Choose  also  the  most  seasonable  time.  All 
things  are  beautiful  and  excellent  in  their  season.  Un- 
seasonableness  may  lose  the  fruit  of  thy  labor,  may  raise 
difficulties  in  the  work,  and  may  turn  a  duty  to  a  sin. 
The  same  hour  may  be  seasonable  to  one  and  unseason- 
able to  another.  Servants  and  laborers  must  take  that 
season  which  their  business  can  best  afford ;  either  while 
at  work,  or  in  travelling,  or  when  they  lie  awake  in  the 
night.  Such  as  can  choose  what  time  of  the  day  they 
will,  should  observe  when  they  find  their  spirits  most 
active  and  fit  for  contemplation,  and  fix  upon  that  as  the 
stated  time.  I  have  always  found  that  the  fittest  time  for 
myself  is  the  evening,  from  sunsetting  to  the  twilight.  I 
the  rather  mention  this,  because  it  was  the  experience  of 
a  better  and  wiser  man ;  for  it  is  expressly  said,  "  Isaac 
went  out  to  meditate  in  the  field  at  the  eventide.'"5  The 
Lord's  day  is  exceeding  seasonable  for  this  exercise. 
When  should  we  more  seasonably  contemplate  our  rest, 
than  on  that  day  of  rest  which  typifies  it  to  us  ?  It  being 
a  day  appropriated  to  spiritual  duties,  methinks  we  should 
never  exclude  this  duty,  which  is  so  eminently  spiritual. 
I  verily  think  this  is  the  chief  work  of  a  Christian  Sab- 
bath, and  most  agreeable  to  the  design  of  its  positive 
institution.  What  fitter  time  to  converse  with  our  Lord, 
than  on  the  Lord's  day  ?  What  fitter  day  to  ascend  to 
heaven,  than  that  on  which  he  arose  from  earth,  and  fully 
triumphed  over  death  and  hell  ?  The  fittest  temper  for  a 
true  Christian  is,  like  John,  to  "be  in  the  spirit  on  the 
Lord's  day."  And  what  can  bring  us  to  this  joy  in  the 
Spirit,  but  the  spiritual  beholding  of  our  approaching 
glory  ?  Take  notice  of  this,  you  that  spend  the  Lord's 
day  only  in  public  worship;  your  allowing  no  time  to 
private  duty,  and  therefore  neglecting  this  spiritual  duty 


309 

of  meditation,  is  very  hurtful  to  your  souls.  You  also  that 
have  time  on  the  Lord's  day  for  idleness  and  vain  dis- 
course, were  you  but  acquainted  with  this  duty  of  con- 
templation, you  would  need  no  other  pastime ;  you  would 
think  the  longest  day  short  enough,  and  be  sorry  that  the 
night  had  shortened  your  pleasure.  Christians,  let  heaven 
have  more  share  in  your  Sabbaths,  where  you  must  shortly 
keep  your  everlasting  Sabbath.  Use  your  Sabbaths  as 
steps  to  glory,  till  you  have  passed  them  all,  and  are  there 
arrived.  Especially  you  that  are  poor,  and  cannot  take 
time  in  the  week  as  you  desire,  see  that  you  well  improve 
this  day;  as  your  bodies  rest  from  their  labors,  let  your 
spirits  seek  after  rest  from  God. 

14.  Besides  the  constant  seasonableness  of  every  day, 
and  particularly  every  Lord's  day,  there  are  also  more 
peculiar  seasons  for  heavenly  contemplation.  As  for 
instance  : 

15.  When  God  hath  more  abundantly  warmed  thy 
spirit  with  fire  from  above,  then  thou  mayest  soar  with 
greater  freedom.  A  little  labor  will  set  thy  heart  a-going 
at  such  a  time  as  this;  whereas,  at  another  time,  thou 
mayest  take  pains  to  little  purpose.  Observe  the  gales  of 
the  Spirit,  and  how  the  Spirit  of  Christ  doth  move  thy 
spirit.  "  Without  Christ,  we  can  do  nothing ; "  and 
therefore  let  us  be  doing  while  he  is  doing  ;  and  be  sure 
not  to  be  out  of  the  way,  nor  asleep,  when  he  comes. 
When  the  Spirit  finds  thy  heart,  like  Peter,  in  prison,  and 
in  irons,  and  smites  thee,  and  says,  "  Arise  up  quickly, 
and  follow  me,"  be  sure  thou  then  arise,  and  follow,  and 
thou  shalt  find  thy  chains  fall  off,  and  all  doors  will  open, 
and  thou  wilt  be  at  heaven  before  thou  art  aware. 

16.  Another  peculiar  season  for  this  duty  is,  when 
thou  art  in  a  suffering,  distressed,  or  tempted  state.  When 
should  we  take   our  cordials,   but   in   time  of  fainting? 

27* 


310 

When  is  it  more  seasonable  to  walk  to  heaven,  than  when 
we  know  not  in  what  corner  of  the  earth  to  live  with 
comfort  ?  Or  when  should  our  thoughts  converse  more 
above,  than  when  they  have  nothing  but  grief  below  1 
Where  should  Noah's  dove  be  but  in  the  ark,  when  the 
waters  cover  all  the  earth,  and  she  cannot  find  rest  for  the 
sole  of  her  foot  ?  What  should  we  think  on,  but  our 
Father's  house,  when  we  have  not  even  the  husks  of  the 
world  to  feed  upon  X  Surely  God  sends  thy  afflictions  to 
this  very  purpose.  Happy  art  thou,  poor  man,  if  thou 
make  this  use  of  thy  poverty  !  and  thou  that  art  sick,  if 
thou  so  improve  thy  sickness !  It  is  seasonable  to  go  to 
the  promised  land,  when  our  burdens  are  increased  in 
Egypt,  and  our  straits  in  the  wilderness.  Reader,  if  thou 
knewest  what  a  cordial  to  thy  griefs  the  serious  views  of 
glory  are,  thou  wouldst  less  fear  these  harmless  troubles, 
and  more  use  that  preserving,  reviving  remedy.  "  In  the 
multitude  of  my  troubled  thoughts  within  me,"  saith  David, 
"  thy  comforts  delight  my  soul."  "  I  reckon,"  saith  Paul, 
"that  the  sufferings  of  this  present  time  are  not  worthy  to 
be  compared  with  the  glory  which  shall  be  revealed  in 
us."  "  For  which  cause  we  faint  not,  but  though  our 
outward  man  perish,  yet  our  inward  man  is  renewed  day 
by  day.  For  our  light  affliction,  which  is  but  for  a  mo- 
ment, worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory,  while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen  ;  for  the  things 
which  are  seen  are  temporal ;  but  the  things  which  are 
not  seen  are  eternal." 

17.  And  another  season  peculiarly  fit  for  this  heavenly 
duty  is,  when  the  messengers  of  God  summon  us  to  die. 
When  should  we  more  frequently  sweeten  our  souls  with 
the  believing  thoughts  of  another  life,  than  when  we  find 
that  this  is  almost  ended  ?  No  men  have  greater  need  of 
supporting  joys,  than  dying  men  ;  and  those  joys  must  be 


311 

fetched  from  our  eternal  joy.     As  heavenly  delights  are 
sweetest,  when  nothing  earthly  are  joined  with  them ;  so 
the  delights  of  dying  Christians  are  oftentimes  the  sweetest 
they  ever   had.     What  a  prophetic  blessing   had   dying 
Isaac,  and  Jacob,  for  their  sons !     With  what  a  heavenly 
song,  and  divine  benediction,  did  Moses  conclude  his  life ! 
What  heavenly  advice  and  prayer  had  the  disciples  from 
their  Lord,  when  he  was  about  to  leave   them  !     When 
Paul  was  ready  to  be  offered  up,  what  heavenly  exhortation 
and  advice  did  he  give  the  Philippians,  Timothy,  and  the 
Elders  of  Ephesus !     How  near  to  heaven  was  John  in 
Patmos,  but  a  little  before  his  translation  thither !     It  is 
the  general  temper  of  the  saints,  to  be  then  most  heavenly 
when  they  are  nearest  heaven.     If  it  be  thy  case,  Reader, 
to  perceive  thy  dying  time  draw  on,  O  where  should  thy 
heart  now  be  but  with  Christ  ?     Methinks  thou  shouldst 
even  behold  him  standing  by  thee,  and  shouldst  bespeak 
him  as  thy  father,  thy  husband,  thy  physician,  thy  friend. 
Methinks  thou  shouldst,  as  it  were,  see  the  angels  about 
thee,  waiting  to  perform  their  last  office  to  thy  soul ;  even 
those  angels  which  disdained  not  to  carry  into  Abraham's 
bosom  the  soul  of  Lazarus,  nor  will  think  much  to  conduct 
thee  thither.     Look  upon  thy  pain  and  sickness  as  Jacob 
did  on  Joseph's  chariots,  and  let  thy  spirit  revive  within 
thee,  and  say,  "It  is  enough,  Christ  is  yet  alive;  because 
he  liveth,  I  shall  live  also."     Dost  thou  need  the  choicest 
cordials  ?     Here  are  choicer  than  the  world  can  afford ; 
here  are  all  the  joys  of  heaven,  even  the  vision  of  God, 
and    Christ,   and   whatsoever   the    blessed   here    possess. 
These  dainties  are  offered  thee  by  the  hand  of  Christ ;  he 
hath  written  the  receipt  in  the  promises  of  the  gospel ;  he 
hath  prepared  the  ingredients  in  heaven ;  only  put  forth 
the  hand  of  faith,  and  feed  upon  them,  and  rejoice  and 
live.     The   Lord  saith  to  thee,  as  to  Elijah,  "  Arise  and 
eat,  because  the  journey  is  too  great  for  thee."     Though 


312 

it  be  not  long,  yet  the  way  is  miry  ;  therefore  obey  his 
voice,  arise  and  eat,  and  in  the  strength  of  that  meat  thou 
mayest  go  to  the  mount  of  God :  and,  like  Moses,  die  in 
the  mount  whither  thou  goest  up :  and  say,  as  Simeon, 
"  Lord,  now  lettest  thou  thy  servant  depart  in  peace  :  for 
my  eve  of  faith  hath  seen  thy  salvation.'' 

18.  (III.)  Concerning  the  fittest  place  for  heavenly 
contemplation,  it  is  sufficient  to  say,  that  the  most  con- 
venient is  some  private  retirement.  Our  spirits  need  every 
help,  and  to  be  freed  from  every  hinderance  in  the  work. 
If  in  private  prayer,  Christ  directs  us  to  "  enter  into  our 
closet,  and  shut  the  door,  that  our  Father  may  see  us  in 
secret,"'  so  should  we  do  this  in  meditation.  How  often  did 
Christ  himself  retire  to  some  mountain,  or  wilderness, 
or  other  solitary  place  ?  I  give  not  this  advice  for  oc- 
casional meditation,  but  for  that  which  is  set  and  solemn. 
Therefore  withdraw  thyself  from  all  society,  even  that  of 
godly  men,  that  thou  mayest  awhile  enjoy  the  society  of 
thy  Lord.  If  a  student  cannot  study  in  a  crowd,  who 
exerciseth  only  his  invention  and  memory:  much  less 
shouldst  thou  be  in  a  crowd,  who  art  to  exercise  all  the 
powers  of  thy  soul,  and  upon  an  object  so  far  above 
nature.  Vie  are  fled  so  far  from  superstitious  solitude, 
that  we  have  even  cast  off  the  solitude  of  contemplative 
devotion.  We  seldom  read  of  God's  appearing  by  himself, 
or  by  his  angels,  to  any  of  his  prophets  or  saints  in  a 
crowd ;  but  frequently  when  they  were  alone.  But 
observe  for  thyself  what  place  best  agrees  with  thy  spirit ; 
within  doors  or  without.  Isaac's  example,  in  going  out 
to  meditate  in  the  field,  will,  I  am  persuaded,  best  suit 
with  most.  Our  Lord  so  much  used  a  solitary  garden, 
that  even  Judas,  when  he  came  to  betray  him,  knew 
where  to  find  him :  and  though  he  took  his  disciples 
thither  with  him,  yet  he  was  withdrawn  from  them  for 
more  secret  devotions ;  and  though  his  meditation  be  not 


313 

directly  named,  but  only  his  praying,  yet  it  is  very  clearly 
implied ;  for  his  soul  is  first  made  sorrowful  with  the  bitter 
meditations  on  his  sufferings  and  death,  and  then  he 
poureth  it  out  in  prayer.  So  that  Christ  had  his  ac- 
customed place,  and  consequently  accustomed  duty ;  and 
so  must  we  :  he  hath  a  place  that  is  solitary,  whither  he 
retireth  himself,  even  from  his  own  disciples,  and  so  must 
we ;  his  meditations  go  further  than  his  thoughts,  they 
affect,  and  pierce  his  heart  and  soul,  and  so  must  ours. 
Only  there  is  a  wide  difference  in  the  object :  Christ 
meditates  on  the  sufferings  that  our  sins  have  deserved,  so 
that  the  wrath  of  his  Father  passed  through  all  his  soul ; 
but  we  are  to  meditate  on  the  glory  he  hath  purchased, 
that  the  love  of  the  Father,  and  the  joy  of  the  Spirit,  may 
enter  at  our  thoughts,  and  revive  our  affections,  and  over- 
flow our  souls. 

19.  (IV.)  I  am  next  to  advise  thee  concerning  the 
preparations  of  thy  heart  for  this  heavenly  contemplation. 
The  success  of  the  work  much  depends  on  the  frame  of 
thy  heart.  When  man's  heart  had  nothing  in  it  to  grieve 
the  Spirit,  it  was  then  the  delightful  habitation  of  his 
Maker.  God  did  not  quit  his  residence  there,  till  man 
expelled  him  by  unworthy  provocations.  There  was  no 
shyness  or  reserve  till  the  heart  grew  sinful,  and  too 
loathsome  a  dungeon  for  God  to  delight  in.  And  was 
this  soul  reduced  to  its  former  innocency,  God  would 
quickly  return  to  his  former  habitation  ;  yea,  so  far  as  it 
is  renewed  and  repaired  by  the  Spirit,  and  purged  from 
its  lusts,  and  beautified  with  his  image,  the  Lord  will  yet 
acknowledge  it  as  his  own  :  Christ  will  manifest  himself 
unto  it,  and  the  Spirit  will  take  it  for  his  temple  and 
residence.  So  far  as  the  heart  is  qualified  for  conversing 
with  God,  so  far  it  usually  enjoys  him.  Therefore,  "  with 
all  diligence  keep  thy  heart,  for  out  of  it  are  the  issues  of 
life."     More  particularly, 


314 

20.  (1.)  Get  thy  heart  as  clear  from  the  world  as  thou 
canst.  Wholly  lay  by  the  thoughts  of  thy  business, 
troubles,  enjoyments,  and  every  thing  that  may  take  up 
any  room  in  thy  soul.  Get  it  as  empty  as  thou  possibly 
canst,  that  it  may  be  the  more  capable  of  being  tilled  with 
God.  If  thou  couldst  perform  some  outward  duty  with  a 
piece  of  thy  heart,  while  the  other  is  absent,  yet  this  duty 
above  all  I  am  sure  thou  canst  not.  When  thou  shalt  go 
into  the  mount  of  contemplation,  thou  wilt  be  like  the 
covetous  man  at  the  heap  of  gold,  who,  when  he  might  take 
as  much  as  he  could,  lamented  that  he  was  able  to  carry 
no  more  :  so  thou  wilt  find  so  much  of  God  and  glory  as 
thy  narrow  heart  is  able  to  contain,  and  almost  nothing  to 
hinder  thy  full  possession,  but  the  incapacity  of  thy  own 
spirit.  Then  thou  wilt  think,  "  O  that  this  understand- 
ing, and  these  affections,  could  contain  more  !  It  is  more 
my  unfitness  than  any  thing  else,  that  even  this  place  is 
not  my  heaven.  God  is  in  this  place,  and  I  know  it  not. 
This  mount  is  full  of  chariots  of  fire  ;  but  mine  eyes  are 
shut,  and  I  cannot  see  them.  O  the  words  of  love  Christ 
hath  to  speak,  and  wonders  of  love  he  hath  to  show,  but  I 
cannot  bear  them  yet!  Heaven  is  ready  for  me,  but  my 
heart  is  unready  for  heaven. ;:  Therefore,  Reader,  seeing 
thy  enjoyment  of  God  in  this  contemplation  much  depends 
on  the  capacity  and  disposition  of  thy  heart,  seek  him 
here,  if  ever,  with  all  thy  soul.  Thrust  not  Christ  into 
the  stable  and  the  manger,  as  if  thou  hadst  better  guests 
for  the  chief  rooms.  Say  to  all  thy  worldly  business  and 
thoughts,  as  Christ  to  his  disciples,  "  Sit  ye  here,  while  I 
go  and  pray  yonder.'*'  Or  as  Abraham  to  his  servants. 
when  he  went  to  offer  Isaac,  "  Abide  ye  here,  and  I  will 
go  yonder  and  worship,  and  come  again  to  you.'"'"  Even 
as  the  priests  thrust  king  Uzziah  out  of  the  temple,  where 
he  presumed  to  burn  incense,  when  they  saw  the  leprosy 
upon  him  :    so  do  thou  thrust   those  thoughts  from   the 


315 

temple  of  thy  heart,  which  have  the  badge  of  God's  pro- 
hibition upon  them. 

21.  (2.)  Be  sure  to  set  upon  this  work  with  the  greatest 
solemnity  of  heart  and  mind.     There  is  no  trifling  in  holy 
things.      "  God  will  be  sanctified  in  them  that  come  nigh 
him."     These  spiritual,  excellent,  soul-raising  duties,  are, 
if  well  used,  most  profitable  ;  but  when  used  unfaithfully, 
most   dangerous.     Labor,  therefore,  to  have  the  deepest 
apprehensions  of  the  presence  of  God,  and  his  incompre- 
hensible greatness.     If  queen  Esther  must  not  draw  near, 
"till  the  king  hold  out  the  sceptre;"  think,  then,  with 
what  reverence  thou  shouldst  approach   him,  who  made 
the  worlds  with  the  word  of  his  mouth,  who  upholds  the 
earth  as   in  the  palm  of  his  hand,  who  keeps  the  sun, 
moon,  and  stars  in  their  courses,  and  who  sets  bounds  to 
the  raging   sea.      Thou  art  going  to  converse  with  him, 
before  whom    the  earth  will  quake,    and    the    devils    do 
tremble,   and   at  whose  bar  thou  and  all  the  world  must 
shortly  stand,  and  be  finally  judged.     O  think  !    "  I  shall 
then  have  lively  apprehensions  of  his  majesty.     My  drowsy 
spirits  will  then  be  awakened,  and  my  irreverence  be  laid 
aside ;   and  why  should  I  not  now  be  roused  with  the  sense 
of  his  greatness,  and  the  dread  of  his  name  possess  my 
soul  1  "     Labor   also  to  apprehend  the   greatness  of  the 
work  which  thou  attemptest,   and  to  be  deeply  sensible 
both  of  its   importance    and   excellency.       If  thou  wast 
pleading  for  thy  life  at  the  bar  of  an   earthly  judge,   thou 
wouldst  be  serious,  and  yet  that  would  be  a  trifle  to  this. 
If  thou  wast  engaged  in  such  a  work  as  David  against 
Goliath,  on  which  the  welfare  of  a  kingdom  depended  ;  in 
itself  considered,  it  were  nothing  to  this.     Suppose  thou 
wast  going  to  such  a  wrestling  as  Jacob's,  or  to   see  the 
sight  which  the  three   disciples  saw   in   the  mount,  how 
seriously,  how  reverently,  wouldst  thou  both  approach  and 
behold !     If  but  an  angel  from  heaven  should  appoint  to 


316 

meet  thee,  at  the  same  time  and  place  of  thy  contempla- 
tions ;  with  what  dread  wouldst  thou  be  filled  !  Consider, 
then,  with  what  a  spirit  thou  shouldst  meet  the  Lord,  and 
with  what  seriousness  and  awe  thou  shouldst  daily  con- 
verse with  him.  Consider  also  the  blessed  issue  of  the 
work  :  if  it  succeed,  it  will  be  thy  admission  into  the  pre- 
sence of  God,  and  the  beginning  of  thy  eternal  glory  on 
earth ;  a  means  to  make  thee  live  above  the  rate  of  other 
men,  and  fix  thee  in  the  next  room  to  the  angels  themselves, 
that  thou  mayest  both  live  and  die  joyfully.  The  prize 
being  so  great,  thy  preparations  should  be  answerable. 
There  is  none  on  earth  live  such  a  life  of  joy  and  blessed- 
ness, as  those  that  are  acquainted  with  this  heavenly  con- 
versation. The  joys  of  all  other  men  are  but  like  a  child's 
play,  a  fool's  laughter,  or  a  sick  man's  dream  of  health, 
He  that  trades  for  heaven  is  the  only  gainer,  and  he  that 
neglects  it  is  the  only  loser.  How  seriously,  therefore, 
should  this  work  be  done  ! 


317 


CHAPTER  XIV. 

What  use  heavenly  Contemplation  makes  of  Conside- 
ration, Affections,  Soliloquy,  and  Prayer. 

Sect.  1,  The  reader  is  invited  to  engage  in  heavenly  contemplation ; 
2.  and  to  that,  end  is,  (I.)  directed  in  the  use  of  consideration; 
3 — 8.  the  great  influence  of  which  over  the  heart  is  represented 
in  several  instances  :  9.  Then,  (II.)  it  is  shown  how  heavenly- 
contemplation  is  promoted  by  the  affections ;  particularly  10 — 12. 
(1.)  by  love,  13.  (2.)  desire,  14.  (3.)  hope,  15.  (4.)  courage,  or 
boldness,  16 — 18.  and  (5.)  joy.  19.  A  caution  is  added  concern- 
ing this  exercise  of  the  affections.  20 — 22.  (HI.)  The  chapter 
concludes  with  some  account  of  the  usefulness  of  soliloquy  and 
prayer,  in  heavenly  contemplation. 

1.  Having  set  thy  heart  in  tune,  we  now  come  to  the 
music  itself.  Having  got  an  appetite,  now  approach  to 
the  feast,  and  delight  thy  soul  as  with  marrow  and  fatness. 
Come,  for  all  things  are  now  ready.  Heaven  and  Christ, 
and  the  exceeding  weight  of  glory  are  before  you.  Do 
not  make  light  of  this  invitation,  nor  begin  to  make 
excuses ;  whatever  thou  art,  rich  or  poor,  though  in  alms- 
houses or  hospitals,  though  in  highways  and  hedges,  my 
commission  is,  if  possible,  to  compel  you  to  come  in  ;  and 
blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God  ! 
The  manna  lieth  about  your  tents  ;  walk  out,  gather  it  up, 
take  it  home,  and  feed  upon  it.  In  order  to  this  I  am 
only  to  direct  you — how  to  use  your  consideration — and 
affections — your  soliloquy,  and  prayer. 

2.  (I.)  Consideration  is  the  great  instrument  by  which 
this  heavenly  work  is  carried  on.     This  must  be  volun- 

28 


318 

tary,  and  not  forced.  Some  men  consider  unwillingly  ;  so 
God  will  make  the  wicked  consider  their  sins,  when  he 
shall  "  set  them  in  order  before  their  eyes  ;"  so  shall  the 
damned  consider  of  the  excellency  of  Christ,  whom  they 
once  despised,  and  of  the  eternal  joys  which  they  have 
foolishly  lost.  Great  is  the  power  which  consideration 
hath  for  moving  the  affections,  and  impressing  things  on 
the  heart ;  as  will  appear  by  the  following  particulars. 

3.  (1.)  Consideration,  as  it  were,  opens  the  door  be- 
tween the  head  and  the  heart.  The  understanding  having 
received  truths,  lays  them  up  in  the  memory,  and  consid- 
eration conveys  them  from  thence  to  the  affections.  What 
excellency  would  there  be  in  much  learning  and  know- 
ledge, if  the  obstructions  between  the  head  and  the  heart 
were  but  opened,  and  the  affections  did  but  correspond  to 
the  understanding  !  He  is  usually  the  best  scholar,  whose 
apprehension  is  quick,  clear,  and  tenacious  ;  but  he  is 
usually  the  best  Christian,  whose  apprehension  is  the 
deepest  and  most  affectionate,  and  who  has  the  readiest 
passages,  not  so  much  from  the  ear  to  the  brain,  as  from 
that  to  the  heart.  And  though  the  Spirit  be  the  principal 
cause ;  yet  on  our  part,  this  passage  must  be  opened  by 
consideration. 

