Class BVtf?3»
PRESENTED BY
1^34
THE
SAINT'S EVERLASTING REST:
OR,
A TREATISE
BLESSED STATE OF THE SAINTS,
THEIR ENJOYMENT OP GOD IN GLORY.
EXTRACTED FROM THE WORKS OF
MR. RICHARD BAXTER,
BY JOHN WESLEY, M. A.
LATE FELLOW OF LINCOLN COLLEGE, OXFORD,
NEW-YORK,
PUBLISHED BYB.WAUGHANDT. MASON,
FOR THE METHODIST EPISCOPAL CHURCH, AT THE CONFERENCE
OFFICE, 200 MULBERRY-ST.
J. Collord, Printer
1834.
m
CONTENTS.
PART L
Chapter I. This rest defined Page 7
II. What this rest presupposeth 11
III. What this rest containeth 13
IV. The four great preparations to our rest 23
V. The excellencies of our rest 32
VI. The people of God described 51
The conclusion 59
PART II.
I. The inconceivable misery of the ungodly in their loss of
this rest 60
II. The aggravation of the loss of heaven to the ungodly. ... 64
III. They shall lose all things comfortable, as well as heaven 74
IV. The greatness of the torments of the damned discovered 79
V. The second use, — reprehending the general neglect of
this rest, and exciting to diligence in seeking it 87
VI. An exhortation to seriousness in seeking rest 96
VII. The third use, — persuading all men to try their title to
this rest; and directing them how to try, that they
may know 112
VIII. Further causes of doubting among Christians 120
IX. Containing directions for examination, and some marks
of trial 123
X. The reason of the saints' afflictions here 126
XL An exhortation to those that have got assurance of this
rest, that they would do all they possibly can to help
others to it 1 33
XII. An advice to some more particularly, to help others to
this rest 157
PART IS.
I. Reproving our expectations of rest on earth 179
II. Motives to heavenly mindedness 187
III. Containing some hinderances of heavenly mindedness . . 202
IV. Some general helps to heavenly mindedness 210
V. A description of heavenly contemplation 217
VI. The fittest time and place for this contemplation, and the
preparation of the heart unto it 223
VII. W^hat affections must be acted, and by what considera-
tions and objects, and in what order 230
VIII. Some advantages and helps for raising the soul by medi-
tation 240
IX. How to manage and watch over the heart through the
whole work 251
X. An example of this heavenly contemplation, for the help
of the unskilful *. 255
The conclusion 268
TO THE
INHABITANTS OF KIDDERMINSTER.
My Dear Friends, — If either I or my labours have any
thing of public use or worth, it is wholly (though not only)
yours. And I am convinced by Providence, that it is the
will of God it should be so. This I clearly discerned in
my first coming to you, in my former abode with you, and
in the time of my forced absence from you. When I was
separated by the miseries of the late unhappy war, I durst
not fix in any other congregation, but lived in a military
unpleasing state, lest I should forestall my return to you.
The offers of greater worldly accommodations were no
temptation to me once to question whether I should leave
you: your free invitation of my return, your obedience to
my doctrine, the strong affection which I have yet toward
you above all people, and the general hearty return of love
which I find from you, do all persuade me, that I was sent
into the world especially for the service of your souls: and
that even when I am dead I might be yet a help to your
salvation, the Lord hath forced me, quite beside my own
resolution, to write this treatise, and leave it in your hands.
It was far from my thoughts ever to have become thus
public, and burthened the world with any writing of mine ;
therefore have I often resisted the request of my reverend
brethren, and some superiors, who might else have com-
manded much more at my hands. But see how God over
ruleth and crosseth our resolutions !
Being in my quarters far from home, cast into extreme
languishing, (by the sudden loss of about a gallon of blood,
after many years foregoing weakness,) and having no
acquaintance about me, nor any book but ray Bible, and
living in continual expectation of death, I bent my thoughts
on my everlasting rest : and because my memory, through
extreme weakness, was imperfect, I took my pen and began
to draw up my own funeral sermon, or some help for my
own meditations of heaven, to sweeten both the rest of my
life, and my death. In this condition God was pleased to
continue me about five months from home; where, being
able for nothing else, I went on with this work, which
lengthened to this which you here see. It is no wonder,
therefore, if I be too abrupt in the beginning, seeing I then
intended but the length of a sermon or two. Much less
may you wonder if the whole be very imperfect, seeing it
was written, as it were, with one foot in the grave, by a
man that was betwixt the living and dead, that wanted
strength of nature to quicken invention, or affection, and
6
had no book but his Bible, while the chief part was finished.
But how sweet is this Providence now to my review, which
so happily forced me to that work of meditation, which I
had formerly found so profitable to my soul ! and showed
me more mercy, in depriving me of other helps, than I was
aware of! and hath caused my thoughts to feed on this
heavenly subject, which hath more benefited me than all
the studies of my life.