4.  (2.)  Consideration  presents  to  the  affections  those 
things  which  are  most  important.  The  most  delightful 
object  does  not  entertain  where  it  is  not  seen,  nor  the 
most  joyful  news  affect  him  that  does  not  hear  it  ;  but 
consideration  presents  to  our  view  those  things  which 
were  as  absent,  and  brings  them  to  the  eye  and  ear  of  the 
soul.  Are  not  Christ  and  glory  affecting  objects  ?  Would 
they  not  work  wonders  upon  the  soul,  if  they  were  but 
clearly  discovered,  and  our  apprehensions  of  them  were  in 
some  measure  answerable  to  their  worth  ?  It  is  consid- 
eration that  presents  them  to  us :  this  is  the  Christian's 
perspective,  by  which  he  can  see  from  earth  to  heaven. 


319 

5.  (3.)  Consideration  also  presents  the  most  important 
things  in  the  most  affecting  way.  Consideration  reasons 
the  case  with  a  man's  own  heart.  When  a  believer  would 
reason  his  heart  to  heavenly  contemplation,  how  many 
arguments  offer  themselves  from  God  to  Christ,  from  each 
of  the  divine  perfections,  from  our  former  and  present 
state,  from  promises,  from  present  sufferings  and  enjoy- 
ments, from  hell  and  heaven.  Every  thing  offers  itself  to 
promote  our  joy,  and  consideration  is  the  hand  to  draw 
them  all  out ;  it  adds  one  reason  to  another,  till  the  scales 
turn :  this  it  does  when  persuading  to  joy,  till  it  hath 
silenced  all  our  distrust  and  sorrows,  and  your  cause  for 
rejoicing  lies  plain  before  you.  If  another's  reasoning  is 
powerful  with  us,  though  we  are  not  certain  whether  he 
intends  to  inform  or  deceive  us,  how  much  more  should 
our  own  reasoning  prevail  with  us,  when  we  are  so  well 
acquainted  with  our  own  intentions  ?  Nay  how  much 
more  should  God's  reasoning  work  upon  us,  which  we  are 
sure  cannot  deceive,  or  be  deceived  ?  Now,  consideration 
is  but  the  reading  over,  and  repeating  God's  reasons  to  our 
hearts.  As  the  prodigal  had  many  and  strong  reasons  to 
plead  with  himself,  why  he  should  return  to  his  father's 
house,  so  have  we  to  plead  with  our  affections,  to  persuade 
them  to  our  Father's  everlasting  mansion. 

6.  (4.)  Consideration  exalts  reason  to  its  just  authority. 
It  helps  to  deliver  it  from  its  captivity  to  the  senses,  and 
sets  it  again  on  the  throne  of  the  soul.  When  reason  is 
silent,  it  is  usually  subject;  for  when  it  is  asleep,  the 
senses  domineer.  But  consideration  awakes  our  reason, 
till,  like  Samson,  it  rouses  up  itself,  and  breaks  the  bonds 
of  sensuality,  and  bears  down  the  delusions  of  the  flesh. 
What  strength  can  the  lion  exert  while  asleep  ?  What  is 
a  king,  when  dethroned,  more  than  another  man  ?  Spir- 
itual reason,  excited  by  meditation,  and  not  fancy  or  fleshly 
sense,  must  judge  of  heavenly  joys.     Consideration  exalts 


320 

the  objects  of  faith,  and  comparatively  disgraces  the  objects 
of  sense.  The  most  inconsiderate  men  are  most  sensual. 
It  is  too  easy  and  common  to  sin  against  knowledge, 
but  against  sober,  strong,  persevering  consideration,  men 
seldom  offend. 

7.  (5.)  Consideration  makes  reason  strong  and  active. 
Before,  it  was  a  standing  water,  but  now  as  a  stream, 
which  violently  bears  down  all  before  it.  Before,  it  was 
as  the  stones  in  the  brook,  but  now  like  that  out  of  David's 
sling,  which  smites  the  Goliath  of  our  unbelief  in  the 
forehead.  As  wicked  men  continue  wicked,  because  they 
bring  not  reason  into  act  and  exercise ;  so  godly  men  are 
uncomfortable,  because  they  let  their  reason  and  faith  lie 
asleep,  and  do  not  stir  them  up  to  action  by  this  work  of 
meditation.  What  fears,  sorrows,  and  joys  will  our  very 
dreams  excite !  How  much  more,  then,  would  serious 
meditation  affect  us  1 

8.  (6.)  Consideration  can  continue  and  persevere  in 
this  rational  employment.  Meditation  holds  reason  and 
faith  to  their  work,  and  blows  the  fire  till  it  thoroughly 
burns.  To  run  a  few  steps  will  not  get  a  man  heat,  but 
walking  an  hour  may ;  and  though  a  sudden  occasional 
thought  of  heaven  will  not  raise  our  affections  to  any 
spiritual  heat,  yet  meditation  can  continue  our  thoughts 
till  our  hearts  grow  warm.  Thus  you  see  the  powerful 
tendency  of  consideration  to  produce  this  great  elevation 
of  the  soul  in  heavenly  contemplation. 

9.  (II.)  Let  us  next  see  how  this  heavenly  work  is  pro- 
moted by  the  particular  exercise  of  the  affections. — It  is 
by  consideration  that  we  first  have  recourse  to  the  memory, 
and  from  thence  take  those  heavenly  doctrines  which  we 
intend  to  make  the  subject  of  our  meditation :  such  as 
promises  of  eternal  life,  descriptions  of  the  saints'  glory, 
the  resurrection,  &c.  &:c.  We  then  present  them  to  our 
judgment,  that  it  may  deliberately  view  them  over,  and 


321 

take  an  exact  survey,  and  determine  uprightly  concerning 
the  perfection  of  our  celestial  happiness,  against  all  the 
dictates  of  flesh  and  sense,  and  so  as  to  magnify  the  Lord 
in  our  hearts,  till  we  are  filled  with  a  holy  admiration. — 
But  the  principal  thing  is  to  exercise,  not  merely  our  judg- 
ment, but  our  faith  in  the  truth  of  our  everlasting  rest; 
by  which  I  mean,  both  the  truth  of  the  promises,  and  of 
our  own  personal  interest  in  them,  and  title  to  them.  '  If 
we  did  really  and  firmly  believe,  that  there  is  such  a  glory, 
and  that  within  a  few  days  our  eyes  shall  behold  it,  O 
what  passions  would  it  raise  within  us  !  What  astonishing 
apprehensions  of  that  life  would  it  produce  !  What  love, 
what  longing  would  it  excite  within  us !  O  how  it  would 
actuate  every  affection  !  How  it  would  transport  us  with 
joy,  upon  the  least  assurance  of  our  title  !  Never  expect 
to  have  love  and  joy  move,  when  faith  stands  still,  which 
must  lead  the  way.  Therefore  daily  exercise  faith,  and 
set  before  it  the  freeness  of  the  promise,  God's  urging  all 
to  accept  it,  Christ's  gracious  disposition,  all  the  evidences 
of  the  love  of  Christ,  his  faithfulness  to  his  engagements, 
and  the  evidences  of  his  love  in  ourselves ;  lay  all  these 
together,  and  think,  whether  they  do  not  testify  the  good 
will  of  the  Lord  concerning  our  salvation,  and  may  not 
properly  be  pleaded  against  our  unbelief. — Thus,  when 
the  judgment  hath  determined,  and  faith  hath  apprehended 
the  truth  of  our  happiness,  then  may  our  meditation  pro- 
ceed to  raise  our  affections,  and  particularly — love — desire 
— hope — courage,  or  boldness — and  joy. 

10.  (1.)  Love  is  the  first  affection  to  be  excited  in 
heavenly  contemplation :  the  object  of  it  is  goodness. 
Here,  Christian,  is  the  soul-reviving  part  of  thy  work.  Go 
to  thy  memory,  thy  judgment,  and  thy  faith,  and  from 
them  produce  the  excellencies  of  thy  rest ;  present  these 
to  thy  affection  of  love,  and  thou  wilt  find  thyself,  as  it 
28* 


322 

were,  in  another  world.  Speak  out,  and  love  can  hear. 
Do  but  reveal  these  things,  and  love  can  see.  It  is  the 
brutish  love  of  the  world  that  is  blind  :  divine  love  is  ex- 
ceeding quick-sighted.  Let  thy  faith  take  hold  of  thy 
heart,  and  show  it  the  sumptuous  buildings  of  thy  eternal 
habitation,  and  the  glorious  ornaments  of  thy  Father's 
house,  even  the  mansions  Christ  is  preparing,  and  the 
honors  of  his  kingdom  ;  let  thy  faith  lead  thy  heart  into 
the  presence  of  God,  and  as  near  as  thou  possibly  canst, 
and  say  to  it,  "  Behold  the  Ancient  of  Days,  the  Lord 
Jehovah,  whose  name  is,  I  AM  :  this  is  he,  who  made  all 
the  worlds  with  his  word,  who  upholds  the  earth,  who 
rules  the  nations,  who  disposes  of  all  events,  who  subdues 
his  foes,  who  controls  the  swelling  waves  of  the  sea,  who 
governs  the  winds,  and  causes  the  sun  to  run  its  race,  and 
the  stars  to  know  their  courses.  This  is  he  who  loved 
thee  from  everlasting,  formed  thee  in  the  womb,  gave  thee 
this  soul,  brought  thee  forth,  showed  thee  the  light,  and 
ranked  thee  with  the  chief  of  his  earthly  creatures  :  who 
endued  thee  with  thy  understanding,  and  beautified  thee 
with  his  gifts  ;  who  maintains  thy  life  and  all  its  comforts, 
and  distinguishes  thee  from  the  most  miserable  and  vilest 
of  men.  O  here  is  an  object  worthy  thy  love  !  Here 
shouldst  thou  even  pour  out  thy  soul  in  love  !  Here  it  is 
impossible  for  thee  to  love  too  much  !  This  is  the  Lord 
who  hath  blessed  thee  with  his  benefits,  spread  thy  table 
in  the  sight  of  thine  enemies,  and  made  thy  cup  overflow  I 
This  is  he  whom  angels  and  saints  praise,  and  the 
heavenly  hosts  for  ever  magnify  !  "  Thus  do  thou  ex- 
patiate on  the  praises  of  God,  and  open  his  excellencies  to 
thine  heart,  till  the  holy  fire  of  love  begins  to  kindle  in 
thy  breast. 

11.  If  thou  feelest  thy  love  not  yet  burn,  lead  thy  heart 
farther,  and  show  it  the  Son  of  the  living  God,  whose  name 
is,  "  Wonderful,  Counsellor,  the  mighty  God,  the   ever- 


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lasting  Father,  the  Prince  of  peace  :  "  show  it  the  King 
of  saints  on  the  throne  of  his  glory,  "the  First  and  the 
Last ;  who  is,  and  was,  and  is  to  come ;  who  liveth,  and 
was  dead,  and  behold  he  lives  for  evermore  ;  who  hath 
made  thy  peace  by  the  blood  of  his  cross,"  and  hath  pre- 
pared thee  with  himself  a  habitation  of  peace  :    His  office 
is  the  great  Peace-maker ;   His  kingdom  is  the  kingdom 
of  peace  ;  His  gospel  is  the  tidings  of  peace  ;  His  voice  to 
thee  now  is  the  voice  of  peace  !     Draw  near,  and  behold 
him.      Dost  .  thou   not   hear    his   voice  ?     He    that   bade 
Thomas  come  near,   and  see  the  print  of  the  nails,  and 
put  his  finger  into  his  wounds ;  He  it  is  that  calls  to  thee, 
"  Come  near,  and  view  the  Lord  thy  Saviour,  and  be  not 
faithless,  but  believing  ;    Peace  be  unto  thee,  fear  not,  it 
is  1."     Look  well  upon  him.     Dost  thou  not  know  him  ? 
It  is  he  that  brought  thee  up  from  the  pit  of  hell,  reversed 
the  sentence  of  thy  damnation,  bore  the  curse  which  thou 
shouldst  have   borne,  restored  thee  to  the  blessing  thou 
hadst  forfeited,  and  purchased   the   advancement   which 
thou  must  inherit  for  ever.     And  dost  thou  not  yet  know 
him  1     His  hands  were  pierced,   his  head,  his"  side,  his 
heart  were  pierced,   that  by  these  marks  thou  mightest 
always  know  him.     Dost  thou  not   remember  when  he 
found  thee  lying  in  thy  blood,  and  took  pity  on  thee,  and 
dressed  thy  wounds,  and  brought  thee  home,  and  said  unto 
thee,  Live.     Hast  thou  forgotten  since  he  wounded  him- 
self to  cure  thy  wounds,  and  let  out  his  own  blood  to  stop 
thy  bleeding  1     If  thou  knowest  him  not  by  the   face,  the 
voice,  the  hands,  thou  mayest  know   him  by  that  heart : 
that  soul-pitying  heart  is  his ;  it  can  be  none  but  his  :  love 
and  compassion  are  its  certain  signatures  :  this  is  he,  who 
chose  thy  life  before  his  own  ;  who  pleads  his  blood  before 
his  Father,  and  makes  continual  intercession  for  thee.     If 
he  had  not  suffered,   what  hadst  thou  suffered?     There 
was  but  a  step  between  thee  and  hell,  when  he  stepped  in, 


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and  bore  the  stroke.  And  is  not  here  fuel  enough  for  thy 
love  to  feed  on  ?  Doth  not  thy  throbbing  heart  stop  here 
to  ease  itself,  and,  like  Joseph,  "  seek  for  a  place  to  weep 
in?  "  or  do  not  the  tears  of  thy  love  bedew  these  lines? 
Go  on,  then,  for  the  field  of  love  is  large  ;  it  will  be  thy 
eternal  work  to  behold  and  love  ;  nor  needest  thou  want 
work  for  thy  present  meditation. 

12.  How  often  hath  thy  Lord  found  thee  like  Hagar, 
sitting  and  weeping,  and  giving  up  thy  soul  for  lost,  and 
he  opened  to  thee  a  well  of  consolation,  and  also  opened 
thine  eyes  to  see  it !  How  often,  in  the  posture  of  Elijah, 
desiring  to  die  out  of  thy  misery,  and  he  hath  spread  thee 
a  table  of  unexpected  relief,  and  sent  thee  on  his  work 
refreshed  and  encouraged !  How  often,  in  the  case  of 
the  prophet's  servants,  crying  out,  "  Alas !  what  shall  we 
do,  for  a  host  doth  encompass  us;"  and  he  hath  "opened 
thine  eyes  to  see  more  for  thee  than  against  thee  ! "  How 
often,  like  Jonah,  peevish,  and  weary  of  thy  life,  and  he 
hath,  mildly  said,  "  Dost  thou  well  to  be  angry  "  with  me, 
or  murmur  against  me?  How  often  hath  he  set  thee 
on  watching  and  praying,  repenting  and  believing,  "  and 
when  he  hath  returned,  hath  found  thee  asleep,"  and  yet.he 
hath  covered  thy  neglect  with  a  mantle  of  love,  and  gently 
pleaded  for  thee,  that  "the  spirit  is  willing  but  the  flesh  is 
weak?"  Can  thy  heart  be  cold,  when  thou  thinkest  of 
this?  Can  it  contain,  when  thou  rememberest  those 
boundless  compassions  ?  Thus,  Reader,  hold  forth  the 
goodness  of  Christ  to  thy  heart;  plead  thus  with  thy 
frozen  soul,  till,  with  David,  thou  canst  say,  "  My  heart 
was  hot  within  me  ;  while  I  was  musing,  the  fire  burned." 
If  this  will  not  rouse  up  thy  love,  thou  hast  all  Christ's 
personal  excellencies  to  add;  all  his  particular  mercies  to 
thyself,  all  his  sweet  and  near  relations  to  thee,  and  the 
happiness  of  thy  everlasting  abode  with  him.  Only  follow 
them  close  to  thy  heart ;     Deal  with  it,  as  Christ  did  with 


325 

Peter,  when  he  thrice  asked  him,  "  Lovest  thou  me  ? "  till 
he  was  grieved,  and  answers,  "  Lord,  thou  knowest  that  I 
love  thee."  So  grieve  and  shame  thy  heart  out  of  its 
stupidity,  till  thou  canst  truly  say,  "  I  know,  and  my  Lord 
knows,  that  I  love  him." 

13.  (2.)  The  next  affection  to  be  excited  in  heavenly 
contemplation,  is  desire.  The  object  of  it  is  goodness 
considered  as  absent,  or  not  yet  attained.  If  love  be  hot, 
desire  will  not  be  cold.  Think  with  thyself,  "  What 
have  I  seen  1  O  the  incomprehensible  glory !  O  the 
transcendant  beauty  !  O  blessed  souls  that  now  enjoy  it ! 
who  see  a  thousand  times  more  clearly  what  I  have  seen 
at  a  distance,  and  through  dark  interposing  clouds ! 
What  a  difference  between  my  state  and  theirs  !  I  am 
sighing,  and  they  are  singing ;  I  am  offending,  and  they 
are  pleasing  God.  I  am  a  spectacle  of  pity,  like  a  Job  or 
a  Lazarus,  but  they  are  perfect,  and  without  blemish.  I 
am  here  entangled  in  the  love  of  the  world,  while  they  are 
swallowed  up  in  the  love  of  God.  They  have  none  of  my 
cares  and  fears :  they  weep  not  in  secret ;  they  languish 
not  in  sorrows:  these  "tears  are  wiped  away  from  their 
eyes."  O  happy,  a  thousand  times  happy  souls  !  Alas, 
that  I  must  dwell  in  sinful  flesh,  when  my  brethren  and 
companions  dwell  with  God !  How  far  out  of  sight  and 
reach  of  their  high  enjoyment  do  I  here  live  !  What 
poor  feeble  thoughts  have  I  of  God  !  What  cold  affections 
towards  him !  How  little  have  I  of  that  life,  that  love, 
that  joy,  in  which  they  continually  live  !  How  soon  doth 
that  little  depart,  and  leave  me  in  thicker  darkness ! 
Now  and  then  a  spark  falls  upon  my  heart,  and  while  I 
gaze  upon  it,  it  dies,  or  rather  my  cold  heart  quenches  it. 
But  they  have  their  light  in  his  light,  and  drink  continually 
at  the  spring  of  joys.  Here  we  are  vexing  each  other 
with  quarrels,  when  they  are  of  one  heart  and  voice,  and 
daily  sound  forth  the  hallelujahs  of  heaven  with  perfect 


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harmony.  O  what  a  feast  hath  my  faith  beheld,  and  what 
a  famine  is  yet  in  my  spirit !  O  blessed  souls  !  I  may  not, 
I  dare  not,  envy  your  happiness ;  I  rather  rejoice  in  my 
brother's  prosperity,  and  am  glad  to  think  of  the  day 
when  I  shall  be  admitted  into  your  fellowship.  I  wish  not 
to  displace  you,  but  to  be  so  happy  as  to  be  with  you. 
Why  must  I  stay,  and  weep,  and  wait?  My  Lord  is  gone  i 
he  hath  left  this  earth,  and  is  entered  into  his  glory  :  my 
brethren  are  gone ;  my  friends  are  there ;  my  house,  my 
hope,  my  all,  is  there.  When  I  am  so  far  distant  from 
my  God,  wonder  not  what  aileth  me,  for  I  now  complain : 
an  ignorant  Micah  will  do  so  for  his  idol,  and  shall  not 
my  soul  do  so  for  the  living  God?  Had  I  no  hope  of 
enjoyment,  I  would  go  hide  myself  in  the  deserts,  and  lie 
and  howl  in  some  obscure  wilderness,  and  spend  my  days 
in  fruitless  wishes ;  but  since  it  is  the  land  of  my  promised 
rest,  and  the  state  I  must  myself  be  advanced  to,  and  my 
soul  draws  near,  and  is  almost  at  it,  I  will  love  and  long, 
I  will  look  and  desire,  I  will  be  breathing.  "  How  long, 
Lord!  how  long  wilt  thou  suffer  this  soul  to  pant  and 
groan,  and  not  open  to  him  who  waits,  and  longs  to  be 
with  thee!"  Thus,  Christian  Reader,  let  thy  thoughts 
aspire,  till  thy  soul  longs,  as  David,  "  O  that  one  would 
give  me  to  drink  of  the  wells  of  salvation ! "  And  till 
thou  canst  say  as  he  did,  "  I  have  longed  for  thy  salvation, 
O  Lord ! "  And  as  the  mother  and  brethren  of  Christ, 
when  they  could  not  come  at  him,  because  of  the  mul- 
titude, sent  to  him,  saying,  "  Thy  mother  and  brethren 
stand  without,  desiring  to  see  thee;"  so  let  thy  message 
to  him  be,  and  he  will  own  thee  ;  for  he  hath  said,  "  They 
that  hear  my  word,  and  do  it,  are  my  mother  and  my 
brethren." 

14.  (3.)  Another  affection  to  be  exercised  in  heavenly 
contemplation,  is  hope.  This  helps  to  support  the  soul 
under  sufferings,  animates  it  to  the  greatest  difficulties, 


gives  it  firmness  in  the  most  shaking  trials,  enlivens  it  in 
duties,  and  is  the  very  spring  that  sets  all  the  wheels 
a-going.  Who  would  believe  or  strive  for  heaven,  if  it 
were  not  for  the  hope  that  he  hath  to  obtain  it  ?  Who 
would  pray,  but  for  the  hope  to  prevail  with  God  ?  If 
your  hope  dies,  your  duties  die,  your  endeavors  die,  your 
joys  die,  and  your  soul  dies.  And  if  your  hope  be  not  in 
exercise;  but  asleep,  it  is  next  to  dead.  Therefore, 
Christian  Reader,  when  thou  art  winding  up  thy  affections 
to  heaven,  forget  not  to  give  one  lift  to  thy  hope.  Think 
thus,  and  reason  thus  with  thy  own  heart :  "  Why  should 
I  not  confidently  and  comfortably  hope,  when  my  soul  is 
in  the  hands  of  so  compassionate  a  Saviour,  and  when  the 
kingdom  is  at  the  disposal  of  so  bountiful  a  God  ?  Did 
he  ever  discover  the  least  backwardness  to  my  good,  or 
inclination  to  my  ruin?  Hath  he  not  sworn,  that  he 
delights  not  in  the  death  of  him  that  dieth,  but  rather  that 
he  should  repent  and  live  ?  Have  not  all  his  dealings 
witnessed  the  same  ?  Did  he  not  mind  me  of  my  danger, 
when  I  never  feared  it,  because  he  would  have  me  escape 
it?  Did  he  not  mind  me  of  my  happiness,  when  I  had 
no  thoughts  of  it,  because  he  would  have  me  enjoy  it  ? 
How  often  hath  he  drawn  me  to  himself,  and  his  Christ, 
when  I  have  drawn  backward!  How  hath  his  Spirit 
incessantly  solicited  my  heart !  And  would  he  have  done 
all  this,  if  he  had  been  willing  that  I  should  perish? 
Should  I  not  hope,  if  an  honest  man  had  promised  me 
something  in  his  power  ?  And  shall  I  not  hope,  when  I 
have  the  covenant  and  oath  of  God  ?  It  is  true,  the  glory 
is  out  of  sight;  we  have  not  beheld  the  mansions  of  the 
saints;  but  is  not  the  promise  of  God  more  certain  than 
our  sight  ?  We  must  not  be  saved  by  sight,  but  '  by  hope, 
and  hope  that  is  seen  is  not  hope ;  for  what  a  man  seeth, 
why  doth  he  yet  hope  for?  But  if  we  hope  for  that  we 
see  not,  then  do  we  with  patience  wait  for  it.'     I  have 


328 

been  ashamed  of  my  hope  in  an  arm  of  flesh,  but  hope  in 
the  promise  of  God  maketh  not  ashamed.  In  my  greatest 
sufferings,  I  will  say,  '  The  Lord  is  my  portion ;  therefore 
will  I  hope  in  him.  The  Lord  is  good  unto  them  that 
wait  for  him,  to  the  soul  that  seeketh  him.  It  is  good 
that  a  man  should  both  hope  and  quietly  wait  for  the 
salvation  of  the  Lord.  For  the  Lord  will  not  cast  off  for 
ever.  But  though  he  cause  grief,  yet  will  he  have  com- 
passion, according  to  the  multitude  of  his  mercies.' 
Though  I  languish  and  die,  yet  will  I  hope ;  for  '  the 
righteous  hath  hope  in  his  death.'  Though  I  must  lie 
down  in  dust  and  darkness,  yet  there  '  my  flesh  shall  rest 
in  hope.'  And  when  my  flesh  hath  nothing  to  rejoice  in, 
yet  will  I  '  hold  fast  the  rejoicing  of  the  hope  firm  unto 
the  end ; '  for  the  hope  of  the  righteous  shall  be  gladness. 
Indeed,  if  I  was  myself  to  satisfy  divine  justice,  then 
there  had  been  no  hope  :  but  Christ  hath  brought  in  a 
better  hope,  '  by  which  we  drew  nigh  unto  God.5  Or,  if 
I  had  to  do  with  a  feeble  creature,  there  were  small  hope ; 
for  how  could  he  raise  this  body  from  the  dust,  and  lift 
me  above  the  sun?  But  what  is  this  to  the  Almighty 
Power,  which  made  the  heavens  and  the  earth  out  of 
nothing  ?  Cannot  that  power  which  raised  Christ  from 
the  dead,  raise  me  ?  and  that  which  hath  glorified  the 
Head,  glorify  also  the  members  ?  Doubtless,  by  the  blood 
of  his  covenant,  God  will  send  forth  his  prisoners  out  of 
the  pit,  wherein  is  no  water ;  therefore  will  I  '  turn  to  the 
strong-hold,  as  a  prisoner  of  hope.'  " 

15.  (4.)  Courage  or  boldness  is  another  affection  to  be 
exercised  in  heavenly  contemplation.  It  leadeth  to  resolu- 
tion, and  concludeth  in  action.  When  you  have  raised 
your  love,  desire,  and  hope,  go  on,  and  think  thus  with 
yourself — "  Will  God  indeed  dwell  with  men  1  And  is 
there  such  a  glory  within  the  reach  of  hope  ?  Why  then 
do  I  not  lay  hold  upon  it  ?     Where  is  the  cheerful  vigor 


329 

of  my  spirit  ?  Why  do  I  not  gird  up  the  loins  of  my 
mind?  Why  do  not  I  set  upon  my  enemies  on  every 
side,  and  valiantly  break  through  all  resistance  ?  What 
should  stop  me,  or  intimidate  me  ?  Is  God  with  me,  or 
against  me  in  the  work  1  Will  Christ  stand  by  me,  or 
will  he  not  ?  If  God  and  Christ  be  for  me,  who  can  be 
against  me  ?  In  the  work  of  sin,  almost  all  things  are 
ready  to  help  us,  and  only  God  and  his  servants  are  against 
us,  yet  how  ill  doth  that  work  prosper  in  our  hands !  But 
in  my  course  to  heaven,  almost  all  things  are  against  me, 
but  God  is  for  me ;  and  therefore  how  happily  doth  the 
work  succeed !  Do  I  set  upon  this  work  in  my  own 
strength,  or  rather  in  the  strength  of  Christ  my  Lord? 
And  '  cannot  I  do  all  things  through  him  that  strengthens 
me  ? '  Was  he  ever  foiled  by  an  enemy  ?  He  hath  indeed 
been  assaulted ;  but  was  he  ever  conquered  ?  Why  then 
doth  my  flesh  urge  me  with  the  difficulties  of  the  work  ? 
Is  any  thing  too  hard  for  Omnipotence  ?  May  not  Peter 
boldly  walk  on  the  sea,  if  Christ  give  the  word  of  com- 
mand? If  he  begin  to  sink,  is  it  from  the  weakness  of 
Christ,  or  the  smallness  of  his  faith  ?  Do  I  not  well 
deserve  to  be  turned  into  hell,  if  mortal  threats  can  drive 
me  thither?  Do  I  not  well  deserve  to  be  shut  out  of 
heaven,  if  I  will  be  frightened  from  thence  with  the  re- 
proach of  tongues  ?  What  if  it  were  father,  or  mother,  or 
husband,  or  wife,  or  the  nearest  friend  I  have  in  the  world, 
if  they  may  be  called  friends  that  would  draw  me  to  dam- 
nation, should  I  not  forsake  all  that  would  keep  me  from 
Christ  ?  Will  their  friendship  countervail  the  enmity  of 
God,  or  be  any  comfort  to  my  condemned  soul  ?  Shall  I 
be  yielding  to  the  desires  of  men,  and  only  harden  myself 
against  the  Lord  ?  Let  them  beseech  me  upon  their 
knees,  I  will  scorn  to  stop  my  course  to  behold  them ;  I 
will  shut  my  ears  to  their  cries :  let  them  flatter  or  frown  ; 
29 


330 

let  them  draw  out  tongues  and  swords  against  me  ;  I  am 
resolved  in  the  strength  of  Christ  to  break  through,  and 
look  upon  them  as  dust.  If  they  would  entice  me  with 
preferment,  even  with  the  kingdoms  of  the  world,  I  will 
no  more  regard  them  than  the  dung  of  the  earth.  O 
blessed  rest !  O  glorious  state  !  Who  would  sell  thee  for 
dreams  and  shadows  ?  Who  would  be  enticed  or  affrighted 
from  thee  1  Who  would  not  strive,  and  fight,  and  watch, 
and  run,  and  that  with  violence,  even  to  the  last  breath, 
in  order  to  obtain  thee  ?  Surely  none  but  those  that  know 
thee  not,  and  believe  not  thy  glory." 

16.  (5.)  The  last  affection  to  be  exercised  in  heavenly 
contemplation,  is  joy.  Love,  desire,  hope,  and  courage, 
all  tend  to  raise  our  joy.  This  is  so  desirable  to  every 
man  by  nature,  and  so  essentially  necessary  to  constitute 
our  happiness,  that  I  hope  I  need  not  say  much  to  per- 
suade you  to  any  thing  that  would  make  your  life  delight- 
ful. Supposing  you  therefore  already  convinced  that  the 
pleasures  of  the  flesh  are  brutish  and  perishing,  and  that 
your  solid  and  lasting  joy  must  be  from  heaven,  instead  of 
persuading,  I  shall  proceed  in  directing.  Reader,  if  thou 
hast  managed  well  the  former  work,  thou  art  got.  within 
sight  of  thy  rest — thou  believest  the  truth  of  it — thou  art 
convinced  of  its  excellency — thou  art  fallen  in  love  with 
it — thou  longest  after  it — thou  hopest  for  it — and  thou  art 
resolved  to  venture  courageously  for  obtaining  it.  But  is 
there  any  work  for  joy  in  this  ?  We  delight  in  the  good 
we  possess  ;  it  is  present  good  that  is  the  object  of  joy  : 
and  thou  wilt  say,  "  Alas,  I  am  yet  without  it!"  But 
think  a  little  further  with  thyself.  Is  it  nothing  to  have  a 
deed  of  gift  from  God  1  Are  his  infallible  promises  no 
ground  of  joy  1  Is  it  nothing  to  live  in  daily  expectations 
of  entering  into  the  kingdom  1  Is  not  my  assurance  of 
being  hereafter  glorified,  a  sufficient  ground  for  inexpressi- 
ble joy  ?     Is  it  not  a  delight  to  the  heir  of  a  kingdom  to 


331 

think  of  what  he  must  soon  possess,  though  at  present  he 
little  differ  from  a  servant  ?  Have  we  not  both  command 
and  example,  for  "  rejoicing  in  hope  of  the  glory  of  God  %  " 
17.  Here  then,  Reader,  take  thy  heart  once  more,  and 
carry  it  to  the  top  of  the  highest  mount ;  show  it  the  king- 
dom of  Christ,  and  the  glory  of  it ;  and  say  to  it,  "  All  this 
will  thy  Lord  give  thee  who  hast  believed  in  him,  and 
been  a  worshipper  of  him.  *  It  is  the  Father's  good  plea- 
sure to  give  thee  this  kingdom.'  Seest  thou  this  astonish- 
ing  glory  which  is  above  thee  1  All  this  is  thy  own  inher- 
itance. This  crown  is  thine,  these  pleasures  are  thine ; 
this  company,  this  beautiful  place,  are  all  thine ;  because 
thou  art  Christ's,  and  Christ  is  thine  :  when  thou  wast 
united  to  him,  thou  hadst  all  these  with  him."  Thus  take 
thy  heart  into  the  land  of  promise ;  show  it  the  pleasant 
hills  and  fruitful  valleys ;  show  it  the  clusters  of  grapes 
which  thou  hast  gathered,  to  convince  it  that  it  is  a  blessed 
land,  flowing  with  better  than  milk  and  honey.  Enter  the 
gates  of  the  holy  city,  walk  through  the  streets  of  the  new 
Jerusalem,  "  walk  about  Sion,  and  go  round  about  her  ; 
tell  the  towers  thereof:  mark  well  her  bulwarks  ;  consider 
her  palaces;  that  thou  mayest  tell  it  to"  thy  soul.  Hath 
it  not  the  glory  of  God,  and  is  not  her  light  like  unto  a 
stone  most  precious,  even  like  a  jasper  stone,  clear  as 
crystal  ?  See  the  "  twelve  foundations  of  her  walls,  and 
in  them  the  names  of  the  twelve  apostles  of  the  Lamb. 
And  the  building  of  the  walls  of  it  are  of  jasper;  and  the 
city  is  pure  gold,  like  unto  clear  glass ;  and  the  founda- 
tions are  garnished  with  all  manner  of  precious  stones. 
And  the  twelve  gates  are  twelve  pearls,  every  several  gate 
is  of  one  pearl,  and  the  street  of  the  city  is  pure  gold,  as  it 
were  transparent  glass.  There  is  no  temple  in  it ;  for  the 
Lord  God  Almighty  and  the  Lamb,  are  the  temple  of  it. 
It  hath  no  need  of  the  sun,  neither  of  the  moon  in  it,  for 
the  glory  of  God  doth  lighten  it,  and  the  Lamb  is  the 


332 

light  thereof;  and  the  nations  of  them  which  are  saved 
shall  walk  in  the  light  of  it.  These  sayings  are  faithful 
and  true  ;  and  the  Lord  God  of  the  holy  prophets  sent  his 
angels,"  and  his  own  Son,  "  to  show  unto  his  servants  the 
things  which  must  shortly  be  done."  Say  now  to  all  this, 
"  This  is  thy  rest,  O  my  soul  !  And  this  must  be  the 
place  of  thy  everlasting  habitation.  Let  all  the  sons  of 
Sion  rejoice ;  let  the  daughters  of  Jerusalem  be  glad ;  for 
great  is  the  Lord,  and  greatly  to  be  praised  in  the  city  of 
our  God,  in  the  mountain  of  his  holiness.  Beautiful  for 
situation,  the  joy  of  the  whole  earth,  is  Mount  Sion.  God 
is  known  in  her  palaces  for  a  refuge." 

18.  Yet  proceed  on.  The  soul  that  loves,  ascends 
frequently  and  runs  familiarly  through  the  streets  of  the 
heavenly  Jerusalem,  visiting  the  patriarchs  and  prophets,, 
saluting  the  apostles,  and  admiring  the  armies  of  martyrs ; 
so  do  thou  lead  on  thy  heart  as  from  street  to  street;  bring' 
it  into  the  palace  of  the  Great  King :  lead  it,  as  it  were, 
from  chamber  to  chamber.  Say  to  it,  "Here  must  I 
lodge :  here  must  I  live ;  here  must  I  praise ;  here 
must  I  love,  and  be  beloved.  I  must  shortly  be  one  of 
this  heavenly  choir,  and  be  better  skilled  in  the  music, 
Among  this  blessed  company  must  I  take  up  my  place ; 
my  voice  must  join  to  make  up  the  melody.  My  tears 
must  then  be  wiped  away ;  my  groans  be  turned  to 
another  tune;  my  cottage  of  clay  be  changed  to  this 
palace ;  my  prison  rags  to  these  splendid  robes ;  and  my 
sordid  flesh  shall  be  put  off,  and  such  a  sun-like  spiritual 
body  be  put  on ;  '  for  the  former  things  are  here  passed 
away.'  '  Glorious  things  are  spoken  of  thee,  O  city  of 
God ! '  When  I  look  upon  this  glorious  place,  what  a 
dunghill  and  dungeon  methinks  is  earth !  O  what  dif- 
ference betwixt  a  man  feeble,  pained,  groaning,  dying, 
rotting  in  the  grave,  and  one  of  these  triumphant  shining 
saints !     Here  shall  I  drink  of  the  river  of  pleasures,  the 


333 

streams  whereof  make  glad  the  city  of  God.  Must  Israel, 
under  the  bondage  of  the  law  serve  the  Lord  i  with  joy- 
fulness,  and  with  gladness  of  heart,  for  the  abundance  of 
all  things  1 '  Surely  I  shall  serve  him  with  joyfulness 
and  gladness  of  heart,  for  the  abundance  of  glory. 
Did  persecuted  saints  '  take  joyfully  the  spoiling  of 
their  goods  ? '  And  shall  not  I  take  joyfully  such  a  full 
reparation  of  all  my  losses  ?  Was  it  a  celebrated  '  day 
wherein  the  Jews  rested  from  their  enemies,'  because  it 
'was  turned  unto  them  from  sorrow  to  joy,  and  from 
mourning  into  a  good  day  1 '  What  a  day  then  will  that 
be  to  my  soul,  whose  rest  and  change  will  be  inconceivably 
greater!  'When  the  wise  men  saw  the  star'  that  led 
to  Christ,  '  they  rejoiced  with  exceeding  great  joy  ; '  but  I 
shall  shortly  see  him,  who  is  himself  '  the  bright  and 
morning  Star.'  If  the  disciples  '  departed  from  the 
sepulchre  with  great  joy,'  when  they  had  but  heard  that 
their  Lord  '  was  risen  from  the  dead ; '  what  will  be  my 
joy,  when  I  shall  see  him  reigning  in  glory,  and  myself 
raised  to  a  blessed  communion  with  him !  Then  shall  I 
indeed  have  '  beauty  for  ashes,  the  oil  of  joy  for  mourning, 
and  the  garment  of  praise  for  the  spirit  of  heaviness ; ' 
and  Sion  shall  be  made  '  an  eternal  excellency,  a  joy  of 
many  generations.'  Why  then  do  I  not  arise  from  the 
dust  and  cease  my  complaints  1  Why  do  I  not  trample 
on  vain  delights,  and  feed  on  the  foreseen  delights  of 
glory?  Why  is  not  my  life  a  continual  joy,  and  the 
savor  of  heaven  perpetually  upon  my  spirit?  " 

19.  Let  me  here  observe,  that  there  is  no  necessity  to 
exercise  these  affections,  either  exactly  in  this  order,  or 
all  at  one  time.  Sometimes  one  of  thy  affections  may 
need  more  exciting,  or  may  be  more  lively  than  the  rest ; 
or  if  thy  time  be  short,  one  may  be  exercised  one  day  and 
another  upon  the  next;  all  which  must  be  left  to  thy 
29* 


334 

prudence  to  determine.  Thou  hast  also  an  opportunity  7 
if  inclined  to  ma'ke  use  of  it,  to  exercise  opposite  and 
more  mixed  affections;  such  as — hatred  of  sin,  which 
would  deprive  thy  soul  of  these  immortal  joys — godly  fear, 
lest  thou  shouldst  abuse  thy  mercy — godly  shame  and 
grief  for  having  abused  it— unfeigned  repentance — self- 
indignation — jealousy  over  thy  heart — and  pity  for  those 
who  are  in  danger  of  losing  these  immortal  joys. 

20.  (III.)  We  are  also  to  take  notice,  how  heavenly 
contemplation  is  promoted  by  soliloquy  and  prayer. 
Though  consideration  be  the  chief  instrument  in  this 
work,  yet,  by  itself,  it  is  not  likely  to  affect  the  heart.  In 
this  respect,  contemplation  is  like  preaching,  where  the 
mere  explaining  of  truths  and  duties  is  seldom  attended 
with  such  success,  as  the  lively  application  of  them  to  the 
conscience ;  and  especially  when  a  divine  blessing  is 
earnestly  sought  for  to  accompany  such  application. 

21.  (1.)  By  soliloquy,  or  a  pleading  the  case  with  thy- 
self, thou  must  in  thy  meditation  quicken  thy  own  heart. 
Enter  into  a  serious  debate  with  it.  Plead  with  it  in  the 
most  moving  and  affecting  language,  and  urge  it  with  the 
most  powerful  and  weighty  arguments.  It  is  what  holy 
men  of  God  have  practised  in  all  ages.  Thus  David, 
« Why  art  thou  cast  down,  O  my  soul  1  And  why  art 
thou  disquieted  within  me  ?  Hope  thou  in  God  ;  for  I 
shall  yet  praise  him,  who  is  the  health  of  my  countenance, 
and  my  God."  And  again,  "Bless  the  Lord,  O  my  soul  1 
and  all  that  is  within  me,  bless  his  holy  name  !  Bless  the 
Lord,  O  my  soul !  and  forget  not  all  his  benefits  I"  This 
soliloquy  is  to  be  made  use  of  according  to  the  several 
affections  of  the  soul,  and  according  to  its  several  neces- 
sities. It  is  a  preaching  to  one's  self;  for  as  every  good 
master  or  father  of  a  family  is  a  good  preacher  to  his  own 
family ;  so  every  good  Christian  is  a  good  preacher  to  his 
own  soul.      Therefore  the  very  same  method  which  a 


335 

minister  should  use  in  his  preaching  to  others,  every 
Christian  should  endeavor  after  in  speaking  to  himself. 
Observe  the  matter  and  manner  of  the  most  heart-affecting 
minister ;  let  him  be  as  a  pattern  for  your  imitation  ;  and 
the  same  way  that  he  takes  with  the  hearts  of  his  people, 
do  thou  also  take  with  thy  own  heart.  Do  this  in  thy 
heavenly  contemplation ;  explain  to  thyself  the  things  on 
which  thou  dost  meditate ;  confirm  thy  faith  in  them  by 
Scripture  :  and  then  apply  them  to  thyself,  according  to 
their  nature,  and  thy  own  necessity.  There  is  no  need 
to  object  against  this,  from  a  sense  of  thy  own  inability. 
Doth  not  God  command  thee  to  "  teach  the  Scriptures 
diligently  unto  thy  children,  and  talk  of  them  when  thou 
sittest  in  thy  house,  and  when  thou  walkest  by  the  way, 
and  when  thou  liest  down,  and  when  thou  risest  up?" 
And  if  thou  must  have  some  ability  to  teach  thy  children, 
much  more  to  teach  thyself;  and  if  thou  canst  talk  of 
divine  things  to  others  why  not  also  to  thy  own  heart  ? 

22.  (2.)  Heavenly  contemplation  is  also  promoted  by 
speaking  to  God  in  prayer,  as  well  as  by  speaking  to 
ourselves  in  soliloquy.  Ejaculatory  prayer  may  very 
properly  be  intermixed  with  meditation  as  a  part  of  the 
duty.  How  often  do  we  find  David,  in  the  same  psalm, 
sometimes  pleading  with  his  soul,  and  sometimes  with 
God  !  The  apostle  bids  us  "speak  to  ourselves  in  psalms, 
and  hymns,  and  spiritual  songs ;  "  and  no  doubt-  we  may 
also  speak  to  God  in  them.  This  keeps  the  soul  sensible 
of  the  divine  presence,  and  tends  greatly  to  quicken  and 
raise  it.  As  God  is  the  highest  object  of  our  thoughts,  so 
our  viewing  of  him,  speaking  to  him,  and  pleading  with 
him,  more  elevates  the  soul,  and  excites  the  affections, 
than  any  other  part  of  meditation.  Though  we  remain 
unaffected,  while  we  plead  the  case  with  ourselves  :  yet, 
when  we  turn  our  speech  to  God,  it  may  strike  us  with 
awe  ;    and  the  holiness   and  majesty  of  him  whom  we 


336 

speak  to,  may  cause  both  the  matter  and  words  to  pierce 
thee  deeper.  When  we  read,  that  "  Isaac  went  out  to 
meditate  in  the  field,"  the  margin  says,  "to  pray;"  for 
the  Hebrew  word  signifies  both.  Thus  in  our  meditations, 
to  intermix  soliloquy  and  prayer ;  sometimes  speaking  to 
our  own  hearts,  and  sometimes  to  God,  is,  I  apprehend, 
the  highest  step  we  can  advance  to  in  this  heavenly  work. 
Nor  should  we  imagine  it  will  be  as  well  to  take  up  with 
prayer  alone,  and  lay  aside  meditation ;  for  they  are 
distinct  duties,  and  must  both  of  them  be  performed.  We 
need  one  as  well  as  the  other,  and  therefore  shall  wrong 
ourselves  by  neglecting  either.  Besides,  the  mixture  of 
them,  like  music,  will  be  more  engaging ;  as  the  one 
serves  to  put  life  into  the  other.  And  our  speaking  to 
ourselves  in  meditation,  should  go  before  our  speaking  to 
God  in  prayer.  For  want  of  attending  to  this  due  order, 
men  speak  to  God  with  far  less  reverence  and  affection 
than  they  would  speak  to  an  angel,  if  he  should  appear  to 
them ;  or  to  a  judge,  if  they  were  speaking  for  their  lives. 
Speaking  to  the  God  of  heaven  in  prayer,  is  a  weightier 
duty  than  most  are  aware  of. 


337 


CHAPTER  XV. 

Heavenly   Contemplation  assisted  by  sensible   Objects, 
and  guarded  against  a  treacherous  Heart. 

Sect.  1.  As  it  is  difficult  to  maintain  a  lively  impression  of  heavenly 
things,  therefore,  2.  (I.)  Heavenly  contemplation  may  be  assisted 
by  sensible  objects ;  3.  (1.)  If  we  draw  strong  suppositions  from 
sense;  and,  4 — 11.  (2.)  If  we  compare  the  objects  of  sense  with 
the  objects  of  faith,  several  instances  of  which  are  produced.  12. 
(II.)  Heavenly  contemplation  may  also  be  guarded  against  a 
treacherous  heart,  by  considering  13,  14.  (1.)  The  great  back- 
wardness of  the  heart  to  this  duty;  15.  (2.)  its  trifling  in  it;  16. 
(3.)  its  wandering  from  it,  and  17.  (4.)  its  too  abruptly  putting 
an  end  to  it. 

1.  The  most  difficult  part  of  heavenly  contemplation, 
is  to  maintain  a  lively  sense  of  heavenly  things  upon  our 
hearts.  It  is  easier,  merely  to  think  of  heaven  a  whole 
day,  than  to  be  lively  and  affectionate  in  those  thoughts  a 
quarter  of  an  hour.  Faith  is  imperfect,  for  we  are  re- 
newed but  in  part;  and  goes  against  a  world  of  resistance; 
and,  being  supernatural,  is  prone  to  decline  and  languish, 
unless  it  be  continually  excited.  Sense  is  strong,  ac- 
cording to  the  strength  of  the  flesh  ;  and  being  natural, 
continues  while  nature  continues.  The  objects  of  faith 
are  far  off;  but  those  of  sense  are  nigh.  We  must  go  as 
far  as  heaven  for  our  joys.  To  rejoice  in  what  we  never 
saw,  nor  ever  knew  the  man  that  did  see,  and  this  upon  a 
mere  promise  in  the  Bible,  is  not  so  easy  as  to  rejoice  in 
what  we  see  and  possess.  It  must  therefore  be  a  point  of 
spiritual  prudence,  to  call  in  sense  to  the  assistance  of 
faith.     It  will  be  a  good  work,  if  we  can  make  friends  of 


338 

these  usual  enemies,  and  make  them  instruments  for 
raising  us  to  God,  which  are  so  often  the  means  of 
drawing  us  from  him.  Why  hath  God  given  us  either 
our  senses,  or  their  common  objects,  if  they  might  not  be 
serviceable  to  his  praise  ?  Why  doth  the  Holy  Spirit 
describe  the  glory  of  the  New  Jerusalem,  in  expressions 
that  are  even  grateful  to  the  flesh  ?  Is  it  that  we  might 
think  heaven  to  be  made  of  gold  and  pearl?  or  that  saints 
and  angels  eat  and  drink  1  No  :  but  to  help  us  to  con- 
ceive of  them  as  we  are  able,  and  to  use  these  borrowed 
phrases  as  a  glass,  in  which  we  must  see  the  things 
themselves  imperfectly  represented,  till  we  come  to  the 
immediate  and  perfect  sight. — And  besides  showing  how 
heavenly  contemplation  may  be  assisted  by  sensible  ob- 
jects,— this  chapter  will  also  show  how  it  may  be  pre- 
served from  a  wandering  heart. 

2.  (I.)  In  order  that  heavenly  contemplation  may  be 
assisted  by  sensible  objects,  let  me  only  advise  to  draw 
strong  suppositions  from  sense, — and  to  compare  the 
objects  of  sense  with  the  objects  of  faith. 