And now, dear friends, such as it is, I here offer it you ;
and upon the knees of my soul, I offer up my thanks to the
merciful God, who hath fetched up both me and it, as from
the grave, for your service : who reversed the sentence cl
present death, which by the ablest physicians was passed
upon me : who interrupted my public labours for a time,
that he might trace me to do you a more lasting service,
which else I had never been like to have attempted ! That
God do I heartily bless and magnify, who hath rescued
me from the many dangers of four years war, and after so
many tedious nights and days, and so many doleful sights
and tidings, hath returned me, and many of yourselves, and
reprieved us now to serve him in peace ! And though men
be ungrateful, and my body ruined beyond hope of recovery,
yet he hath made up all in the comforts I have in you. To
the God of mercy I do here offer up my most hearty thanks,
who hath not rejected my prayers, but hath by a wonder
delivered me in the midst of my duties ; and hath supported
me these fourteen years in a languishing state, wherein I
have scarce had a waking hour free from pain : who hath
above twenty several times delivered me when I was near
death. And though he hath made me spend my days in
groans and tears, and in a constant expectation of my change,
yet he hath not wholly disabled me for his service ; and
hereby hath more effectually subdued my pride, and made
this world contemptible to me, and forced my dull heart to
more importunate requests, and occasioned more rare dis-
coveries of his mercy than ever I could have expected in a
prosperous state.
THE
SAINT'S EVERLASTING REST.
«.« There reraaineth therefore a rest to the people of God," Hebrews iv, ».
CHAPTER I.
THIS REST DEFINED.
It was not only our interest in God, and actual fruition ol
him, which was lost in Adam's fall ; but all spiritual know-
ledge of him, and true disposition toward such felicity.
Man hath now a heart too suitable to his estate; a low
state, and a low spirit. As the poor man that would not
believe that any one man had such a sum as a hundred
pounds, it was so far above what he possessed ; so man
will hardly now believe, that there is su^h a happiness as
once he had, much less as Christ hath now procured.
The apostle bestows most of this epistle in proving to the
Jews, 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 future rest. My text is his conclusion after divers argu-
ments to that end ; a conclusion so useful to a believer, as
containing the ground of all his comforts, the end of all his
duty and sufferings, that you may easily be satisfied why I
have made it the subject of my present discourse. What
more welcome to men under afflictions, than rest? What
more welcome news to men under public calamities ?
Hearers, I pray God your entertainment of it be hut half
answerable to the excellency of the subject ; and then you
will have cause to bless God, while you live, that ever you
heard it, as I have th^t ever I studied it.
Let us see, 1. What this rest is. 2. What these people of
God, and why so called. 3. The truth of this from other
scripture arguments. 4. Why this rest must yet remain.
5. Why only to the people of God. 6. What use to make
of it.
And though the sense of the text includes, in the word
rest, all that ease and safety which a soul, wearied with the
burden of sin and suffering, and pursued by law, wrath, and
conscience, hath with Christ in this life, the rest of grace ;
yet because it chiefly intends the rest of eternal glory, I
shall confine my discourse to this.
8 THE SAINT'8 EVERLASTING REST.
The rest here in question is, the most happy estate of a
Christian having obtained the end of his course : or, -it ia
the perfect endless fruition 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.
1. 1 call it the estate of a Christian, to note both the active
and passive fruition, wherein a Christian's blessedness lies,
and the established continuance of both. Our title will be
perfect, and perfectly cleared ; ourselves, and so our capa-
city perfected ; our possession and security for its perpetuity
perfect ; our reception from God perfect ; and therefore our
fruition of him, and consequently our happiness, will then
be perfect. And this is the estate which we now briefly
mention, and shall afterwards more fully describe.
2. I call it the most happy estate, to difference it not only
from all seeming happiness which is to be found in the
enjoyment of creatures, but also from all those beginnings,
foretastes, and imperfect degrees which we have in this life.
3. I call it the estate of a Christian, where I mean only
the sincere, regenerate, sanctified Christian, whose soul
having discovered that excellency in God through Christ,
closeth with him, and is cordially set upon him.
4. I add, That this happiness consists in obtaining the
end where I mean the ultimate and principal end, not any
subordinate or less principal end. O how much doth our
everlasting state depend on our right judgment and estima
tion of our end !
But it is a doubt with many, whether the attainment of
this glory may be our end? Nay, concluded, that it is
mercenary; yea, that to make salvation the end of duty, is
to be a legalist, and act under a covenant of works, whose
tenor is, " Do this and live." And many that think it may
be our end, yet think it may not be our ultimate end ; for
that should be only the glory of God. I shall answer these
briefly.
1. It is properly called mercenary, when we expect it as
wages for work done ; and so we may not make it our end.
Otherwise it is only such a mercenariness as Christ cora-
mandeth. For consider what this end is ; it is the fruition
of God in Christ ; and if seeking Christ be mercenary, I
desire to be so mercenary.