3.  (1.)  For  the  helping  of  thy  affections  in  heavenly 
contemplation,  draw  as  strong  suppositions  as  possible 
from  thy  senses.  Think  on  the  joys  above,  as  boldly  as 
Scripture  hath  expressed  them.  Bring  down  thy  con- 
ceptions to  the  reach  of  sense.  Both  love  and  joy  are 
promoted  by  familiar  acquaintance.  When  we  attempt  to 
think  of  God  and  glory,  without  the  Scripture  manner  of 
representing  them,  we  are  lost  and  have  nothing  to  fix 
our  thoughts  upon  ;  we  set  them  so  far  from  us,  that  our 
thoughts  are  strange,  and  we  are  ready  to  say,  "  What  is 
above  us,  is  nothing  to  us."  To  conceive  of  God  and 
glory,  only  as  above  our  conception,  will  beget  but  little 
love ;  or  as  above  our  love,  will  produce  little  joy. ' 
Therefore  put  Christ  no  farther  from  you  than  he  hath 
put  himself,  lest  the  divine  nature  be  again  inaccessible, 


339 

Think  of  Christ  as  in  our  own  glorified  nature.  Think 
of  glorified  saints,  as  men  made  perfect.  Suppose  thyself 
a  companion  with  John,  in  his  survey  of  the  New 
Jerusalem,  and  viewing  the  thrones,  the  majesty,  the 
heavenly  hosts,  the  shining  splendor,  which  he  saw. 
Suppose  thyself  his  fellow-traveller  into  the  celestial 
kingdom,  and  that  thou  hadst  seen  all  the  saints  in  their 
white  robes,  with  palms  in  their  hands  ;  and  that  thou 
hadst  heard  those  "  songs  of  Moses  and  of  the  Lamb." 
If  thou  hadst  really  seen  and  heard  these  things,  in  what  a 
rapture  wouldst  thou  have  been  ?  And  the  more  seriously 
thou  puttest  this  supposition  to  thyself,  the  more  will 
meditation  elevate  thy  heart.  Do  not,  like  the  Papists, 
draw  them  in  pictures ;  but  get  the  liveliest  picture  of 
them  in  thy  mind  that  thou  possibly  canst,  by  contem- 
plating the  scripture  account  of  them,  till  thou  canst  say, 
"  Methinks  I  see  a  glimpse  of  glory  !  Methinks  I  hear 
the  shouts  of  joy  and  praise,  and  even  stand  by  Abraham 
and  David,  Peter  and  Paul,  and  other  triumphant  souls  ! 
Methinks  I  even  see  the  Son  of  God  appearing  in  the 
clouds,  and  the  world  standing  at  his  bar  to  receive  their 
doom  ;  and  hear  him  say,  '  Come,  ye  blessed  of  my 
Father  ; '  and  see  them  go  rejoicing  into  the  joy  of  their 
Lord  !  My  very  dreams  of  these  things  have  sometimes 
greatly  affected  me,  and  should  not  these  just  suppositions 
much  more  affect  me  ?  What  if  I  had  seen,  with  Paul, 
those  'unutterable  things?'  Or,  with  Stephen,  had 
seen  '  heaven  opened,  and  Christ  sitting  at  the  right 
hand  of  God?'  Surely  that  one  sight  was  worth  his 
storm  of  stones.  What  if  I  had  seen,  as  Micaiah  did, 
'the  Lord  sitting  upon  his  throne,  and  all  the  host  of 
heaven  standing  on  his  right  hand,  and  on  his  left?' 
Such  things  did  these  men  of  God  see  ;  and  I  shall 
shortly  see  far  more  than  they  ever  saw,  till  they  were 
loosed  from  the  flesh,  as  I  must  be."     Thus  you  see  how 


340 

it  excites  our  affections  in  this  heavenly  work,  if  we  make 
strong  and  familiar  suppositions  from  our  bodily  senses, 
concerning  the  state  of  blessedness,  as  the  Spirit  hath  in 
condescending  language  expressed  it. 

4.  (2.)  The  other  way  in  which  our  senses  may 
promote  this  heavenly  work,  is,  by  comparing  the  objects 
of  sense  with  the  objects  of  faith.  As  for  instance  :  You 
may  strongly  argue  with  your  hearts  from  the  corrupt 
delights  of  sensual  men,  to  the  joys  above.  Think  with 
yourselves,  "Is  it  such  a  delight  to  a  sinner  to  do 
wickedly  ?  And  will  it  not  be  delightful  indeed  to  live 
with  God  ?  Hath  the  drunkard  such  delights  in  his  cups, 
that  the  fears  of  damnation  will  not  make  him  forsake 
them  ?  Will  the  whoremonger  rather  part  with  his  credit, 
estate,  and  salvation,  than  with  his  brutish  delights  ?  If 
the  way  to  hell  can  afford  such  pleasure,  what  then  are 
the  pleasures  of  the  saints  in  heaven  !  ■  If  the  covetous 
man  hath  so  much  pleasure  in  his  wealth,  and  the 
ambitious  man  in  places  of  power  and  titles  of  honor  ; 
what  then  have  the  saints  in  everlasting  treasures,  and  in 
heavenly  honors,  where  we  shall  be  set  above  principalities 
and  powers,  and  be  made  the  glorious  spouse  of  Christ ! 
How  delightfully  will  the  voluptuous  follow  their  recrea- 
tions from  morning  to  night,  or  sit  at  their  cards  and  dice 
nights  and  days  together  !  O  the  delight  we  shall  have 
when  we  come  to  our  rest,  in  beholding  the  face  of  the 
living  God,  and  in  singing  forth  the  praises  unto  him  and 
the  Lamb  ! " — Compare  also  the  delights  above,  with  the 
lawful  and  moderate  delights  of  sense.  Think  with 
thyself,  "  How  sweet  is  food  to  my  taste  when  I  am 
hungry,  especially  if  it  be  as  Isaac  said,  '  such  as  I  love,' 
which  my  temperance  and  appetite  incline  to  !  What 
delight  then  must  my  soul  have  in  feeding  upon  '  Christ, 
the  living  bread,'  and  in  '  eating  with  him  at  his  table  in 
his  kingdom ! '     Was  a  mess  of  pottage  so  sweet  to  Esau 


341 

in  his  hunger,  that  he  would  buy  it  at  so  dear  a  rate  as  his 
birthright  ?  How  highly  then  should  I  value  this  never- 
perishing  food  !  How  pleasant  is  drink  in  the  extremity 
of  thirst,  scarcely  to  be  expressed  ;  enough  to  make  the 
strength  of  Samson  revive  !  O  how  delightful  will  it  be 
to  my  soul  to  drink  of  that  '  fountain  of  living  water, 
which  whoso  drinketh  it  shall  thirst  no  more ! '  How 
delightful  are  grateful  odors  to  the  smell  ;  or  music  to  the 
ear  ;  or  beautiful  sights  to  the  eye  !  What  fragrance  then 
hath  the  precious  ointment  which  is  poured  on  the  head 
of  our  glorified  Saviour,  and  which  must  be  poured  on  the 
head  of  all  his  saints,  and  will  fill  all  heaven  with  its 
odor !  How  delightful  is  the  music  of  the  heavenly  host ! 
How  pleasing  will  be  those  real  beauties  above  !  How 
glorious  the  building  not  made  with  hands,  the  house  that 
God  himself  dwells  in,  the  walks  and  prospects  in  the  city 
of  God,  and  the  celestial  paradise  I" 

5.  Compare  also  the  delights  above,  with  those  we  find 
in  natural  knowledge.  These  are  far  beyond  the  delights 
of  sense  ;  but  how  much  further  are  the  delightsv  of 
heaven  !  Think  then,  "  Can  an  Archimedes  be  so  taken 
up  with  his  mathematical  invention,  that  the  threats  of 
death  cannot  disengage  him,  but  he  will  die  in  the  midst 
of  his  contemplations  ?  Should  not  I  be  much  more  taken 
up  with  the  delights  of  glory,  and  die  with  these  con- 
templations fresh  upon  my  soul ;  especially  when  my 
death  will  perfect  my  delights,  while  those  of  Archimedes 
die  with  him  ?  What  exquisite  pleasure  is  it  to  dive  into 
the  secrets  of  nature,  and  find  out  the  mysteries  of  arts 
and  sciences ;  especially  if  we  make  a  new  discovery  in 
any  one  of  them  !  What  high  delights  are  there  then  in 
the  knowledge  of  God  and  Christ !  If  the  face  of  human 
learning  be  so  beautiful,  as  to  make  sensual  pleasures 
appear  base  and  brutish ;  how  beautiful  then  is  the  face  of 
30 


342 

God  !  When  we  meet  with  some  choice  book,  how  could 
we  read  it  day  and  night,  almost  forgetful  of  meat,  drink, 
or  sleep  !  What  delights  are  there  then  at  God's  right 
hand,  where  we  shall  know  in  a  moment,  all  that  is  to  be 
known ! " — Compare  also  the  delights  above  with  the 
delights  of  morality,  and  of  the  natural  affections.  What 
delight  had  many  sober  heathens  in  the  rules  and  practice 
of  moral  duties,  so  that  they  took  him  alone  for  an  honest 
man,  who  did  well  through  the  love  of  virtue,  and  not 
merely  for  fear  of  punishment ;  yea,  so  much  valued  was 
this  moral  virtue,  that  they  thought  man's  chief  happiness 
consisted  in  it.  Think  then,  "  What  excellency  will  there 
be  in  our  heavenly  perfection,  and  in  that  uncreated 
perfection  of  God  which  we  shall  behold  !  What  sweet- 
ness is  there  in  the  exercise  of  natural  love,  whether  to 
children,  parents,  yoke-fellows,  or  intimate  friends !  Does 
David  say  of  Jonathan,  '  thy  love  to  me  was  wonderful, 
passing  the  love  of  women  1 '  Did  the  soul  of  Jonathan 
cleave  to  David  ?  Had  Christ  himself  one  disciple  whom 
he  especially  loved,  and  who  was  wont  to  lean  on  his 
breast  1  If  then  the  delights  of  close  and  cordial  friend- 
ship be  so  great,  what  delight  shall  we  have  in  the 
friendship  of  the  Most  High,  and  in  our  mutual  intimacy 
with  Jesus  Christ,  and  in  the  dearest  love  of  the  saints  ! 
Surely  this  will  be  a  stricter  friendship,  and  these  more 
lovely  and  desirable  friends,  than  ever  the  sun  beheld; 
and  both  our  affections  to  our  Father  and  Saviour,  and 
especially  theirs  to  us,  will  be  such  as  we  never  knew 
here.  If  one  angel  could  destroy  a  host,  the  affections  of 
spirits  must  also  be  proportionably  stronger,  so  that  we 
shall  then  love  a  thousand  times  more  ardently  than  we 
can  now.  As  all  the  attributes  and  works  of  God  are 
incomprehensible,  so  is  this  of  love  :  he  will  love  us  in- 
finitely beyond  our  most  perfect  love  to  Him.  What  then 
will  there  be  in  this  mutual  love  ! " 


343 

6.  Compare  also  the  excellencies  of  heaven,  with  those 
glorious  works  of  creation  which  our  eyes  now  behold. 
What  wisdom,  power,  and  goodness,  are  manifested 
therein !  How  does  the  majesty  of  the  Creator  shine  in 
this  fabric  of  the  world !  "  His  works  are  great,  sought 
out  of  all  them  that  have  pleasure  therein."  What  divine 
skill  in  forming  the  bodies  of  men  or  beasts  !  What  excel- 
lency in  every  plant !  What  beauty  in  flowers !  What 
variety  and  usefulness  in  herbs,  plants,  fruits,  and  min- 
erals !  What  wonders  are  contained  in  the  earth  and  its 
inhabitants ;  the  ocean  of  waters,  with  its  motions  and 
dimensions;  and  the  constant  succession  of  spring  and 
autumn,  of  summer  and  winter  !  Think  then,  "  If  these 
things,  which  are  but  servants  to  sinful  man,  are  so  full  of 
mysterious  worth,  what  is  that  place  where  God  himself 
dwells,  and  which  is  prepared  for  just  men  made  perfect 
with  Christ !  What  glory  is  there  in  the  least  of  yonder 
stars  !  What  a  vast  resplendent  body  is  yonder  moon, 
and  every  planet !  What  an  inconceivable  glory  hath  the 
sun !  But  all  this  is  nothing  to  the  glory  of  heaven. 
Yonder  sun  must  there  be  laid  aside  as  useless.  Yonder 
is  but  darkness  to  the  lustre  of  my  Father's  house.  I 
shall  myself  be  as  glorious  as  that  sun.  This  whole  earth 
is  but  my  Father's  footstool.  This  thunder  is  nothing  to 
his  dreadful  voice.  These  winds  are  nothing  to  the  breath 
of  his  mouth.  If  the  <  sending  rain,  and  making  the  sun 
to  rise  on  the  just  and  on  the  unjust,'  be  so  wonderful,  how 
much  more  wonderful  and  glorious  will  that  sun  be,  which 
must  shine  on  none  but  saints  and  angels !  " — Compare 
also  the  enjoyments  above,  with  the  wonders  of  providence 
in  the  church  and  world.  Would  it  not  be  an  astonishing 
sight,  to  see  the  sea  stand  as  a  wall  on  the  right  hand,  and 
on  the  left,  and  the  dry  land  appear  in  the  midst,  and  the 
people  of  Israel  pass  safely  through,  and  Pharaoh  and  his 
host  drowned  ?  or  to  have  seen  the  ten  plagues  of  Egypt  1 


344 

or  the  rock  gushing  forth  streams  ?  or  manna  and  quails 
rained  from  heaven  ?  or  the  earth  opening  and  swallowing 
up  the  wicked  ?  But  we  shall  see  far  greater  things  than 
these ;  not  only  sights  more  wonderful,  but  more  delight- 
ful :  there  shall  be  no  blood,  nor  wrath  intermingled  ;  nor 
shall  we  cry  out  as  the  men  of  Beth-shemesh,  "  Who  is 
able  to  stand  before  this  holy  Lord  God?'5  How  astonish- 
ing, to  see  the  sun  stand  still  in  the  firmament :  or  the 
dial  of  Ahaz  go  back  ten  degrees  !  But  we  shall  see 
when  there  shall  be  no  sun  ;  or  rather  shall  behold  for 
ever  a  sun  of  infinitely  greater  brightness.  What  a  life 
should  we  live,  if  we  could  have  drought  or  rain  at  our 
prayers  :  or  have  fire  from  heaven  to  destroy  our  enemies, 
as  Elijah  had :  or  raise  the  dead,  as  Elisha ;  or  miracu- 
lously cure  diseases,  and  speak  all  languages,  as  the  apos- 
tles !  Alas,  these  are  nothing  to  the  wonders  we  shall  see 
and  possess  with  God  :  and  all  of  them  wonders  of  good- 
ness and  love  !  We  shall  ourselves  be  the  subjects  of 
more  wonderful  mercies  than  any  of  these.  Jonah  was 
raised  but  from  a  three  days'  burial  in  the  belly  of  a  fish ; 
but  we  shall  be  raised  from  many  years'  rottenness  and 
dust ;  and  that  dust  exalted  to  the  glory  of  the  sun  ;  and 
that  glory  perpetuated  through  eternity.  Surely,  if  we 
observe  but  common  providences ;  as,  the  motions  of  the 
sun ;  the  tides  of  the  sea  ;  the  standing  of  the  earth ';  the 
watering  it  with  rain,  as  a  garden  ;  the  keeping  in  order  a 
wicked  confused  world :  with  many  others,  they  are  all 
admirable.  But  what  are  these  to  the  Sion  of  God,  the 
vision  of  the  divine  Majesty,  and  the  order  of  the  heavenly 
host  ? — Add  to  these,  those  particular  providences  which 
thou  hast  thyself  enjoyed  and  recorded  through  thy  life, 
and  compare  them  with  the  mercies  thou  shalt  have  above. 
Look  over  the  mercies  of  thy  youth  and  riper  age,  of  thy 
prosperity  and  adversity,  of  thy  several  places  and  rela- 
tions ;  are  they  not  excellent  and  innumerable,  rich  and 


345 

engaging  ?  How  sweet  was  it  to  thee,  when  God  resolved 
thy  doubts ;  scattered  thy  fears ;  prevented  the  incon- 
veniences into  which  thy  own  counsel  would  have  cast 
thee  ;  eased  thy  pains ;  healed  thy  sickness  ;  and  raised 
thee  up  as  from  death  and  the  grave  !  Think  then,  "  Are 
all  these  so  sweet  and  precious,  that  without  them  my  life 
would  have  been  a  perpetual  misery  1  Hath  his  provi- 
dence on  earth  lifted  me  so  high,  and  his  gentleness  made 
me  so  great  ?  How  sweet  then  will  his  glorious  presence 
be  !  How  high  will  his  eternal  love  exalt  me !  And  how 
great  shall  I  be  made  in  communion  with  his  greatness  ! 
If  my  pilgrimage  and  warfare  have  such  mercies,  what 
shall  I  find  in  my  home,  and  in  my  triumph  !  If  God  com- 
municates so  much  to  me,  while  I  remain  a  sinner,  what 
will  he  bestow  when  I  am  a  perfected  saint !  If  I  have 
had  so  much  at  such  a  distance  from  him,  what  shall  I 
have  in  his  immediate  presence,  where  I  shall  ever  stand 
before  his  throne  !  " 

7.  Compare  the  joys  above  with  the  comforts  thou  hast 
here  received  in  ordinances.  Hath  not  the  Bible  been  to 
thee  as  an  open  fountain,  flowing  with  comforts  day  and 
night  ?  What  suitable  promises  have  come  into  thy  mind  ; 
so  that,  with  David,  thou  mayest  say,  "  Unless  thy  law  had 
been  my  delight,  I  should  then  have  perished  in  mine 
affliction!"  Think  then,  "if  his  word  be  so  full  of 
consolations,  what  overflowing  springs  shall  we  find  in 
God  himself!  If  his  letters  are  so  comfortable,  what  will 
the  glories  of  his  presence  be !  If  the  promise  is  so 
sweet,  what  will  the  performance  be  !  If  the  testament 
of  our  Lord,  and  our  charter  for  the  kingdom,  be  so 
comfortable,  what  will  be  our  possession  of  the  kingdom 
itself! — Think  farther,  "  What  delights  have  I  also  found 
in  the  word  preached  !  When  I  have  sat  under  a  heavenly, 
heart-searching  teacher,  how  hath  my  heart  been  warmed  [ 
30* 


346 

Methinks  I  have  felt  myself  almost  in  heaven.  How  often 
have  I  gone  to  the  congregation  troubled  in  spirit,  and 
returned  joyful !  How  often  have  I  gone  doubting,  and 
God  hath  sent  me  home  persuaded  of  his  love  in  Christ ! 
What  cordials  have  I  met  with  to  animate  me  in  every 
conflict !  If  but  the  face  of  Moses  shine  so  gloriously, 
what  glory  is  there  in  the  face  of  God !  If  the  feet  of 
them  that  publish  peace,  that  bring  good  tidings  of  salvation 
be  beautiful ;  how  beautiful  is  the  face  of  the  Prince  of 
Peace  !  If  this  treasure  be  so  precious  in  earthen  vessels ; 
what  is  that  treasure  laid  up  in  heaven  !  Blessed  are  the 
eyes  that  see  what  is  seen  there,  and  the  ears  that  hear 
the  things  that  are  heard  there.  There  shall  I  hear  Elijah, 
Isaiah,  Jeremiah,  John,  Peter,  Paul;  not  preaching  to 
gainsayers,  in  imprisonment,  persecution,  and  reproach  : 
but  triumphing  in  the  praises  of  him  that  hath  raised 
them  to  honor  and  glory." — Think  also,  "  What  joy  is  it 
to  have  access  and  acceptance  in  prayer ;  that  I  may  always 
go  to  God,  and  open  my  case,  and  unbosom  my  soul  to 
him,  as  to  my  most  faithful  friend  !  But  it  will  be  a  more 
unspeakable  joy,  when  I  shall  receive  all  blessings  without 
asking,  and  all  my  necessities  and  miseries  will  be  re- 
moved, and  when  God  himself  will  be  the  portion,  and 
inheritance  of  my  soul." — As  for  the  Lord's  supper, 
"  What  a  privilege  is  it  to  be  admitted  to  sit  at  his  table, 
to  have  his  covenant  sealed  to  me  there  !  But  all  the  life 
and  comfort  there,  is  to  assure  me  of  the  comforts  here- 
after. O  the  difference  between  the  last  supper  of  Christ 
on  earth,  and  the  marriage  supper  of  the  Lamb  at  the 
great  day  !  Then  his  room  will  be  the  glorious  heavens ; 
his  attendants,  all  the  hosts  of  angels  and  saints ;  no  Judas, 
no  unfurnished  guest,  comes  there  ;  but  the  humble  be- 
lievers must  sit  down  by  him,  and  their  feast  will  be  their 
mutual  loving  and  rejoicing." — Concerning  the  communion 
of  saints,  think  with  thyself,  "  What  a  pleasure  is  it  to 


347 

live  with  intelligent  and  heavenly  Christians !  David  says 
of  such,  '  they  were  all  his  delight.'  O  what  a  delightful 
society  then  shall  I  have  above  !  Had  I  but  seen  Job  on 
the  dunghill,  what  a  mirror  of  patience !  and  what  will  it 
be  to  see  him  in  glory !  How  delightful  to  have  heard 
Paul  and  Silas  singing  in  the  stocks !  How  much  more 
to  hear  them  sing  praises  in  heaven  !  What  melody  did 
Davrd  make  on  his  harp  !  But  how  much  more  melodious 
to  hear  that  sweet  singer  in  the  heavenly  choir !  What 
would  I  have  given  for  an  hour's  free  converse  with  Paul, 
when  he  was  just  come  down  from  the  third  heaven  !  But 
I  must  shortly  see  those  things  myself,  and  possess  what  I 
see." — Once  more,  think  of  praising  God  in  concert  with 
his  saints:  "What  if  I  had  been  in  the  place  of  those 
shepherds,  who  saw,  and  heard  the  heavenly  host  singing, 
'  Glory  to  God  in  the  highest,  and  on  earth  peace,  good-will 
towards  men  ! '  But  I  shall  see  and  hear  more  glorious 
things.  How  blessed  should  I  have  thought  myself,  had 
I  heard  Christ  in  his  thanksgivings  to  his  Father !  how 
much  more,  when  I  shall  hear  him  pronounce  me  blessed ! 
If  there  was  such  joy  at  bringing  back  the  ark,  or  at 
rebuilding  the  temple ;  what  will  there  be  in  the  New 
Jerusalem  !  If  the  earth  rent,  when  the  people  rejoiced 
at  Solomon's  coronation  ;  what  a  joyful  shout  will  there 
be  at  the  appearing  of  the  King  of  the  church !  If, 
1  when  the  foundations  of  the  earth  were  laid,  the  morning 
stars  sang  together,  and  all  the  sons  of  God  shouted  for 
joy  ;'  what  a  joyful  song  will  there  be,  when  the  world  of 
glory  is  both  founded  and  finished,  when  the  top-stone  is 
laid,  and  when  '  the  holy  city  is  adorned  as  the  bride,  the 
Lamb's  wife'"! 

8.  Compare  the  joys  thou  shalt  have  in  heaven,  with 
what  the  saints  have  found  in  the  way  to  it,  and  in  the 
foretastes  of  it.  When  did  God  ever  reveal  the  least  of 
himself  to  any  of  his  saints,  but  the  joy  of  their  hearts 


348 

was  answerable  to  the  revelation?  In  what  an  ecstacy 
was  Peter  on  the  mount  of  transfiguration !  "Master," 
says  he,  "  it  is  good  for  us  to  be  here :  let  us  make  three 
tabernacles;  one  for  thee,  and  one  for  Moses,  and  one  for 
Elias."  As  if  he  had  said,  "  O  let  us  not  go  down  again 
to  yonder  persecuting  rabble ;  let  us  not  return  to  our 
mean  and  suffering  state.  Is  it  not  better  to  stay  here 
now  we  are  here?  Is  not  here  better  company,  and 
sweeter  pleasure  1 "  How  was  Paul  lifted  up  with  what 
he  saw !  How  did  the  face  of  Moses  shine,  when  he  had 
been  talking  with  God !  These  were  all  extraordinary 
foretastes ;  but  little  to  the  full  beatifical  vision.  How 
often  have  we  read  and  heard  of  dying  saints,  who  have 
been  as  full  of  joy  as  their  hearts  could  hold  ;  and  when 
their  bodies  have  felt  the  extremity  of  sickness  and  pain, 
have  had  so  much  of  heaven  in  then  spirits,  that  their  joy 
hath  far  exceeded  their  sorrows !  If  a  spark  of  this  fire 
be  so  glorious,  even  amidst  the  sea  of  adversity;  what 
then  is  glory  itself !  O  the  joy  that  the  martyrs  have  felt 
in  the  flames  !  They  were  flesh  and  blood,  as  well  as  we  : 
it  must  therefore  be  some  excellent  thing  that  filled  their 
spirits  with  joy,  while  their  bodies  were  burning.  Think, 
Reader,  in  thy  meditations,  "  Sure  it  must  be  some 
wonderful  foretaste  of  glory  that  made  the  flames  of  fire 
easy,  and  the  king  of  terrors  welcome.  What  then  is 
glory  itself !  What  a  blessed  rest,  when  the  thoughts  of 
it  made  Paul  desire  to  depart,  and  be  with  Christ ;  and 
makes  the  saints  never  think  themselves  well,  till  they  are 
dead !  Shall  Saunders  embrace  the  stake,  and  cry, 
Welcome,  cross !  And  shall  not  I  more  delightfully 
embrace  my  blessedness,  and  cry,  Welcome,  crown  ? 
Shall  Bradford  kiss  the  faggot,  and  shall  not  I  kiss  the 
Saviour  ?  Shall  another  poor  martyr  rejoice  to  have  her 
foot  in  the  same  hole  of  the  stocks,  in  which  Mr.  Philpot's 
had  been  before  her  ?     And  shall  not  I  rejoice,  that  my 


349 

soul  shall  live  in  the  same  place  of  glory,  where  Christ 
and  his  apostles  are  gone  before  me  ?  Shall  fire  and 
faggot,  prisons  and  banishment,  cruel  mockings  and 
scourgings,  be  more  welcome  to  others  than  Christ  and 
glory  to  me  ?     God  forbid  ! " 

9.  Compare  the  glory  of  the  heavenly  kingdom,  with 
the  glory  of  the  church  on  earth,  and  of  Christ  in  his  state 
of  humiliation.  If  Christ  suffering  in  the  room  of  sinners 
had  such  excellency,  what  is  Christ  at  his  Father's  right 
hand  !  If  the  church  under  her  sins  and  enemies  have 
so  much  beauty,  what  will  she  have  at  the  marriage  of  the 
Lamb !  How  wonderful  was  the  Son  of  God  in  the  form 
of  a  servant !  When  he  is  born,  a  new  star  must  appear, 
and  conduct  the  strangers  to  worship  him  in  a  manger  ! 
heavenly  hosts  with  their  songs  must  celebrate  his  na- 
tivity ;  while  a  child,  he  must  dispute  with  doctors  ;  when 
he  enters  upon  his  office,  he  turns  water  into  wine  ;  feeds 
thousands  with  a  few  loaves  and  fishes ;  cleanses  the 
lepers,  heals  the  sick,  restores  the  lame,  gives  sight  to  the 
blind,  and  raises  the  dead.  How  wonderful  then  is  his 
celestial  glory  !  If  there  be  such  cutting  down  of  boughs, 
and  spreading  of  garments,  and  crying  Hosanna,  for  one 
that  comes  into  Jerusalem  riding  on  an  ass  ;  what  will 
there  be  when  he  comes  with  his  angels  in  his  glory  !  If 
they  that  heard  him  preach  the  gospel  of  the  kingdom, 
confess,  "Never  man  spake  like  this  man;"  they  then 
that  behold  his  majesty  in  his  kingdom,  will  say,  "  There 
was  never  glory  like  this  glory."  If,  when  his  enemies 
came  to  apprehend  him,  they  fell  to  the  ground  ;  if,  when 
he  is  dying,  the  earth  quakes,  the  vail  of  the  temple  is 
rent,  the  sun  is  eclipsed,  the  dead  bodies  of  the  saints 
arise,  and  the  standers-by  acknowledge,  "  Verily  this  was 
the  Son  of  God ; "  O  what  a  day  will  it  be,  when  the 
dead  must  all  arise,  and  stand  before  him  !  when  he  will 
once  more  shake,  not  the  earth  only,   but  the  heavens 


350 

also  !  when  this  sun  shall  be  taken  out  of  the  firmament, 
and  be  everlastingly  darkened  with  his  glory  !  and  when 
every  tongue  shall  confess  him  to  be  Lord  and  King  !  If, 
when  he  rose  again,  death  and  the  grave  lost  their  power; 
if  angels  must  roll  away  the  stone,  terrify  the  keepers  till 
they  are  as  dead  men,  and  send  the  tidings  to  his  dis- 
ciples ;  if  he  ascend  to  heaven  in  their  sight ;  what  power, 
dominion,  and  glory,  is  he  now  possessed  of,  and  which 
we  must  for  ever  possess  with  him !  When  he  is  gone, 
can  a  few  poor  fishermen  and  tent-makers  cure  the  lame, 
blind,  and  sick,  open  prisons,  destroy  the  disobedient, 
raise  the  dead,  and  astonish  their  adversaries  1  what  a 
world  will  that  be,  where  every  one  can  do  greater  works 
than  these  !  If  the  preaching  of  the  gospel  be  accom- 
panied with  such  power  as  to  discover  the  secrets  of  the 
heart,  humble  the  proud  sinner,  and  make  the  most 
obdurate  tremble  ;  if  it  can  make  men  burn  their  books, 
sell  their  lands,  bring  in  the  price,  and  lay  it  down  at  the 
preacher's  feet ;  if  it  can  convert  thousands,  and  turn  the 
world  upside  down  ;  if  its  doctrine,  from  the  prisoner  at 
the  bar,  can  make  the  judge  on  the  bench  tremble ;  if 
Christ  and  his  saints  have  this  power  and  honor  in  the 
day  of  their  abasement,  and  in  the  time  appointed  for 
their  suffering  and  disgrace  ;  what  then  will  they  have  in 
their  absolute  dominion,  and  full  advancement  in  their 
kingdom  of  glory  ! 

10.  Compare  the  glorious  change  thou  shalt  have  at 
last,  with  the  gracious  change  which  the  Spirit  hath  here 
wrought  on  thy  heart.  There  is  not  the  smallest  sincere 
grace  in  thee,  but  is  of  greater  worth  than  the  riches  of 
the  Indies  ;  not  a  hearty  desire  and  groan  after  Christ, 
but  is  more  to  be  valued  than  the  kingdoms  of  the  world. 
A  renewed  nature  is  the  very  image  of  God ;  Christ 
dwelling  in  us  ;  and  the  Spirit  of  God  abiding  in  us  :  it  is 
a  beam  from  the  face  of  God  ;  the  seed  of  God  remaining 


351 

in  us ;  the  only  inherent  beauty  of  the  rational  soul  :  it 
ennobles  man  above  all  nobility  ;  fits  him  to  understand 
his  Maker's  pleasure,  do  his  will,  and  receive  his  glory. 
If  this  grain  of  mustard-seed  be  so  precious,  what  is  the 
"  tree  of  life  in  the  midst  of  the  paradise  of  God  ! "     If  a 
spark  of  life,  which  will  but  strive  against  corruptions, 
and  flame  out  a  few  desires  and  groans,  be  of  so  much 
worth  ;  how  glorious  then  is  the  fountain  of  this  life  !     If 
we  are  said  to  be  like  God,  when  we  are  pressed  down 
with   a  body   of  sin  ;  sure  we   shall  be  much  more  like 
God,  when  we  have  no  such  thing  as  sin  within  us.     Is 
the  desire  after,   and  love  of  heaven,  so  excellent ;  what 
then  is  the   thing  itself?     Is  our  joy   in  foreseeing  and 
believing  so  sweet;  what  will  be  the  joy  of  full  possession? 
How  glad  is  a  Christian  when  he  feels  his  heart  begins  to 
melt,   and  be   dissolved  with  the  thoughts  of  sinful  un- 
kindness  !     Even  this   sorrow   yields   him   joy.     O  what 
then  will  it  be,  when  we  shall  know,  and  love,  and  rejoice, 
and  praise  in  the  highest  perfection !     Think  with  thyself, 
"What  a  change  was  it,   to  be  taken   from  that  state 
wherein   I    was    born,   and   in    which  I   was  riveted  by 
custom,  when  thousands  of  sins  lay  upon  my  score,  and  if 
I  had  so  died,  I  had  been  damned  for  ever !     What  an 
astonishing  change,  to  be  justified  from  all  these  enormous 
crimes,  and  freed  from  all  these  fearful  plagues,  and  made 
an  heir  of  heaven  !     How  often,  when  I  have  thought  of 
my  regeneration,  have  I  cried  out,  O   blessed   day  !  and 
blessed  be  the  Lord  that  ever  I  saw  it !     How  then  shall 
I  cry  out  in  heaven,  O  blessed  eternity  !  and  blessed  be 
the  Lord  that  brought  me  to  it !     Did  the  angels  of  God 
rejoice  to  see  my   conversion  ?      Surely  they   will    con- 
gratulate my  felicity  in  my  salvation. — Grace   is  but   a 
spark  raked  up  in  the  ashes,  covered  with  flesh  from  the 
sight  of  the  world,  and  sometimes  covered  with  corruption 
from  my  own  sight ;  but  my  everlasting  glory  will  not  be 


352 

so  clouded,  nor  my  light  be  under  a  bushel,  but  upon  a 
hill,  even  upon  mount  Sion,  the  mount  of  God." 

11.  Once  more,  compare  the  joys  which  thou  shalt 
have  above,  with  those  foretastes  of  it  which  the  Spirit 
hath  given  thee  here.  Hath  not  God  sometimes  revealed 
himself  extraordinarily  to  thy  soul,  and  let  a  drop  of  glory 
fall  upon  it  ?  Hast  thou  not  been  ready  to  say,  "  O  that 
it  might  be  thus  with  my  soul  continually!"  Didst  thou 
never  cry  out  with  the  martyr,  after  thy  long  and  mourn- 
ful expectations,  "He  is  come!  He  is  come!"  Didst 
thou  never,  under  a  lively  sermon  of  heaven,  or  in  thy 
retired  contemplations  on  that  blessed  state,  perceive  thy 
drooping  spirits  revive,  and  thy  dejected  heart  lift  up  thy 
head,  and  the  light  of  heaven  dawn  on  thy  soul  ?  Think 
with  thyself,  "  What  is  this  earnest  to  the  full  in- 
heritance !  Alas  !  all  this  light  that  so  amazeth  and  re- 
joiceth  me,  is  but  a  candle  lighted  from  heaven,  to  lead  me 
thither  through  this  world  of  darkness!  If  some  godly  men 
have  been  overwhelmed  with  joy  till  they  have  cried  out, 
•  Hold,  Lord,  stay  thy  hand  ;  I  can  bear  no  more  ! '  what 
then  will  be  my  joys  in  heaven,  when  my  soul  shall  be  so 
capable  of  seeing  and  enjoying  God,  that  though  the  light 
be  ten  thousand  times  greater  than  the  sun,  yet  my  eyes 
shall  be  able  for  ever  to  behold  it !"  Or  if  thou  hast  not 
yet  felt  these  sweet  foretastes,  (for  every  believer  hath  not 
felt  them,)  then  make  use  of  such  delights  as  thou  hast 
felt,  in  order  the  better  to  discern  what  thou  shalt  here- 
after feel. 

12.  (II.)  I  am  now  to  show  how  heavenly  contempla- 
tion may  be  preserved  from  a  wandering  heart.  Our  chief 
work  is  here  to  discover  the  danger,  and  that  will  direct 
to  the  fittest  remedy.  The  heart  will  prove  the  greatest 
hinderance  in  this  heavenly  employment ;  either — by 
backwardness  to  it — or,  by  trifling  in  it — or,  by  frequent 


353 

excursions  to  other  objects — or,  by  abruptly  ending  the 
work  before  it  is  well  begun.  As  you  value  the  comfort 
of  this  work,  these  dangerous  evils  must  be  faithfully 
resisted. 

13.  (1.)  Thou  wilt  find  thy  heart  as  backward  to  this, 
I  think,  as  to  any  work  in  the  world.  O  what  excuses 
will  it  make !  What  evasions  will  it  find  out !  What 
delays  and  demurs,  when  it  is  ever  so  much  convinced  ! 
Either  it  will  question  whether  it  be  a  duty  or  not ;  or,  if 
it  be  so  to  others,  whether  to  thyself.  It  will  tell  thee, 
"T  his  is  a  work  for  ministers  that  have  nothing  else  to 
study ;  or  for  persons  that  have  more  leisure  than  thou 
hast."  If  thou  be  a  minister,  it  will  tell  thee,  "  This  is 
the  duty  of  the  people ;  it  is  enough  for  thee  to  meditate 
for  their  instruction,  and  let  them  meditate  on  what  they 
have  heard."  As  if  it  was  thy  duty  only  to  cook  their 
meat,  and  serve  it  up,  and  they  alone  must  eat  it,  digest 
it,  and  live  upon  it.  If  all  this  will  not  do,  thy  heart 
will  tell  thee  of  other  business,  or  set  thee  upon  some 
other  duty  ;  for  it  had  rather  go  to  any  duty  than  this. 
Perhaps  it  will  tell  thee,  "  Other  duties  are  greater,  and 
therefore  this  must  give  place  to  them,  because  thou  hast 
no  time  for  both.  Public  business  is  more  important ;  to 
study  and  preach  for  the  saving  of  souls,  must  be  preferred 
before  these  private  contemplations."  As  if  thou  hadst 
not  time  to  care  for  thy  own  salvation,  for  looking  after 
that  of  others.  Or  thy  charity  to  others  were  so  great, 
that  it  obliges  thee  to  neglect  thy  own  eternal  welfare. 
Or  as  if  there  were  any  better  way  to  fit  us  to  be  useful  to 
others,  than  making  this  proof  of  our  doctrine  ourselves. 
Certainly  heaven  is  the  best  fire  to  light  our  candle  at, 
and  the  best  book  for  a  preacher  to  study  ;  and  if  we 
would  be  persuaded  to  study  that  more,  the  church  would 
be  provided  with  more  heavenly  lights;  and  when  our 
31 


354 

studies  are  divine,  and  our  spirits  divine,  our  preaching 
will  also  be  divine,  and  we  may  be  called  divines  indeed. 
Or  if  thy  heart  have  nothing  to  say  against  the  work,  it 
will  trifle  away  the  time  in  delays,  and  promise  this  day, 
and  the  next,  but  still  keep  off  from  the  business.  Or  it 
will  give  thee  a  flat  denial,  and  oppose  its  own  unwilling- 
ness to  thy  reason.  All  this  I  speak  of  the  heart,  so  far 
as  it  is  still  carnal ;  for  I  know,  so  far  as  it  is  spiritual,  it 
will  judge  this  the  sweetest  work  in  the  world. 

14.  What  is  now  to  be  done  ?  Wilt  thou  do  it,  if  I  tell 
thee  ?  Wouldst  thou  not  say  in  a  like  case,  "  What 
should  I  do  with  a  servant  that  will  not  work  ?  or  with  a 
horse  that  will  not  travel  ?  Shall  I  keep  them  to  look  at?  " 
Then  faithfully  deal  thus  with  thy  heart ;  persuade  it  to 
the  work,  take  no  denial,  chide  it  for  its  backwardness, 
use  violence  with  it.  Hast  thou  no  command  of  thy  own 
thoughts?  Is  not  the  subject  of  thy  meditations  a  matter 
of  choice,  especially  under  this  conduct  of  thy  judgment? 
Surely  God  gave  thee,  with  thy  new  nature,  some  power 
to  govern  thy  thoughts.  Art  thou  again  become  a  slave 
to  thy  depraved  nature  ?  Resume  thy  authority.  Call  in 
the  Spirit  of  Christ  to  thine  assistance,  who  is  never  back- 
ward to  so  good  a  work,  nor  will  deny  his  help  in  so  just 
a  cause.  Say  to  him,  "  Lord,  thou  gavest  my  reason  the 
command  of  my  thoughts  and  affections ;  the  authority  I 
have  received  over  them  is  from  thee ;  and  now,  behold, 
they  refuse  to  obey  thine  authority.  Thou  commandest 
me  to  set  them  to  the  work  of  heavenly  meditation,  but 
they  rebel  and  stubbornly  refuse  the  duty.  Wilt  thou  not 
assist  me  to  exercise  that  authority  which  thou  hast  given 
me  ?  O  send  down  thy  Spirit,  that  I  may  enforce  thy 
commands,  and  effectually  compel  them  to  obey  thy  will!" 
Thus  thou  shalt  see  thy  heart  will  submit,  its  resistance  be 
overcome,  and  its  backwardness  be  turned  into  cheerful 
compliance. 


355 

15.  (2.)  Thy  heart  will  also  be  likely  to  betray  thee  by 
trifling,  when  it  should  be  effectually  meditating.  Per- 
haps, when  thou  hast  an  hour  for  meditation,  the  time 
will  be  spent  before  thy  heart  will  be  serious.  This  doing 
of  duty,  as  if  we  did  it  not,  ruins  as  many  as  the  omission 
of  it.  Here  let  thine  eye  be  always  upon  thy  heart.  Look 
not  so  much  to  the  time  it  spends  in  the  duty,  as  to  the 
quantity  and  quality  of  the  work  that  is  done.  You  can 
tell  by  his  work,  whether  a  servant  hath  been  diligent. 
Ask  yourself,  "  What  affections  have  yet  been  exercised  ? 
How  much  am  I  yet  got  nearer  to  heaven  ? ;'  Think  not, 
since  thy  heart  is  so  trifling,  it  is  better  to  let  it  alone : 
for,  by  this  means,  thou  wilt  certainly  banish  all  spiritual 
obedience  ;  because  the  best  hearts,  being  but  sanctified  in 
part,  will  resist,  so  far  as  they  are  carnal.  But  rather 
consider  well  the  corruption  of  thy  nature  ;  and  that  its 
sinful  indispositions  will  not  supersede  the  commands  of 
God  ;  nor  one  sin  excuse  for  another  ;  and  that  God  has 
appointed  means  to  excite  our  affections.  This  self-rea- 
soning, self-considering  duty  of  heavenly  meditation,  is 
the  most  singular  means,  both  to  excite  and  increase  love. 
Therefore  stay  not  from  the  duty,  till  thou  feelest  thy  love 
constrain  thee,  any  more  than  thou  wouldst  stay  from  the 
fire,  till  thou  feelest  thyself  warm ;  but  engage  in  the  work 
till  love  is  excited,  and  then  love  will  constrain  thee  to 
further  duty. 

16.  (3.)  Thy  heart  will  also  be  making  excursions  from 
thy  heavenly  meditation  to  other  objects.  It  will  be  turn- 
ing aside,  like  a  careless  servant,  to  talk  with  every  one 
that  passeth  by.  When  there  should  be  nothing  in  thy 
mind  but  heaven,  it  will  be  thinking  of  thy  calling,  or  thy 
affections,  or  of  every  bird,  or  tree,  or  place  thou  seest. 
The  cure  is  here  the  same  as  before  ;  use  watchfulness 
and  violence.  Say  to  thy  heart,  "  What !  did  I  come 
hither  to  think  of  my  worldly  business,  of  persons,  places, 


356 

news,  or  vanity,  or  of  any  thing  but  heaven,  be  it  ever  so 
good?  Canst  thou  not  watch  one  hour?  Wouldst  thou 
leave  this  world  and  dwell  forever  with  Christ  in  heaven, 
and  not  leave  it  one  hour  to  dwell  with  Christ  in  medita- 
tion ?  Is  this  thy  love  to  thy  friend  ?  Dost  thou  love 
Christ,  and  the  place  of  thy  eternal  blessed  abode,  no 
more  than  this !  "  If  the  ravening  fowls  of  wandering 
thoughts  devour  the  meditations  intended  for  heaven,  they 
devour  the  life  and  joy  of  thy  thoughts ;  therefore  drive 
them  away  from  thy  sacrifice,  and  strictly  keep  thy  heart 
to  the  work. 

17.  (4.)  Abruptly  ending  thy  meditation  before  it  is 
well  begun,  is  another  way  in  which  thy  heart  will  deceive 
thee.  Thou  may  est  easily  perceive  this  in  other  duties. 
In  secret  prayer,  is  not  thy  heart  urging  thee  to  cut  it 
short,  and  frequently  making  a  motion  to  have  done  ?  So 
in  heavenly  contemplation,  thy  heart  will  be  weary  of  the 
work,  and  will  stop  thy  heavenly  walk  before  thou  art  well 
warm.  But  charge  it  in  the  name  of  God  to  stay,  and  not 
do  so  great  a  work  by  halves.  Say  to  it,  "  Foolish  heart ! 
if  thou  beg  awhile,  and  goest  away  before  thou  hast  thy 
alms,  is  not  thy  begging  a  lost  labor  ?  If  thou  stoppest 
before  the  end  of  thy  journey,  is  not  thy  travel  lost  ? 
Thou  earnest  hither  in  hope  to  have  a  sight  of  the  glory 
which  thou  must  inherit :  and  wilt  thou  stop  when  thou 
art  almost  at  the  top  of  the  hill,  and  turn  back  before  thou 
hast  taken  thy  survey  ?  Thou  earnest  hither  in  hope  to 
speak  with  God,  and  wilt  thou  go  before  thou  hast  seen 
him  ?  Thou  earnest  to  bathe  thyself  in  the  streams  of 
consolation,  and  to  that  end  didst  unclothe  thyself  of  thy 
earthly  thoughts,  and  wilt  thou  only  touch  the  bank  and 
return?  Thou  earnest  to  spy  out  the  land  of  promise;  go 
not  back  without  one  cluster  of  grapes  to  show  thy  breth- 
ren, for  their  encouragement.  Let  them  see  that  thou 
hast  tasted  of  the  wine,  by  the  gladness  of  thy  heart ;  and 


357 

that  thou  hast  been  anointed  with  the  oil,  by  the  cheer- 
fulness of  thy  countenance ;  and  hast  fed  of  the  milk  and 
honey,  by  the  mildness  of  thy  disposition,  and  the  sweet- 
ness of  thy  conversation.  This  heavenly  fire  would  melt 
thy  frozen  heart,  and  refine  and  spiritualize  it;  but  it 
must  have  time  to  operate."  Thus  pursue  the  work  till 
something  be  done,  till  thy  graces  be  in  exercise,  thy  affec- 
tions raised,  and  thy  soul  refreshed  with  the  delights  above  ; 
or  if  thou  canst  not  attain  these  ends  at  once,  be  the 
more  earnest  at  another  time.  "  Blessed  is  that  servant, 
whom  his  Lord,  when  he  cometh,  shall  find  so  doing." 


31 


358 


CHAPTER  XVI. 

Heavenly    Contemplation  exemplified,  and  the   whole 
Work  concluded. 

Sect.  1.  The  Reader's  attention  excited  to  the  following  example  of 
meditation.  2.  The  excellencies  of  heavenly  rest;  3.  Its  near- 
ness :  4.  dreadful  to  sinners,  5.  and  joyful  to  saints ;  6.  its 
dear  purchase;  7.  its  difference  from  earth.  8.  The  heart 
pleaded  with.  9.  Unbelief  banished.  10.  A  careless  world  pitied. 
11 — 13.  Heavenly  rest  the  object  of  love.  14 — 21.  and  joy.  22. 
The  heart's  backwardness  to  heavenly  joy  lamented.  23 — 27, 
Heavenly  rest  the  object  of  desire.  28.  Such  meditations  as  this 
urged  upon  the  reader :  29.  The  mischief  of  neglecting  it ; 
30.  The  happiness  of  pursuing  it.  31.  The  Author's  concluding 
Prayer  for  the  success  of  his  work. 

1.  And  now,  Reader,  according  to  the  above  directions, 
make  conscience  of  daily  exercising  thy  graces  in  medita- 
tion, as  well  as  prayer.  Retire  into  some  secret  place,  at 
a  time  the  most  convenient  to  thyself,  and,  laying  aside  all 
worldly  thoughts,  with  all  possible  seriousness  and  rever- 
ence look  up  toward  heaven,  remember  there  is  thine 
everlasting  rest,  study  its  excellency  and  reality,  and  rise 
from  sense  to  faith,  by  comparing  heavenly  with  earthly 
joys  :  then  mix  ejaculations  with  thy  soliloquies ;  till, 
having  pleaded  the  case  reverently  with  God,  and  seriously 
with  thy  own  heart,  thou  hast  pleaded  thyself  from  a  clod 
to  a  flame  ;  from  a  forgetful  sinner,  and  a  lover  of  the 
world,  to  an  ardent  lover  of  God  ;  from  a  fearful  coward 
to  a  resolved  Christian  ;  from  an  unfruitful  sadness  to  a 
joyful  life  :  in  a  word,  till  thou  hast  pleaded  thy  heart 
from  earth  to  heaven,  from  conversing  below  to  walking 


359 

with  God,  and  till  thou  canst  lay  thy  heart  to  rest,  as  in 
the  bosom  of  Christ,  by  some  such  meditation  of  thy  ever- 
lasting rest  as  is  here  added  for  thy  assistance. 

2.  "Rest!  How  sweet  the  sound!  It  is  melody  to 
my  ears  !  It  lies  as  a  reviving  cordial  at  my  heart,  and 
from  thence  sends  forth  lively  spirits,  which  beat  through 
all  the  pulses  of  my  soul !  Rest — not  as  the  stone  that 
rests  on  the  earth,  nor  as  this  flesh  shall  rest,  in  the  grave, 
nor  such  a  rest  as  the  carnal  world  desires.  O  blessed 
rest '.  when  we  '  rest  not  day  and  night,  saying,  Holy, 
holy,  holy,  Lord  God  Almighty!'  When  we  shall  rest 
from  sin,  but  not  from  worship  :  from  suffering  and  sorrow, 
but  not  from  joy  !  O  blessed  day  !  When  I  shall  rest 
with  God  !  When  I  shall  rest  in  the  bosom  of  my  Lord ! 
When  I  shall  rest  in  knowing,  loving,  rejoicing,  and 
praising !  When  my  perfect  soul  and  body  shall  together 
perfectly  enjoy  the  most  perfect  God !  When  God,  who 
is  love  itself,  shall  perfectly  love  me,  and  rest  in  his  love 
to  me,  as  I  shall  rest  in  my  love  to  him ;  and  rejoice  over 
me  with  joy,  and  joy  over  me  with  singing,  as  I  shall 
rejoice  in  him ! 

3.  "How  near  is  that  most  blessed,  joyful  day!  It 
comes  apace.  '  He  that  shall  come,  will  come,  and  will 
not  tarry.'  Though  my  Lord  seems  to  delay  his  coming, 
yet  a  little  while  and  he  will  be  here.  What  is  a  few 
hundred  years,  when  they  are  over?  How  surely  will 
his  sign  appear  !  How  suddenly  will  he  seize  upon  the 
careless  world,  even  as  the  lightning  cometh  out  of  the 
east,  and  shineth  unto  the  west !  He  who  has  gone  hence 
shall  so  come.  Methinks  I  hear  his  trumpet  sound! 
Methinks  I  see  him  coming  in  clouds,  with  his  attending 
angels,  in  majesty  and  glory ! 

4.  "  O  secure  sinners  !  What  now  will  you  do  ?  Where 
will  you  hide  yourselves  1  What  shall  cover  you  ? 
Mountains  are  gone  ;  the  heavens  and  the  earth,  which 


360 

were,  are  passed  away  ;  the  devouring  fire  hath  consumed 
all,  except  yourselves,  who  must  be  the  fuel  for  ever.  O 
that  you  could  consume  as  soon  as  the  earth ;  and  melt 
away  as  did  the  heavens !  Ah,  these  wishes  are  now  but 
vain  !  The  Lamb  himself  would  have  been  your  friend  ; 
he  would  have  loved  you,  and  ruled  you,  and  now  have 
saved  you ;  but  you  would  not  then,  and  now  it  is  too  late. 
Never  cry,  '  Lord,  Lord,'  too  late,  too  late,  man.  Why 
dost  thou  look  about  ?  Can  any  save  thee  1  Whither  dost 
thou  run  ?  can  any  hide  thee  1  O  wretch,  that  hast 
brought  thyself  to  this  ! 

5.  "  Now,  blessed  saints,  that  have  believed  and  obeyed. 
This  is  the  end  of  faith  and  patience.  This  is  it  for  which 
you  prayed  and  waited.  Do  you  now  repent  your  suffer- 
ings and  sorrows,  your  self-denying  and  holy  walking  ? 
Are  your  tears  of  repentance  now  bitter  or  sweet  1  See 
how  the  Judge  smiles  upon  you  ;  there  is  love  in  his  looks ; 
the  titles  of  Redeemer,  Husband,  Head,  are  written  in  his 
amiable  shining  face.  Hark,  he  calls  you  !  he  bids  you 
stand  here  on  his  right  hand  :  fear  not,  for  there  he  sets 
his  sheep.  O  joyful  sentence  !  £  Come  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.'  He  takes  you  by  the  hand,  the 
door  is  open,  the  kingdom  is  his,  and  therefore  yours  ; 
there  is  your  place  before  his  throne  ;  the  Father  receives 
you  as  the  spouse  of  his  Son,  and  bids  you  welcome  to  the 
crown  of  glory.  Ever  so  unworthy,  you  must  be  crowned. 
This  was  the  project  of  free  redeeming  grace,  the  purpose 
of  eternal  love.  O  blessed  grace  !  O  blessed  love  !  Oh 
how  love  and  joy  will  rise  !  But  I  cannot  express  it,  I 
cannot  conceive  it. 

6.  "  This  is  that  joy  which  was  procured  by  sorrow, 
that  crown  which  was  procured  by  the  cross.  My  Lord 
wept,  that  now  my  tears  might  be  wiped,  away  ;  he  bled, 
that  I  might  now  rejoice ;  he  was  forsaken,  that  I  might 


361 

not  now  be  forsook  ;  he  then  died,  that  I  might  now  live, 

0  free  mercy,  that  can  exalt  so  vile  a  wretch  !  Free  to 
me,  though  dear  to  Christ !  Free  grace,  that  hath  chosen 
me,  when  thousands  were  forsaken  !  When  my  compan- 
ions in  sin  must  burn  in  hell,  I  must  here  rejoice  in  rest ! 
Here  must  I  live  with  all  these  saints !  O  comfortable 
meeting  of  my  old  acquaintance,  with  whom  I  prayed,  and 
wept,  and  suffered,  and  spoke  often  of  this  day  and  place ! 

1  see  the  grave  could  not  detain  you ;  the  same  love  hath 
redeemed  and  saved  you  also. 

7.  "  This  is  not  like  our  cottages  of  clay,  our  prisons, 
our  earthly  dwellings.  This  voice  of  joy  is  not  like  our 
old  complaints,  our  impatient  groans  and  sighs ;  nor  this 
melodious  praise  like  the  scoffs  and  revilings,  or  the  oaths 
and  curses,  which  we  heard  on  earth.  This  body  is  not 
like  that  we  had,  nor  this  soul  like  the  soul  we  had,  nor 
this  life  like  the  life  we  lived.  We  have  changed  our 
place  and  state,  our  clothes  and  thoughts,  our  looks,  lan- 
guage, and  company.  Before,  a  saint  was  weak  and 
despised ;  so  proud  and  peevish,  we  could  often  scarce 
discern  his  graces :  but  now  how  glorious  a  thing  is  a 
saint !  Where  is  now  their  body  of  sin,  which  wearied 
themselves  and  those  about  them  ?  Where  are  now  our 
different  judgments,  reproachful  names,  divided  spirits, 
exasperated  passions,  strange  looks,  uncharitable  censures? 
Now  we  are  all  of  one  judgment,  of  one  name,  of  one 
heart,  house,  and  glory.  O  sweet  reconciliation  !  Happy 
union !  Now  the  gospel  shall  no  more  be  dishonored 
through  our  folly.  No  more,  my  soul,  shalt  thou  lament 
the  sufferings  of  the  saints,  or  the  church's  ruins,  nor 
mourn  thy  suffering  friends,  nor  weep  over  their  dying 
beds,  or  their  graves.  Thou  shalt  never  suffer  thy  old 
temptations  from  Satan,  the  world,  or  thy  own  flesh.  Thy 
pains  and  sickness  are  all  cured ;  thy  body  shall  no  more 
burden  thee  with  weakness  and  weariness;  thy  aching 


362 

head  and  heart,  thy  hunger  and  thirst,  thy  sleep  and 
labor,  are  all  gone.  O  what  a  mighty  change  is  this  ! 
from  the  dunghill  to  the  throne  !  from  persecuting  sinners 
to  praising  saints!  From  a  vile  body,  to  this  which 
'  shines  as  the  brightness  of  the  firmament ! '  From  a 
sense  of  God's  displeasure,  to  the  perfect  enjoyment  of 
him  in  love !  From  all  my  doubts  and  fears,  to  this  pos- 
session which  puts  me  out  of  doubt !  From  all  my 
fearful  thoughts  of  death,  to  this  joyful  life  !  Blessed 
change  !  Farewell  sin  and  sorrow  for  ever  :  farewell  my 
rocky,  proud,  unbelieving  heart ;  my  worldly,  sensual, 
carnal  heart :  and  welcome  now  my  most  holy,  heavenly 
nature.  Farewell,  repentance,  faith,  and  hope ;  and 
welcome  love,  and  joy,  and  praise.  I  shall  now  have  my 
harvest,  without  ploughing  or  sowing  ;  my  joy  without  a 
preacher,  or  a  promise ;  even  all  from  the  face  of  God 
himself.  Whatever  mixture  is  in  the  streams,  there  is 
nothing  but  pure  joy  in  the  fountain.  Here  shall  I  be 
encircled  with  eternity,  and  ever  live,  and  ever,  ever  praise 
the  Lord.  My  face  will  not  wrinkle,  nor  my  hair  be  gray  ; 
'  for  this  corruptible  shall  have  put  on  incorruption,  and 
this  mortal,  immortality,  and  death  shall  be  swallowed  up 
in  victory.  O  death,  where  is  now  thy  sting  ?  O  grave, 
where  is  thy  victory  1 '  The  date  of  my  lease  will  no 
more  expire,  nor  shall  I  trouble  myself  with  thoughts  of 
death,  nor  lose  my  joys  through  fear  of  losing  them. 
When  millions  of  ages  are  passed,  my  glory  is  but  begin- 
ning :  and  when  millions  more  are  passed,  it  is  no  nearer 
ending.  Every  day  is  all  noon,  every  month  is  harvest, 
every  year  is  a  jubilee,  every  age  is  full  manhood,  and  all 
this  is  one  eternity.  O  blessed  eternity !  The  glory  of 
my  glory  !  the  perfection  of  my  perfection  ! 

8.  "  Ah,  drowsy,  earthly  heart !  How  coldly  dost  thou 
think  of  this  reviving  day  !  Hadst  thou  rather  sit  down 
in  dirt,  than  walk  in  the  palace  of  God?     Art  thou  now 


363 

remembering  thy  worldly  business,  or  thinking  of  thy  lusts, 
earthly  delights,  and  merry  company  1  Is  it  better  to  be 
here,  than  above  with  God  ?  Is  the  company  better  1 
Are  the  pleasures  greater  1  Come  away  ;  make  no  excuse 
nor  delay ;  God  commands,  and  I  command  thee ;  gird 
up  thy  loins  ;  ascend  the  mount ;  look  about  thee  with 
faith  and  seriousness.  Look  not  back  upon  the  way  of 
the  wilderness,  except  it  be  to  compare  the  kingdom  with 
that  howling  desert,  more  sensibly  to  perceive  the  wide 
difference.  Yonder  is  thy  Father's  glory ;  yonder,  O  my 
soul,  must  thou  remove,  when  thou  departest  from  this 
body ;  and  when  the  power  of  thy  Lord  hath  raised  it 
again,  and  joined  thee  to  it,  yonder  must  thou  live  with 
God  forever.  There  is  the  glorious  new  Jerusalem,  the 
gates  of  pearl,  the  foundation  of  pearl,  the  streets  and 
pavements  of  transparent  gold.  That  sun,  which  lighteth 
all  this  world,  will  be  useless  there  ;  even  thyself  shall  be 
as  bright  as  yonder  shining  sun  :  God  will  be  the  sun,  and 
Christ  the  light,  and  in  his  light  shalt  thou  have  light. 

9.  "  O  my  soul !  dost  thou  '  stagger  at  the  promise  of 
God  through  unbelief?'  I  much  suspect  thee.  Didst 
thou  believe  indeed,  thou  wouldst  be  more  affected  with  it  ? 
Is  it  not  under  the  hand,  and  seal,  and  oath  of  God  ? 
Can  God  lie  ?  Can  he  that  is  truth  itself  be  false  1 
What  need  hath  God  to  flatter  or  deceive  thee  1  Why 
should  he  promise  thee  more  than  he  will  perform  1  Dare 
not  to  charge  the  wise,  almighty,  faithful  God,  with  this. 
How  many  of  the  promises  have  been  performed  to  thee 
in  thy  conversion  !  Would  God  so  powerfully  concur 
with  a  feigned  word  1  O  wretched  heart  of  unbelief! 
Hath  God  made  thee  a  promise  of  rest,  and  wilt  thou  come 
short  of  it  ?  Thine  eyes,  thine  ears,  and  all  thy  senses, 
may  prove  delusions,  sooner  than  a  promise  of  God  can 
delude  thee.  Thou  mayest  be  surer  of  that  which  is 
written  in  the  word,  than  if  thou  see  it  with  thine  eyes,  or 


364 

feel  it  with  thine  hands.  Art  thou  sure  thou  art  alive,  or 
that  this  is  earth  thou  standest  on,  or  that  thine  eyes  see 
the  sun  1  As  sure  is  all  this  glory  to  the  saints  ;  as  sure 
shall  I  be  higher  than  yonder  stars,  and  live  for  ever  in 
the  holy  city,  and  joyfully  sound  forth  the  praises  of  my 
Redeemer  ;  if  I  be  not  shut  out  by  this  '  evil  heart  of 
unbelief,'  causing  me  to  '  depart  from  the  living  God.' 

10.  "  And  is  this  rest  so  sweet  and  so  sure  1  Then 
what  means  the  careless  world  ?  Know  they  what  they 
neglect  ?  Did  they  ever  hear  of  it,  or  are  they  yet  asleep, 
or  are  they  dead  ?  Do  they  certainly  know  that  the  crown 
is  before  them,  while  they  thus  sit  still,  or  follow  trifles  ? 
Undoubtedly  they  are  beside  themselves,  to  mind  so  much 
their  provision  by  the  way,  when  they  are  hasting  so  fast 
to  another  world,  and  their  eternal  happiness  lies  at  stake. 
Were  there  left  one  spark  of  reason,  they  would  never  sell 
their  rest  for  toil,  nor  their  glory  for  worldly  vanities,  nor 
venture  heaven  for  sinful  pleasure.  Poor  men  !  O  that 
you  would  once  consider  what  you  hazard,  and  then  you 
would  scorn  these  tempting  baits  !  Blessed  forever  be  that 
love  which  hath  rescued  me  from  this  bewitching  dark- 
ness ! 

11.  "  Draw  yet  nearer,  Q  my  soul !  with  thy  most  fer- 
vent love.  Here  is  matter  for  it  to  work  upon,  something 
worth  thy  loving.  O  see  what  beauty  presents  itself!  Is 
not  all  the  beauty  in  the  world  united  here?  Is  not  all 
other  beauty  but  deformity  ?  Dost  thou  now  need  to  be 
persuaded  to  love  ?  Here  is  a  feast  for  thine  eyes,  and  all 
the  powers  of  thy  soul :  dost  thou  need  entreaties  to  feed 
upon  it  ?  Canst  thou  love  a  little  shining  earth,  a  walking 
piece  of  clay  ?  And  canst  thou  not  love  that  God,  that 
Christ,  that  glory,  which  is  so  truly  and  immeasurably 
lovely  ?  Thou  canst  love  thy  friend,  because  he  loves 
thee  ;  and  is  the  love  of  a  friend  like  the  love  of  Christ  ? 
Their  weeping  or  bleeding  for  thee,  does  not  ease  thee, 


365 

nor  stay  the  course  of  thy  tears  or  blood ;  but  the  tears 
and  blood  that  fell  from  thy  Lord  have  a  sovereign  healing 
virtue. — O  my  soul !  if  love  deserves,  and  should  beget 
love,  what  incomprehensible  love  is  here  before  thee ! 
Pour  out  all  the  store  of  thy  affections  here,  and  all  is  too 
little.  O  that  it  were  more  !  O  that  it  were  many  thou- 
sand times  more  !  Let  him  be  first  served,  that  served 
thee  first.  Let  him  have  the  first-born,  and  strength  of 
thy  soul,  who  parted  with  strength,  and  life,  and  love  for 
thee. — O  my  soul !  dost  thou  love  for  excellency  ?  Yon- 
der is  the  region  of  light;  this  is  a  land  of  darkness. 
Yonder  twinkling  stars,  that  shining  moon,  and  radiant 
sun,  are  all  our  lanterns  hung  out  of  thy  Father's  house, 
to  light  thee  while  thou  walkest  in  this  dark  world.  But 
how  little  dost  thou  know  the  glory  and  blessedness  that 
is  within  ! — Dost  thou  love  for  suitableness  ?  What 
person  more  suitable  than  Christ?  His  Godhead  and 
humanity,  his  fullness  and  freeness,  his  willingness  and 
constancy,  all  proclaim  him  thy  most  suitable  friend. 
What  state  more  suitable  to  thy  misery,  than  mercy  ?  Or 
to  thy  sin  and  pollution,  than  honor  and  perfection  ? 
What  place  more  suitable  to  thee  than  heaven  ?  Does 
this  world  agree  with  thy  desires  ?  Hast  thou  not  had  a 
sufficient  trial  of  it,  or  dost  thou  love  for  interest  and  near 
relation  ?  Where  hast  thou  better  interest  than  in  heaven, 
or  nearer  relation  than  there  ? 

12.  "  Dost  thou  love  for  acquaintance  and  familiarity  ? 
Though  thine  eyes  have  never  seen  thy  Lord,  yet  thou 
hast  heard  his  voice,  received  his  benefits,  and  lived  in 
his  bosom.  He  taught  thee  to  know  thyself  and  him  ;  he 
opened  thee  that  first  window  through  which  thou  sawest 
into  heaven.  Hast  thou  forgotten  since  thy  heart  was 
careless,  and  he  awakened  it ;  hard,  and  he  softened  it ; 
stubborn,  and  he  made  it  yield  ;  at  peace,  and  he  troubled 
32 


366 

it ;  whole,  and  he  broke  it ;  and  broken  till  he  healed  it 
again  ?  Hast  thou  forgotten  the  times  when  he  found 
thee  in  tears  ;  when  he  heard  thy  secret  sighs  and  groans, 
and  left  all  to  come  and  comfort  thee  ?  when  he  took  thee, 
as  it  were,  in  his  arms,  and  asked  thee,  '  Poor  soul,  what 
ails  thee  ?  Dost  thou  weep,  when  I  have  wept  so  much  ? 
Be  of  good  cheer  ;  thy  wounds  are  saving,  and  not  deadly  ; 
it  is  I  have  made  them,  who  mean  thee  no  hurt :  though 
I  let  out  thy  blood,  I  will  not  let  out  thy  life.'  I  re- 
member his  voice.  How  gently  did  he  take  me  up  !  How 
carefully  did  he  dress  my  wounds !  Methinks  I  hear  him 
still  saying  to  me,  '  Poor  sinner,  though  thou  hast  dealt 
unkindly  with  me,  and  cast  me  off;  yet  I  will  not  do  so 
by  thee.  Though  thou  hast  set  light  by  me,  and  all  my 
mercies,  yet  they  and  myself  are  all  thine.  What  would 
thou  have  that  I  can  give  thee  ?  And  what  dost  thou 
want  that  I  cannot  give  thee  ?  If  any  thing  I  have  will 
oive  thee  pleasure,  thou  shalt  have  it.  Wouldst  thou 
have  pardon  ?  I  freely  forgive  thee  all  the  debt.  Wouldst 
thou  have  grace  and  peace  ?  Thou  shalt  have  them  both. 
Wouldst  thou  have  myself?  Behold  I  am  thine,  thy 
Friend,  thy  Lord,  thy  Brother,  Husband,  and  Head. 
Wouldst  thou  have  the  Father  ?  I  will  bring  thee  to  him, 
and  thou  shalt  have  him,  in  and  by  me.'  These  were  my 
Lord's  reviving  words.  After  all,  when  I  was  doubtful  of 
his  love,  methinks  I  yet  remember  his  overcoming  argu- 
ments :  '  Have  I  done  so  much,  sinner,  to  testify  my  love, 
and  yet  dost  thou  doubt  ?  Have  I  offered  thee  myself  and 
love  so  long,  and  yet  dost  thou  question  my  willingness  to 
be  thine  ?  At  what  dearer  rate  should  I  tell  thee  that  I 
love  thee  ?  Wilt  thou  not  believe  my  bitter  passion  pro- 
ceeded from  love  ?  Have  I  made  myself  in  the  Gospel  a 
lion  to  thine  enemies,  and  a  lamb  to  thee,  and  dost  thou 
overlook  my  lamb-like  nature  ?  Had  I  been  willing  to  let 
thee  perish,  what  need  have  I  done  and  suffered  so  much? 


367 

What  need  I  follow  thee  with  such  patience  and  impor- 
tunity ?  Why  dost  thou  tell  me  of  thy  wants  ;  have  I  not 
enough  for  me  and  thee  ?  Or  of  thy  unworthiness  ;  for  if 
thou  wast  thyself  worthy,  what  shouldst  thou  do  with  my 
worthiness  1  Did  I  ever  invite,  or  save  the  worthy  and 
the  righteous  ;  or  is  there  any  such  upon  earth  ?  Hast 
thou  nothing  ;  art  thou  lost  and  miserable,  helpless  and 
forlorn  ?  Dost  thou  believe  I  am  an  all-sufficient  Saviour, 
and  wouldst  thou  have  me  ?  Lo,  I  am  thine,  take  me  ; 
if  thou  art  willing,  I  am  ;  and  neither  sin,  nor  Satan,  shall 
break  the  match.'  These,  O  these,  were  the  blessed 
words  which  his  Spirit  from  his  Gospel  spoke  unto  me, 
till  he  made  me  cast  myself  at  his  feet,  and  cry  out,  '  My 
Saviour,  and  my  Lord,  thou  hast  broken,  thou  hast  re- 
vived my  heart ;  thou  hast  overcome,  thou  hast  won  my 
heart ;  take  it,  it  is  thine  ;  if  such  a  heart  can  please  thee, 
take  it ;  if  it  cannot,  make  it  such  as  thou  wouldst  have 
it.  Thus,  O  my  soul,  mayest  thou  remember  the  sweet 
familiarity  thou  hast  had  with  Christ ;  therefore,  if  ac- 
quaintance will  cause  affection,  let  out  thy  heart  unto  him. 
It  is  he  that  hath  stood  by  thy  bed  of  sickness,  hath  eased 
thy  pains,  refreshed  thy  weariness,  and  removed  thy  fears. 
He  hath  been  always  ready,  when  thou  hast  earnestly 
sought  him ;  hath  met  thee  in  public  and  private  ;  hath 
been  found  of  thee  in  the  congregation,  in  thy  house,  in 
thy  closet,  in  the  field,  in  thy  waking  nights,  in  thy  deepest 
dangers. 

13.  "  If  bounty  and  compassion  be  an  attractive  of  love, 
how  unmeasurably  then  am  I  bound  to  love  him  !  All  the 
mercies  that  have  filled  up  my  life,  all  the  places  that  ever 
I  abode  in,  all  the  societies  and  persons  I  have  been  con- 
versant with,  all  my  employments  and  relations,  every 
condition  I  have  been  in,  and  every  change  I  have  passed 
through,  all  tell  me,  that  the  fountain  is  overflowing  good- 
ness.    Lord,  what  a  sum  of  love  am  I  indebted  to  thee  5 


368 

And  how  does  my  debt  continually  increase  !  How  should 
I  love  again  for  so  much  love  ?  But  shall  I  dare  to  think 
of  requiting  thee,  or  of  recompensing  all  thy  love  with 
mine  ?  Will  my  mite  requite  thee  for  thy  golden  mines  ; 
my  seldom  wishes,  for  thy  constant  bounty ;  mine  which 
is  nothing,  or  not  mine,  for  thine  which  is  infinite,  and 
thine  own  1  Shall  I  dare  to  contend  in  love  with  thee  ; 
or  set  my  borrowed  languid  spark  against  the  sun  of  love  1 
Can  I  love  as  high,  as  deep,  as  broad,  as  long,  as  Love 
itself?  as  much  as  he  that  made  me,  and  that  made  me 
love,  and  gave  me  all  that  little  which  I  have  ?  As  I 
cannot  match  thee  in  the  works  of  power,  nor  make,  nor 
preserve,  nor  rule  the  worlds  ;  no  more  can  I  match  thee 
in  love.  No,  Lord,  I  yield  ;  I  am  overcome.  O  blessed 
conquest !  Go  on  victoriously,  and  still  prevail,  and 
triumph  in  thy  love.  The  captive  of  love  shall  proclaim 
thy  victory ;  when  thou  lead  est  me  in  triumph  from  earth 
to  heaven,  from  death  to  life,  from  the  tribunal  to  the 
throne  ;  myself,  and  all  that  see  it,  shall  acknowledge  thou 
hast  prevailed,  and  all  shall  say,  '  Behold  how  he  loved 
him  ! '  Yet  let  me  love,  in  subjection  to  thy  love  ;  as  thy 
redeemed  captive,  though  not  thy  peer.  Shall  I  not  love 
at  all,  because  I  cannot  reach  thy  measure  1  O  that  I 
could  feelingly  say,  '  I  love  thee,  even  as  I  love  my  friend, 
and  myself!  5  Though  I  cannot  say,  as  the  apostle, 
6  Thou  knowest  that  I  love  thee  ; '  yet  I  can  say,  '  Lord, 
thou  knowest  that  I  would  love  thee  ! '  I  am  angry  with 
my  heart,  that  it  doth  not  love  thee  ;  I  chide  it,  yet  it  doth 
not  mend ;  I  reason  with  it,  and  would  fain  persuade  it, 
yet  I  do  not  perceive  it  stir ;  I  rub  and  chafe  it  in  the  use 
of  ordinances,  and  yet  I  feel  it  not  warm  within  me.  Un- 
worthy soul  !  Is  not  thine  eye  now  upon  the  only  lovely 
object  ?  Art  thou  not  now  beholding  the  ravishing  glory 
of  the  saints  ?  And  dost  thou  not  love  ?  Art  thou  not  a 
rational  soul,  and  should  not  reason  tell  thee,  that  earth 


369 

is  a  dungeon  to  the  celestial  glory  1  Art  thou  not  thyself 
a  spirit,  and  shouldst  thou  not  love  God,  '  who  is  a  spirit, 
and  the  Father  of  spirits  1 '  Why,  dost  thou  love  so  much 
thy  perishing  clay,  and  love  no  more  the  heavenly  glory  ? 
Shalt  thou  love  when  thou  comest  there  ;  when  the  Lord 
shall  take  thy  carcass  from  the  grave,  and  make  thee 
shine  as  the  sun  in  glory  for  ever  and  ever  ;  shalt  thou 
then  love,  or  shalt  thou  not  ?  Is  not  the  place  a  meeting 
of  lovers  ?  Is  not  the  life  a  state  of  love  1  Is  it  not  the 
great  marriage  day  of  the  Lamb  ?  Is  not  the  employment 
there  the  work  of  love,  where  the  souls  with  Christ  take 
their  fill  ?  O  then,  my  soul,  begin  it  here !  Be  sick 
with  love  now,  that  thou  mayest  be  well  with  love  there. 
Keep  thyself  now  in  the  love  of  God  ;  and  let  neither  life, 
nor  death,  nor  any  thing  separate  thee  from  it ;  and  thou 
shalt  be  kept  in  the  fullness  of  love  for  ever,  and  nothing 
shall  imbitter  or  abate  thy  pleasure ;  for  the  Lord  hath 
prepared  a  city  of  love,  a  place  for  communicating  love  to 
his  chosen,  '  and  they  that  love  his  name  shall  dwell 
therein.' 

14.  "  Awake  then,  O  my  drowsy  soul  !  To  sleep 
under  the  light  of  grace  is  unreasonable,  much  more  in 
the  approach  of  the  light  of  glory.  Come  forth,  my  dull 
congealed  spirit,  thy  Lord  bids  thee  '  rejoice,  and  again 
rejoice.'  Thou  hast  lain  long  enough  in  thy  prison  of 
flesh,  where  Satan  hath  been  thy  jailor  ;  cares  have  been 
thy  irons,  fears  thy  scourges,  and  thy  food  the  bread  and 
water  of  affliction  ;  where  sorrows  have  been  thy  lodging, 
and  thy  sins  and  foes  have  made  thy  bed,  and  an  unbe- 
lieving heart  hath  been  the  gates  and  bars  that  have  kept 
thee  in  :  the  angel  of  the  covenant  now  calls  thee,  and 
bids  thee  arise,  and  follow  him.  Up,  O  my  soul !  and 
cheerfully  obey,  and  thy  bolts  and  bars  shall  all  fly  open ; 
follow  the  Lamb  whithersoever  he  goeth.  Shouldst  thou 
32* 


370 

fear  to  follow  such  a  guide  ?     Can  the  sun  lead  thee  to  a 
state  of  darkness  ?     "Will  he  lead  thee  to  death,  who  died 
to  save  thee  from  it?     Follow  him,  and  he  will  show  thee 
the  paradise  of  God  ;  he  will  give  thee  a  sight  of  the  new 
Jerusalem,  and  a  taste  of  the  tree  of  life.     Come  forth, 
my  drooping  soul,  and  lay  aside  thy  winter  dress  ;  let  it  be 
seen  by  thy  garments  of  joy  and  praise,  that  the  spring  is 
come;  and  as  thou  now  seest  thy  comforts  green,  thou 
shalt  shortly  see  them  '  white  and  ripe  for  harvest,'  and 
then  thou  shalt  be  called  to  reap,  and  gather,  and  take 
possession.     Should  I  suspend  and  delay  my  joys  till  then  ? 
Should  not  the  joys  of  the  spring  go  before  the  joys  of 
harvest  ?     Is  title  nothing  before  possession  ?     Is  the  heir 
in  no  better  a  state  than  a  slave  ?     My  Lord  hath  taught 
me  to  rejoice  in  hope  of  his  glory ;  and  how  to  see  it 
through   the    bars  of  a  prison;  for  when  persecuted  for 
righteousness'  sake,  he  commands  me  to  '  rejoice  and  be 
exceeding  glad,'  because  my  reward  in  heaven  is  great. 
I  know  he  would  have  my  joys  exceed  my  sorrows,  and  as 
much  as  he  delights  in  '  the  humble  and  contrite,'  he  yet 
more  delights  in  the  soul  that  '  delights  in  him.'     Hath 
my  Lord  spread  me  a  table  in  this  wilderness,  and  fur- 
nished it  with  the  promises  of  everlasting  glory,  and  set 
before   me  angels'    food?     Doth   he  frequently    and   im- 
portunately invite  me  to  sit  down,  and  feed,  and  spare 
not  ?     Hath  he,  to  that  end,  furnished  me  with  reason, 
and  faith,  and  a  joyful  disposition  ;  and  is  it  possible  that 
he  should  be  unwilling  to  have  me  rejoice  ?     Is  it  not  his 
command,    to    '  delight   thyself  in    the    Lord ;  '    and   his 
promise,  to  *  give  thee  the  desires  of  thine  heart  ?  '     Art 
thou  not  charged  to  '  rejoice   evermore  ; '  yea,  to  '  sing 
aloud,  and  shout  for  joy  ?  '     Why  should  I  then  be  dis- 
couraged ?     My  God  is  willing,  if  I  were  but  willing.     He 
is   delighted   with  my   delights.     He  would   have  it  my 
constant  frame,  and  daily  business,  to  be  near  him  in  my 


371 

believing  meditations,  and  to  live  in  the  sweetest  thoughts 
of  his  goodness.  O  blessed  employment,  fit  for  the  sons 
of  God  !  But  thy  feast,  my  Lord,  is  nothing  to  me  without 
an  appetite.  Thou  hast  set  the  dainties  of  heaven  before 
me ;  but,  alas,  I  am  blind,  and  cannot  see  them !  I  am 
sick,  and  cannot  relish  them  !  I  am  so  benumbed,  that  I 
cannot  put  forth  a  hand  to  take  them.  I  therefore  humbly 
beg  this  grace,  that  as  thou  hast  opened  heaven  to  me  in 
thy  word,  so  thou  wouldst  open  mine  eyes  to  see  it,  and 
my  heart  to  delight  in  it ;  else  heaven  will  be  no  heaven 
to  me.  O  thou  Spirit  of  life,  breathe  upon  thy  graces  in 
me  ;  take  me  by  the  hand,  and  lift  me  from  the  earth,  that 
I  may  see  what  glory  thou  hast  prepared  for  them  that 
love  thee ! 

15.  "  Away  then,  ye  soul-tormenting  cares  and  fears, 
ye  heart-vexing  sorrows  !  At  least  forbear  a  little  while  : 
stand  by  ;  stay  here  below  till  I  go  up  and  see  my  rest. 
The  way  is  strange  to  me,  but  not  to  Christ.  There  was 
the  eternal  abode  of  his  glorious  Deity  ;  and  thither  hath 
he  also  brought  his  glorified  flesh.  It  was  his  work  to 
purchase  it ;  it  is  his  to  prepare  it,  and  to  prepare  me  for 
it,  and  bring  me  to  it.  The  eternal  God  of  truth  hath 
given  me  his  promise,  his  seal  and  oath,  that,  believing  in 
Christ  I  shall  not  perish,  but  have  everlasting  life.  Thither 
shall  my  soul  be  speedily  removed,  and  my  body  very 
shortly  follow.  And  can  my  tongue  say,  that  I  shall 
shortly  and  surely  live  with  God  ;  and  yet  my  heart  not 
leap  within  me  1  Can  I  say  it  with  faith  and  not  with 
joy  1  Ah  faith,  how  sensibly  do  I  now  perceive  thy  weak- 
ness !  But  though  unbelief  darken  my  light,  and  dull  my 
life,  and  suppress  my  joys,  it  shall  not  be  able  to  conquer 
and  destroy  me  ;  though  it  envy  all  my  comforts,  yet  some 
in  spite  of  it  I  shall  even  here  receive  ;  and  if  that  did  not 
hinder,  what  abundance  might  I  have !  The  light  of 
heaven  would  shine  into  my  heart ;  and  I  might  be  almost 


372 

as  familiar  there,  as  I  am  on  earth.  Come  away  then, 
my  soul  :  stop  thine  ears  to  the  ignorant  language  of 
infidelity ;  thou  art  able  to  answer  all  its  arguments ;  or  if 
thou  art  not,  yet  tread  them  under  thy  feet.  Come  away ; 
stand  not  looking  on  that  grave,  nor  turning  those  bones, 
nor  reading  thy  lesson  now  in  the  dust :  those  lines  will 
soon  be  wiped  out.  But  lift  up  thy  head,  and  look  to 
heaven,  and  see  thy  name  written  in  golden  letters  '  in  the 
book  of  life  of  the  Lamb  that  was  slain.'  What  if  an 
angel  should  tell  thee,  that  there  is  a  mansion  in  heaven 
prepared  for  thee,  that  it  shall  certainly  be  thine  for  ever  ; 
would  not  such  a  message  make  thee  glad  ?  And  dost 
thou  make  light  of  the  infallible  Word  of  Promise,  which 
was  delivered  by  the  Spirit,  and  even  by  the  Son  himself? 
Suppose  thou  hadst  seen  a  fiery  chariot  come  for  thee,  and 
fetch  thee  up  to  heaven,  like  Elijah  ;  would  not  this  re- 
joice thee  ?  But  thy  Lord  assures  thee,  that  the  soul  of 
Lazarus  hath  a  convoy  of  angels  to  carry  it  into  Abra- 
ham's bosom.  Shall  a  drunkard  be  so  merry  among  his 
cups,  or  the  glutton  in  his  delicious  fare,  and  shall  not  I 
rejoice  who  must  shortly  be  in  heaven?  Can  meat  and 
drink  delight  me  when  I  hunger  and  thirst  ?  Can  I  find 
pleasure  in  walks  and  gardens,  and  convenient  dwellings  ? 
Can  beautiful  objects  delight  mine  eyes :  or  grateful  odors 
my  smell ;  or  melody  my  ears  ?  And  shall  not  the  fore- 
thought of  celestial  bliss  delight  me  ?  Methinks  among 
my  books  I  could  employ  myself  in  sweet  content,  and  bid 
the  world  farewell,  and  pity  the  rich  and  great  that  know 
not  this  happiness  ;  what  then  will  my  happiness  in  heaven 
be,  where  my  knowledge  will  be  perfect !  If  the  Queen 
of  Sheba  came  from  the  utmost  parts  of  the  earth  to  hear 
the  wisdom  of  Solomon,  and  see  his  glory;  how  cheer- 
fully should  I  pass  from  earth  to  heaven,  to  see  the  glory 
of  the  eternal  Majesty,  and  attain  the  height  of  wisdom, 
compared  with  which,  the  most  learned  on  earth  are  but 


373 

fools  and  idiots !  What  if  God  had  made  me  commanded 
of  the  earth  ;  what  if  I  could  remove  mountains,  heal 
diseases  with  a  word  or  a  touch,  or  cast  out  devils,  should  I 
not  rejoice  in  such  privileges  and  honors  as  these,  and 
shall  I  not  much  more  rejoice  that  my  name  is  written  in 
heaven  ?  I  cannot  here  enjoy  my  parents,  or  my  near 
and  beloved  friends,  without  some  delight :  especially  when 
I  did  freely  let  out  my  affection  to  my  friend,  howr  sweet 
was  that  exercise  of  my  love  !  O  what  will  it  then  be  to 
live  in  the  perpetual  love  of  God  !  '  For  brethren  to  dwell 
together  in  unity  here,  how  good  and  how  pleasant  it  is  1 ' 
To  see  a  family  live  in  love,  husband  and  wife,  parents, 
children,  and  servants,  doing  all  in  love  to  one  another  ; 
to  see  a  town  live  together  in  love,  without  any  envyings, 
brawlings,  or  contentions,  law-suits,  factions,  or  divisions, 
but  every  man  loving  his  neighbor  as  himself,  thinking 
they  can  never  do  too  much  for  one  another,  but  striving 
to  go  beyond  each  other  in  love  ;  how  happy,  how  delight- 
ful a  sight  is  this  !  O  then,  what  a  blessed  society  will 
the  family  of  heaven  be,  and  those  peaceful  inhabitants  of 
the  New  Jerusalem,  where  there  is  no  division,  nor  differ- 
ing judgments,  no  disaffection  nor  strangeness,  no  deceit- 
ful friendship,  no,  not  one  unkind  expression,  not  an  angry 
look  or  thought ;  but  all  are  one  in  Christ,  who  is  one 
with  the  Father,  and  all  live  in  the  love  of  him,  who  is 
love  itself!  The  soul  is  not  more  where  it  lives,  than 
where  it  loves.  How  near  then  will  my  soul  be  united  to 
God,  when  I  shall  so  heartily,  strongly,  and  incessantly 
love  him !  Ah,  wretched  unbelieving  heart,  that  can 
think  of  such  a  day,  and  work,  and  life  as  this,  with  such 
low  and  feeble  joys !  But  my  future  enjoyments  will  be 
more  lively. 

16.  "  How  delightful  is  it  to  me  to  behold  and  study 
these  inferior  works  of  creation  !  What  a  beautiful  fabric 
do  we  here  dwell  in ;  the  floor  so  dressed  with  herbs,  and 


374 

flowers,  and  trees,  and  watered  with  springs  and  rivers  ; 
the  roof  so  widely  expanded,  so  admirably  adorned  !  What 
wonders  do  sun,  moon,  and  stars,  seas,  and  winds  contain  i 
And  halh  God  prepared  such  a  house  for  corruptible  flesh, 
for  a  soul  imprisoned ;  and  doth  he  bestow  so  many  mil- 
lions of  wonders  upon  his  enemies  1  O  what  a  dwelling 
must  that  be,  which  he  prepares  for  his  dearly  beloved 
children ;  and  how  will  the  glory  of  the  New  Jerusalem 
exceed  all  the  present  glory  of  the  creatures !  Arise, 
then,  O  my  soul,  in  thy  contemplation ;  and  let  thy 
thoughts  of  that  glory  as  far  exceed  in  sweetness  thy 
thoughts  of  the  excellencies  below !  Fear  not  to  go  out 
of  this  body,  and  this  world,  when  thou  must  make  so 
happy  a  change  ;  but  say,  as  one  did  when  he  was  dying, 
'  I  am  glad,  and  even  leap  for  joy,  that  the  time  is  come 
in  which  that  mighty  Jehovah,  whose  majesty  in  my  search 
of  nature  I  have  admired,  whose  goodness  I  have  adored, 
whom  by  faith  I  have  desired  and  panted  after,  will  now 
show  himself  to  me  face  to  face.' 

17.  "  How  wonderful  also  are  the  works  of  Providence  ! 
How  delightful  to  see  the  great  God  interest  himself  in  the 
safety  and  advancement  of  a  few  humble,  praying,  but 
despised  persons  :  and  to  review  those  special  mercies 
with  which  my  own  life  hath  been  adorned  and  sweetened ! 
How  often  have  my  prayers  been  heard,  my  tears  regarded, 
my  troubled  soul  relieved  !  How  often  hath  my  Lord  bid 
me  be  of  good  cheer !  What  a  support  are  these  expe- 
riences, these  clear  testimonies  of  my  Father's  love,  to 
my  fearful  unbelieving  heart !  O  then,  what  a  blessed  day 
will  that  be,  when  I  shall  have  all  mercy,  perfection  of 
mercy,  and  fully  enjoy  the  Lord  of  mercy ;  when  I  shall 
stand  on  the  shore,  and  look  back  on  the  raging  seas  I 
have  safely  passed  ;  when  I  shall  review  my  pains  and 
sorrows,  my  fears  and  tears,  and  possess  the  glory  which 
was  the  end  of  all !     If  one  drop  of  lively  faith  was  mixed 


375 

with  these  considerations,  what  a  heaven-ravishing  heart 
should  I  carry  within  me  !  Fain  would  '  I  believe ;  Lord, 
help  my  unbelief! ' 

18.  "  How  sweet,  O  my  soul,  have  ordinances  been  to 
thee!  What  delight  hast  thou  had  in  prayer,  and  thanks- 
giving, under  heavenly  sermons,  and  in  the  society  of 
saints,  and  to  see  '  the  Lord  adding  to  the  church  such  as 
should  be  saved  ! '  How  then  can  my  heart  conceive  the 
joy,  which  I  shall  have  to  see  the  perfected  church  in 
heaven,  and  to  be  admitted  into  the  celestial  temple,  and 
with  the  heavenly  host  praise  the  Lord  for  ever  !  If  the 
Word  of  God  was  sweeter  to  Job  than  his  necessary  food  ; 
and  to  David  than  honey  and  the  honeycomb  ;  and  was 
the  joy  and  rejoicing  of  Jeremiah's  heart ;  how  blessed  a 
day  will  that  be,  when  we  shall  fully  enjoy  the  Lord  of 
this  word,  and  shall  no  more  need  these  written  precepts 
and  promises,  nor  read  any  book  but  the  face  of  the  glori- 
ous God  !  If  they  that  heard  Christ  speak  on  earth,  were 
astonished  at  his  wisdom  and  answers,  and  wondered  at 
the  gracious  words  that  proceeded  out  of  his  mouth  ;  how 
shall  I  then  be  affected  to  behold  him  in  his  majesty ! 

19.  "  Can  the  prospect  of  this  glory  make  others  wel- 
come the  cross,  and  even  refuse  deliverance  ;  and  cannot 
it  make  thee  cheerful  under  lesser  sufferings  ?  Can  it 
sweeten  the  flames  of  martyrdom  ;  and  not  sweeten  thy 
life  ;  or  thy  sickness,  or  thy  natural  death  ?  Is  it  not  the 
same  heaven  which  they  and  I  must  live  in  1  Is  not  their 
God,  their  Christ,  their  crown,  and  mine,  the  same?  And 
shall  I  look  upon  it  with  an  eye  so  dim,  a  heart  so  dull,  a 
countenance  so  dejected  1  Some  small  foretastes  of  it 
have  I  myself  had ;  and  how  much  more  delightful  have 
they  been,  than  any  earthly  things  ever  were ;  and  what 
then  will  the  full  enjoyment  be ! 

20.  "  What  a  beauty  is  there  here  in  the  imperfect 


graces  of  the  Spirit !  Alas  !  how  small  are  these  to  what 
we  shall  enjoy  in  our  perfect  state  !  What  a  happy  life 
should  I  here  live,  could  I  but  love  God  as  much  as  I 
would :  could  I  be  all  love,  and  always  loving !  O  my 
soul,  what  wouldst  thou  give  for  such  a  life  ?  Had  I  such 
apprehensions  of  God,  such  knowledge  of  his  word  as  I 
desire ;  could  I  fully  trust  him  in  all  my  straits :  could  I 
be  as  lively  as  I  would  in  every  duty;  could  I  make  God 
my  constant  desire  and  delight ;  I  would  not  envy  the 
world  their  honors  or  pleasures.  What  a  blessed  state,  O 
my  soul !  wilt  thou  shortly  be  in,  when  thou  shalt  have 
far  more  of  these  than  thou  canst  now  desire,  and  shalt 
exercise  thy  perfected  graces  in  the  immediate  vision  of 
God,  and  not  in  the  dark,  and  at  a  distance,  as  now. 

21.  "  Is  the  sinning,  afflicted,  persecuted  church  of 
Christ,  so  much  more  excellent  than  any  particular  gra- 
cious soul  ?  What  then  will  the  church  be,  when  it  is 
fully  gathered  and  glorified :  when  it  is  ascended  from  the 
valley  of  tears  to  mount  Sion ;  when  it  shall  sin  and  suffer 
no  more  !  The  glory  of  the  old  Jerusalem  will  be  dark- 
ness and  deformity  to  the  glory  of  the  new.  What  cause 
shall  we  have  then  to  shout  for  joy,  when  we  shall  see 
how  glorious  the  heavenly  temple  is,  and  remember  the 
meanness  of  the  church  on  earth ! 

22.  "But,  alas!  what  a  loss  am  I  at  in  the  midst  of  my 
contemplations !  I  thought  my  heart  had  all  the  while 
attended,  but  I  see  it  hath  not.  What  life  is  there  in 
emptv  thoughts  and  words,  without  affections  ?  Neither 
God,  nor  I,  find  pleasure  in  them.  Where  hast  thou 
been,  unworthy  heart,  while  T  was  opening  to  thee  the 
everlasting  treasures  ?  Art  thou  not  ashamed  to  complain 
so  much  of  an  uncomfortable  life,  and  to  murmur  at  God 
for  filling  thee  with  sorrows,  when  he  in  vain  offers  thee 
the  delights  of  angels  ?     Hadst  thou  now  but  followed  me 


377 

close,  it  would  have  made  thee  revive  and  leap  for  joy, 
and  forget  thy  pains  and  sorrows.  Did  I  think  my  heart 
had  been  so  backward  to  rejoice  ! 

23.  "Lord,  thou  hast  reserved  my  perfect  joys  for 
heaven  ;  therefore,  help  me  to  desire  till  I  may  possess, 
and  let  me  long  when  I  cannot,  as  I  would,  rejoice.  O 
my  soul,  thou  knowest,  to  thy  sorrow,  that  thou  art  not 
yet  at  thy  rest.  When  shall  I  arrive  at  that  safe  and  quiet 
harbor,  where  there  are  none  of  these  storms,  waves,  and 
dangers ;  when  I  shall  never  more  have  a  weary  restless 
night  or  day  !  Then  my  life  will  not  be  such  a  mixture 
of  hope  and  fear,  of  joy  and  sorrow ;  nor  shall  flesh  and 
spirit  be  combating  within  me ;  nor  faith  and  unbelief, 
humility  and  pride,  maintain  a  continual  conflict.  O  when 
shall  I  be  past  these  soul-tormenting  fears,  and  cares,  and 
griefs?  When  shall  I  be  out  of  this  soul-contradicting, 
insnaring,  deceitful  flesh ;  this  corruptible  body,  this  vain, 
vexatious  world  1  Alas !  that  I  must  stand  and  see  the 
church  and  cause  of  Christ  tossed  about  in  contention, 
and  made  subservient  to  private  interests,  or  deluded 
fancies !  There  is  none  of  this  disorder  in  the  heavenly 
Jerusalem;  there  I  shall  find  a  harmonious  concert  of 
perfected  spirits,  obeying  and  praising  their  everlasting 
King.  O  how  much  better  to  be  a  door-keeper  there, 
than  the  commander  of  this  tumultuous  world  !  Why  am 
I  no  more  weary  of  this  weariness  ?  Why  do  I  so  forget 
my  resting-place  ?  Up  then,  O  my  soul,  in  thy  most 
raised  and  fervent  desires !  Stay  not  till  this  flesh  can 
desire  with  thee  ;  expect  not  that  sense  should  apprehend 
thy  blessed  object,  and  tell  thee  when  and  what  to  desire. 
Doth  not  the  dullness  of  thy  desires  after  rest,  accuse  thee 
of  most  detestable  ingratitude  and  folly  ?  Must  thy  Lord 
procure  thee  a  rest  at  so  dear  a  rate,  and  dost  thou  no 
more  value  it  ?  Must  he  go  before  to  prepare  so  glorious 
33  " 


378 

a  mansion  for  such  a  wretch,  and  art  thou  loath  to  go  and 
possess  it  ?  Shall  the  Lord  of  glory  be  desirous  of  thy 
company,  and  thou  not  desirous  of  his  ?  Must  earth  be- 
come a  very  hell  to  thee,  before  thou  art  willing  to  be 
with  God  ?  Behold  the  most  lovely  creature,  or  the  most 
desirable  state,  and  tell  me  where  wouldst  thou  be,  if  not 
with  God  ?  Poverty  is  a  burden ;  riches  a  snare  ;  sick- 
ness unpleasing;  health  unsafe;  the  frowning  world 
bruises  thy  heel ;  the  smiling  world  stings  thee  to  the 
heart :  so  much  as  the  world,  is  loved  and  delighted  in, 
it  hurts  and  endangers  the  lover  ;  and  if  it  may  not  be 
loved,  why  should  it  be  desired  ?  If  thou  art  applauded, 
it  proves  the  most  contagious  breath  ;  if  thou  art  vilified, 
or  unkindly  used,  methinks  this  should  not  entice  thy 
love.  If  thy  successful  labors,  and  thy  godly  friends, 
seem  better  to  thee  than  a  life  with  God,  it  is  time  for 
God  to  take  them  from  thee.  If  thy  studies  have  been 
sweet,  have  they  not  also  been  bitter  ?  And,  at  best,  what 
are  they  to  the  everlasting  views  of  the  God  of  truth? 
Thy  friends  here  have  been  thy  delight ;  and  have  they 
not  also  been  thy  vexation  and  grief?  They  are  gracious, 
and  are  they  not  also  sinful  ?  They  are  kind ;  and  are 
they  not  soon  displeased  ?  They  are  humble,  but,  alas  ! 
how  proud  also !  Their  graces  are  sweet,  and  their  gifts 
helpful;  but  are  not  their  corruptions  bitter,  and  their 
imperfections  hurtful  ?  And  art  thou  so  loath  to  go  from 
them  to  thy  God  ? 

24.  "O  my  soul,  look  above  this  world  of  sorrows! 
Hast  thou  so  long  felt  the  smarting  rod  of  affliction,  and 
no  better  understood  its  meaning  ?  Is  not  every  stroke  to 
drive  thee  hence?  Is  not  its  voice  like  that  to  Elijah, 
*  What  dost  thou  here  ? '  Dost  thou  forget  thy  Lord's  pre- 
diction, '  In  the  world  ye  shall  have  tribulation ;  in  me  ye 
may  have  peace?5     Ah,  my  dear  Lord,  I  feel  thy  mean- 


379 

ing ;  it  is  written  in  my  flesh,  engraved  in  my  bones.  My 
heart  thou  aimest  at ;  thy  rod  drives,  thy  silken  cord  of 
love  draws  ;  and  all  to  bring  it  to  thyself.  Lord,  can  such 
a  heart  be  worth  thy  having '?  Make  it  worthy,  and  then 
it  is  thine :  take  it  to  thyself,  and  then  take  me.  This 
clod  hath  life  to  stir,  but  not  to  rise.  As  the  feeble  child 
to  the  tender  mother,  it  looketh  up  to  thee,  and  stretcheth 
out  the  hands,  and  fain  would  have  thee  take  it  up. 
Though  I  cannot  say,  '  my  soul  longeth  after  thee ; '  yet  I 
can  say,  I  long  for  such  a  longing  heart.  '  The  spirit  is 
willing,  the  flesh  is  weak.'  My  spirit  cries,  '  let  thy  king- 
dom come/  or  let  me  come  to  thy  kingdom ;  but  the  flesh 
is  afraid  thou  shouldst  hear  my  prayer,  and  take  me  at  my 
word.  O  blessed  be  thy  grace,  which  makes  use  of  my 
corruptions  to  kill  themselves  ;  for  I  fear  my  fears,  and 
sorrow  for  my  sorrows,  and  long  for  greater  longings ;  and 
thus  the  painful  means  of  attaining  my  desires  increase 
my  weariness,  and  that  makes  me  groan  to  be  at  rest. 

25.  "  Indeed,  Lord,  my  soul  itself  is  in  a  strait,  and 
what  to  choose  I  know  not ;  but  thou  knowest  what  to 
give :  'to  depart  and  be  with  thee,  is  far  better.'  But  'to 
abide  in  the  flesh  seems  needful.'  Thou  knowest  I  am 
not  weary  of  thy  work,  but  of  sorrow  and  sin  :  I  am  will- 
ing to  stay  while  thou  wilt  employ  me,  and  despatch  the 
work  thou  hast  put  into  my  hands ;  but,  I  beseech  thee, 
stay  no  longer  when  this  is  done  ;  and  while  I  must  be 
here,  let  me  be  still  amending  and  ascending ;  make  me 
still  better,  and  take  me  at  the  best.  I  dare  not  be  so 
impatient,  as  to  importune  thee  to  cut  off  my  time,  and 
snatch  me  hence  unready ;  because  I  know  my  everlasting 
state  so  much  depends  on  the  improvement  of  this  life. 
Nor  would  I  stay  when  my  work  is  done ;  and  remain 
here  sinning,  while  my  brethren  are  triumphing.  Thy 
footsteps  bruise  this  worm,  while  those  stars  shine  in  the 


380 

firmament  of  glory.  Yet  I  am  thy  child  as  well  as  they ; 
Christ  is  my  head  as  well  as  theirs ;  why  is  there  then  so 
great  a  distance  ?  But  I  acknowledge  the  equity  of  thy 
ways  :  though  we  are  all  children,  yet  I  am  the  prodigal, 
and  therefore  more  fit  in  this  remote  country  to  feed  on 
husks,  while  they  are  always  with  thee,  and  possess  thy 
glory.  They  were  once  themselves  in  my  condition,  and 
I  shall  shortly  be  in  theirs.  They  were  of  the  lowest  form, 
before  they  came  to  the  highest ;  they  suffered,  before  they 
reigned  ;  they  came  out  of  great  tribulation,  who  are  now 
before  thy  throne ;  and  shall  not  I  be  content  to  come  to 
the  crown  as  they  did ;  and  to  drink  of  their  cup,  before 
I  sit  with  them  in  the  kingdom  1  Lord,  I  am  content  to 
stay  thy  time,  and  go  thy  way,  so  thou  wilt  exalt  me  also 
in  thy  season,  and  take  me  into  thy  barn,  when  thou  seest 
me  ripe.  In  the  mean  time  I  may  desire,  though  I  am 
not  to  repine  ;  I  may  believe  and  wish,  though  not  make 
any  sinful  haste ;  I  am  willing  to  wait  for  thee,  but  not 
to  lose  thee ;  and  when  thou  seest  me  too  contented  with 
thine  absence,  then  quicken  my  languid  desires,  and  blow 
up  the  dying  spark  of  love ;  and  leave  me  not  till  I  am 
able  unfeignedly  to  cry  out,  '  As  the  hart  panteth  after  the 
water-brooks,  so  panteth  my  soul  after  thee,  O  God.  My 
soul  thirsteth  for  God,  for  the  living  God;  when  "shall  I 
come  and  appear  before  God?  My  conversation  is  in 
heaven,  from  whence  I  look  for  a  Saviour.  My  affections 
are  set  on  things  above,  where  Christ  sitteth,  and  my  life 
is  hid.  I  walk  by  faith,  and  not  by  sight ;  willing  rather 
to  be  absent  from  the  body,  and  present  with  the  Lord.' 

26.  "  What  interest  hath  this  empty  world  in  me  ;  and 
what  is  there  in  it  that  may  seem  so  lovely  as  to  entice  my 
desires  from  my  God,  or  make  me  loath  to  come  away  1 
Methinks,  when  I  look  upon  it  with  a  deliberate  eye,  it  is 
a  howling  wilderness,  and  too  many  of  its  inhabitants  are 


381 

untamed  monsters.  I  can  view  all  its  beauty  as  deformity ; 
and  drown  all  its  pleasures  in  a  few  penitent  tears  ;  or  the 
wind  of  a  sigh  will  scatter  them  away.  O  let  not  this 
flesh  so  seduce  my  soul,  as  to  make  me  prefer  this  weary 
life  before  the  joys  that  are  about  thy  throne  !  And  though 
death  itself  be  unwelcome  to  nature,  yet  let  thy  grace 
make  thy  glory  appear  to  me  so  desirable,  that  the  king 
of  terrors  may  be  the  messenger  of  my  joy.  Let  not  my 
soul  be  ejected  by  violence,  and  dispossessed  of  its  habita- 
tion against  its  will ;  but  draw  it  to  thyself  by  the  secret 
power  of  thy  love,  as  the  sunshine  in  the  spring  draws 
forth  the  creatures  from  their  winter  cells  ;  meet  it  half- 
way, and  entice  it  to  thee,  as  the  loadstone  doth  the  iron, 
and  as  the  greater  flame  attracts  the  less  !  Dispel  there- 
fore the  clouds  that  hide  thy  love  from  me  ;  or  remove  the 
scales  that  hinder  mine  eyes  from  beholding  thee  ;  for  the 
beams  that  stream  from  thy  face,  and  the  foretastes  of  thy 
great  salvation,  and  nothing  else,  can  make  a  soul  unfeign- 
edly  say,  '  Now  let  thy  servant  depart  in  peace  ! '  But  it 
is  not  thy  ordinary  discoveries  that  will  here  suffice  :  as 
the  work  is  greater,  so  must  thy  help  be.  O  turn  these 
fears  into  strong  desires,  and  this  loathness  to  die  into 
longings  after  thee  !  While  I  must  be  absent  from  thee, 
let  my  soul  as  heartily  groan,  as  my  body  doth  under  its 
want  of  health !  If  I  have  any  more  time  to  spend  on 
earth,  let  me  live  as  without  the  world  in  thee,  as  I  have 
sometimes  lived  as  without  thee  in  the  world  !  While  I 
have  a  thought  to  think,  let  me  not  forget  thee ;  or  a 
tongue  to  move,  let  me  mention  thee  with  delight :  or  a 
breath  to  breathe,  let  it  be  after  thee,  and  for  thee ;.  or  a 
knee  to  bend,  let  it  daily  bow  at  thy  footstool ;  and  when 
by  sickness  thou  confinest  me,  do  thou  '  make  my  bed, 
number  my  pains,  and  put  all  my  tears  into  thy  bottle  ! ' 
27.  "  As  my  flesh  desired  what  my  spirit  abhorred,  so. 
33* 


8r: 

now  let  my  spirit  desire  that  day  which  my  flesh  abhorreth; 
that  my  friends  may  not  with  so  much  sorrow  wait  for  the 
departure  of  my  soul,  as  my  soul  with  joy  shall  wait  for  its 
own  departure  !  Then  •'  let  me  die  the  death  of  the 
righteous.,  and  letmylast  end  be  like  his  :'"  even  a  removal 
to  that  glory  which  shall  never  end  !  Then  let  thy  con- 
voy of  angels  bring  my  departing  soul  among  the  perfected 
spirits  of  the  just,  and  let  me  follow  my  dear  friends  that 
have  died  in  Christ  before  me  ;  and  while  my  sorrow- 
ing friends  are  weeping  over  my  grave,  let  my  spirit  be 
reposed  with  thee  in  rest ;  and  while  my  corpse  shall  lie 
rotting  in  the  dark,  let  my  soul  be  in  '  the  inheritance  of 
the  saints  in  light ! ;  O  thou  that  numberest  the  very 
hairs  of  my  head,  number  all  the  days  that  my  body  lies 
in  the  dust :  and  thou  that  •  writest  all  my  members  in  thy 
book.'  keep  an  account  of  my  scattered  bones !  O  my 
Saviour,  hasten  the  time  of  thy  return:  send  forth  thy 
angels,  and  let  that  dreadful  joyful  trumpet  sound  !  Delay 
not,  lest  the  living  give  up  their  hopes :  delay  not.  lest 
earth  should  grow  like  hell,  and  thy  church,  by  division. 
be  all  crumbled  to  dust ;  delay  not,  lest  thy  enemies  get 
advantage  of  thy  flock,  and  lest  pride,  hypocrisy,  sensuality, 
and  unbelief  prevail  against  thy  little  remnant,  and  share 
among  them  thy  whole  inheritance,  and  when  thou  comest 
thou  rind  not  faith  on  the  earth  ;  delay  not,  lest  the  grave 
should  boast  of  victory,  and  having  learned  rebellion  of  its 
guest,  should  refuse  to  deliver  thee  up  thy  due  !  O  hasten 
that  great  resurrection-day,  when  thy  command  shall  go 
forth,  and  none  shall  disobey ;  when  '  the  sea  and  the 
earth  shall  yield  up  their  hostages,  and  all  that  sleep  in 
the  grave  shall  awake,  and  the  dead  in  Christ  shall  rise 
first  :  :  when  the  seed  which  thou  sowest  corruptible,  shall 
come  forth  incorruptible  ;  and  graves  that  received  rotten- 
ness  and  dust,  shall  return  thee  glorious  stars  and  sun 


383 

Therefore  dare  I  lay  down  my  carcass  in  the  dust,  intrust- 
ing it,  not  to  a  grave,  but  to  thee ;  and  therefore  my  flesh 
shall  rest  in  hope,  till  thou  shalt  raise  it  to  the  possession 
of  everlasting  rest.  '  Return,  O  Lord ;  how  long  %  O  let 
thy  kingdom  come  ! '  Thy  desolate  bride  saith,  Come  ! 
for  thy  spirit  within  her  saith,  Come  ;  and  teacheth  her 
thus  to  '  pray  with  groanings  which  cannot  be  uttered ; ' 
yea,  the  whole  creation  saith,  Come,  waiting  to  be  deliv- 
ered from  the  bondage  of  corruption,  into  the  glorious 
liberty  of  the  children  of  God.  Thou  thyself  hast  said, 
'  Surely  I  come  quickly.5  Amen.  Even  so,  come,  Lord 
Jesus ! " 

CONCLUSION. 

28.  Thus,  Reader,  I  have  given  thee  my  best  advice 
for  maintaining  a  heavenly  conversation.  If  thou  canst 
not  thus  meditate  methodically  and  fully,  yet  do  it  as  thou 
canst;  only  be  sure  to  do  it  seriously  and  frequently.  Be 
acquainted  with  this  heavenly  work,  and  thou  wilt,  in 
some  degree,  be  acquainted  with  God ;  thy  joys  will  be 
spiritual,  prevalent,  and  lasting,  according  to  the  nature  of 
their  blessed  object;  thou  wilt  have  comfort  in  life  and 
death.  When  thou  hast  neither  wealth,  nor  health,  nor 
the  pleasures  of  this  world,  yet  wilt  thou  have  comfort. 
Without  the  presence,  or  help  of  any  friend,  without  a 
minister,  without  a  book,  when  all  means  are  denied  thee, 
or  taken  from  thee,  yet  mayest  thou  have  vigorous,  real 
comfort.  Thy  graces  will  be  mighty,  active,  and  victo- 
rious ;  and  the  daily  joy,  which  is  thus  fetched  from 
heaven,  will  be  thy  strength.  Thou  wilt  be  as  one  that 
stands  on  the  top  of  an  exceeding  high  mountain  ;  he 
looks  down  on  the  world  as  if  it  were  quite  below  him  ; 
fields  and  woods,  cities  and  towns,  seem  to  him  but  little 


3&4 

spots.  Thus  despicably  wilt  thou  look  on  all  things  here 
below.  The  greatest  princes  will  seem  but  as  grass- 
hoppers ;  the  busy,  contentious,  covetous  world,  but  as  a 
heap  of  ants.  Men's  threatenings  will  be  no  terror  to 
thee  ;  nor  the  honors  of  this  world  any  strong  enticement; 
temptations  will  be  more  harmless,  as  having  lost  their 
strength  ;  and  afflictions  less  grievous,  as  having  lost  their 
sting  :  and  every  mercy  will  be  better  known  and  relished. 
It  is  now,  under  God,  in  thy  own  choice,  whether  thou 
wilt  live  this  blessed  life  or  not ;  and  whether  all  this  pains 
I  have  taken  for  thee  shall  prosper,  or  be  lost.  If  it  be 
lost  through  thy  laziness,  thou  thyself  wilt  prove  the  great- 
est loser.  O  man !  what  hast  thou  to  mind  but  God  and 
heaven  1  Art  thou  not  almost  out  of  this  world  already  ? 
Dost  thou  not  look  every  day,  when  one  disease  or  other 
will  let  out  thy  soul  ?  Does  not  the  grave  wait  to  be  thine 
house ;  and  worms  to  feed  upon  thy  face  and  heart  ? 
What  if  thy  pulse  must  beat  a  few  strokes  more  ?  What 
if  thou  hast  a  little  longer  to  breathe,  before  thou  breathe 
out  thy  last ;  a  few  more  nights  to  sleep,  before  thou  sleep- 
est  in  the  dust?  Alas  !  what  will  this  be,  when  it  is  gone? 
And  is  it  not  almost  gone  already  ?  Very  shortly  thou 
wilt  see  thy  glass  run  out,  and  say  to  thyself,  "  My  life  is 
done  !  My  time  is  gone  !  It  is  past  recalling  !  There  is 
nothing  now  but  heaven  or  hell  before  me  ! "  Where 
then  shouldst  thy  heart  be  now,  but  in  heaven?  Didst 
thou  know  what  a  dreadful  thing  it  is,  to  have  a  doubt  of 
heaven  when  a  man  is  dying,  it  would  rouse  thee  up. 
And  what  else  but  doubt  can  that  man  then  do,  that 
never  seriously  thought  of  heaven  before  ? 

29.  Some  there  be  that  say,  "  It  is  not  worth  so  much 
time  and  trouble,  to  think  of  the  greatness  of  the  joys 
above ;  so  that  we  can  make  sure  they  are  ours,  we  know 
they  are  great."     But  as  these  men  obey  not  the  command 


385 

of  God,  which  requires  them  to  have  their  "  conversation 
in  heaven,  and  to  set  their  affections  on  things  above  ;  " 
so  they  wilfully  make  their  own  lives  miserable,  by  re- 
fusing the  delights  which  God  hath  set  before  them.  And 
if  this  were  all,  it  were  a  small  matter ;  but  see  what 
abundance  of  other  mischiefs  follow  the  neglect  of  these 
heavenly  delights.  This  neglect — will  damp,  if  not  de- 
stroy their  love  to  God, — will  make  it  unpleasant  to  them 
to  think  or  speak  of  God,  or  engage  in  his  service, — it 
tends  to  pervert  their  judgments  concerning  the  ways  and 
ordinances  of  God, — it  makes  them  sensual  and  volup- 
tuous,— it  leaves  them  under  the  power  of  every  affliction 
and  temptation,  and  is  a  preparative  to  total  apostacy,-— it 
will  also  make  them  fearful  and  unwilling  to  die.  For 
who  would  go  to  a  God  or  a  place  he  hath  no  delight  in  ? 
Who  would  leave  his  pleasure  here,  if  he  had  not  better 
to  go  to  1  Had  I  only  proposed  a  course  of  melancholy 
and  fear,  and  sorrow,  you  might  reasonably  have  objected. 
But  you  must  have  heavenly  delights,  or  none  that  are 
lasting.  God  is  willing  you  should  daily  walk  with  him, 
and  fetch  in  consolations  from  the  everlasting  fountain  :  if 
jou  are  unwilling,  even  bear  the  loss  ;  and  when  you  are 
dying,  seek  for  comfort  where  you  can  get  it,  and  see 
whether  fleshly  delights  will  remain  with  you ;  then  con- 
science will  remember,  in  spite  of  you,  that  you  was  once 
persuaded  to  a  way  for  more  excellent  pleasures, — 
pleasures  that  would  have  followed  you  through  death, 
and  have  lasted  to  eternity. 

30.  As  for  you,  whose  hearts  God  hath  weaned  from  all 
things  here  below,  I  hope  you  will  value  this  heavenly  life, 
and  take  one  walk  every  day  in  the  new  Jerusalem.  God 
is  your  love  and  your  desire  ;  you  would  fain  be  more 
acquainted  with  your  Saviour;  and  I  know  it  is  your 
grief,  that  your  hearts  are  not  nearer  to  him,  and  that  they 


386 

do  not  more  feelingly  love  him,  and  delight  in  him.  O 
try  this  life  of  meditation  on  your  heavenly  rest !  Here 
is  the  mount,  on  which  the  fluctuating  ark  of  your  souls 
may  rest.  Let  the  world  see,  by  your  heavenly  lives,  that 
religion  is  something  more  than  opinions  and  disputes,  or 
a  talk  of  outward  duties.  If  ever  a  Christian  is  like  him- 
self, and  answerable  to  his  principles  and  profession,  it  is 
when  he  is  most  serious  and  lively  in  this  duty.  As 
Moses,  before  he  died,  went  up  into  Mount  Nebo,  to  take 
a  survey  of  the  land  of  Canaan  ;  so  the  Christian  ascends 
the  mount  of  contemplation,  and  by  faith  surveys  his  rest. 
He  looks  upon  the  glorious  mansions,  and  says,  "  Glorious 
things  are "  deservedly  "  spoken  of  thee,  thou  city  of 
God !  "  He  hears,  as  it  were,  the  melody  of  the  heavenly 
choir,  and  says,  "  Happy  is  the  people  that  are  in  such  a 
case  ;  yea,  happy  is  that  people,  whose  God  is  the  Lord!" 
He  looks  upon  the  glorified  inhabitants,  and  says,  "  Happy 
art  thou,  O  Israel ;  who  is  like  unto  thee,  O  people,  saved 
by  the  Lord,  the  shield  of  thy  help,  and  who  is  the  sword 
of  thine  excellency  !  When  he  looks  upon  the  Lord 
himself,  who  is  their  glory,  he  is  ready  with  the  rest,  to 
"  fall  down  and  worship  him,  that  liveth  for  ever  and  ever, 
and  say,  Holy,  holy,  holy,  Lord  God  Almighty,  who  was, 
and  is,  and  is  to  come  !  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honor,  and  power  !  "  When  he  looks  on  the 
glorified  Saviour,  he  is  ready  to  say,  Amen,  to  that  new- 
song,  "  Blessing,  and  honor,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb 
for  ever  and  ever.  For  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation ;  and  hast  made  us,  unto 
our  God,  kings  and  priests  !  "  When  he  looks  back  on 
the  wilderness  of  this  world,  he  blesses  the  believing, 
patient,  despised  saints ;  he  pities  the  ignorant,  obstinate, 


387 

miserable,  world ;  and  for  himself,  he  says,  as  Peter,  "  It 
is  good  to  be  here  ;  "  or  as  Asaph,  "  It  is  good  for  me  to 
draw  near  to  God:  for,  lo,  they  that  are  far  from  thee 
shall  perish."  Thus,  as  Daniel,  in  his  captivity  daily 
opened  his  window  towards  Jerusalem,  though  far  out  of 
sight,  when  he  went  to  God  in  his  devotions  ;  so  may  the 
believing  soul,  in  this  capacity  of  the  flesh,  look  towards 
"  Jerusalem,  which  is  above."  And  as  Paul  was  to  the 
Colossians,  so  may  the  believer  be  with  the  glorified 
spirits,  though  absent  in  the  flesh,  yet  with  them  in  the 
spirit,  joying  and  beholding  their  heavenly  order.  And 
as  the  lark  sweetly  sings,  while  she  soars  on  high,  but  is 
suddenly  silenced  when  she  falls  to  the  earth ;  so  is  the 
frame  of  the  soul  most  delightful  and  divine,  while  it  keeps 
in  the  views  of  God  by  contemplation.  Alas,  we  make 
there  too  short  a  stay  ;  fall  down  again,  and  lay  by  our 
music ! 

31.  But,  "  O  thou,  the  merciful  Father  of  spirits,  the 
attractive  of  love,  and  ocean  of  delights,  draw  up  these 
drossy  hearts  unto  thyself,  and  keep  them  there  till  they 
are  spiritualized  and  refined ;  and  second  thy  servant's 
weak  endeavors,  and  persuade  those  that  read  these  lines 
to  the  practice  of  this  delightful,  heavenly  work !  O 
suffer  not  the  soul  of  thy  most  unworthy  servant  to  be  a 
stranger  to  those  joys,  which  he  describes  to  others ;  but 
keep  me,  while  I  remain  on  earth,  in  daily  breathings 
after  thee,  and  in  a  believing,  affectionate  walking  with 
thee !  And  when  thou  comest,  let  me  be  found  so  doing : 
not  serving  my  flesh,  nor  asleep  with  my  lamp  unfur- 
nished ;  but  waiting  and  longing  for  my  Lord's  return  ! 
Let  those  who  shall  read  these  heavenly  directions,  not 
merely  read  the  fruit  of  my  studies,  but  the  breathing  of 
my  active  hope  and  love :  that,  if  my  heart  were  open  to 
their  view,  they  might  there  read  the  same  most  deeply 


388 

engraven  with  a  beam  from  the  face  of  the  Son  of  God  ; 
and  not  find  vanity,  or  lust,  or  pride  within,  when  the 
words  of  life  appear  without ;  that  so  these  lines  may  not 
witness  against  me  ;  but  proceeding  from  the  heart  of  the 
writer,  may  be  effectual,  through  thy  grace,  upon  the 
heart  of  the  reader,  and  so  be  the  savor  of  life  to  both  ! 
Amen." 

"  Glory  be  to  God  in  the   highest ;  on  earth  peace  ; 
good- will  towards  men." 


FINIS. 


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