2. It is not a note of a legalist neither. It hath been the
ground of a multitude of late mistakes in divinity, to think
that " Do this and live," is only the language of the covenant
of works. It is true, in some sense it is; but in other, not.
The law of works only saith, Do tlus (that is, perfectly fulfil
the whole law,) and live; (that is, for so doing.) But the
THE SAINT S EVERLASTING REST. 9
law of grace saith, " Do this and live," too : that is, believe
in Christ, seek him, obey him sincerely, as thy Lord and
King : forsake all, suffer all things, and overcome, and by so
doing, or in so doing, you shall live. If you set up the
abrogated duties of the law again, you are a legalist; if
you set up the duties of the gospel in Christ's stead, in
whole or in part, you err still. Christ hath his place and
work ; duty hath its place and work too : set it but in its
own place, and expect from it but its own part, and you go
right: yea more, (how unsavoury soever the phrase may
seem,) you may, so far as this comes to, trust to your duty
and works, that is, for their own part ; and many miscarry
in expecting nothing from them, (as to pray, and to expect
nothing the more,) that is, from Christ in a way of duty.
For if duty have no share, why may we not trust Christ as
well in a way of disobedience as duty? In a word, you
must both use and trust duty in subordination to Christ,
but neither use them nor trust them in co-ordination with
him- So that this derogates nothing from Christ; for he
hath done, and will do, all his work perfectly, and enableth
his people to do theirs ; yet he is not properly said to do it
himself; he believes not, repents not, but worketh these in
them ; that is, enableth and exciteth them to it. No man
must look for more from duty than God hath laid upon it ;
and so much we may and must.
3. If I should quote all the scriptures that plainly prove
this, I should transcribe a great part of the Bible : 1 will
therefore only desire you to study what tolerable interpret-
ation can be given of the following places, which will not
prove that life and salvation may be, yea, must be, the end
of duty. John v, 40, " Ye will not come to me, that ye
might have life." Matt, xii, 12, " The kingdom of heaven
suffereth violence, and the violent take it by force." Matt,
vii, 13 ; Luke xiii, 24, " Strive to enter in at the strait gate."
Phil, ii, 12, " Work out your own salvation with fear and
trembling." Romans ii, 7, 10, "To them who by patient
continuance in well doing, seek for glory, and honour, and
immortality, eternal life. Glory, honour, and peace, to
every man that worketh good." 1 Cor. ix, 24, " So run
that ye may obtain." 2 Tim. ii, 12, " If we suffer with him,
we bhall reign with him." 1 Tim. vi, 12, " Fight the good
fight of faith, lay hold on eternal life." 1 Tim. vi, 18, 19,
"That they do good works, laying up a good foundation
against the time to come, that they may lay hold on eternal
life." Revelation xxii, 14, " Blessed are they that do his
commandments, that they may have right to the tree of
life, and enter in by the gates into the city." Matt. xxv,.
34-36, " Come, ye blessed of my Father, inherit," &,c. "For
10 THE SAINT'S EVERLASTING REST.
I was a hungered, and ye," &c. Luke xi, 28, " Blessed
are they that hear the word of God, and keep it." Yea, the
escaping of hell is a right end of duty to a believer: Heb.
iv, 1, "Let us fear, lest a promise being left us of entering
into his rest, any of you should come short of it." Luke
xii, 5, " Fear him that is able to destroy both soul and body
in hell ; yea," (whatsoever others say) " I say unto you, fear
him." 1 Cor. ix, 27, " I keep under my body, and bring it into
subjection ; lest, when I have preached to others, I myself
should be a castaway." Multitudes of scriptures and scrip-
ture arguments might be brought, but these may suffice to
any that believe Scripture.
4. For those that think this rest may be our end, but not
our ultimate end, that must be God's glory only : I will not
gainsay them. Only let them consider, " What God hath
joined, man must not separate." The glorifying himself,
and the saving of his people, (as I judge,) are not two ends
with God, but one ; to glorify his mercy in their salvation ;
so I think they should be with us together intended : we
should aim at the glory of God not alone considered without
our salvation, but in our salvation. Therefore I know no
warrant for putting such a question to ourselves, as some do,
Whether we could be content to be damned, so God were
glorified ? Christ hath put no such questions to us, nor bid
us put such to ourselves. Christ had rather that men would
inquire after their true willingness to be saved, than their
willingness to be damned. Sure I am, Christ himself is
offered to faith, in terms for the most part respecting the
welfare of the sinner, more than his own abstracted glory.
He would be received as a Saviour, mediator, redeemer,
reconciler, and intercessor. And all the precepts of Scripture
being backed with so many promises and threatenings, every
one intended of God as a motive to us, imply as much.
5. I call a Christian's happiness the end of his course,
thereby meaning, as Paul, 2 Tim. iv, 7, the whole scope of
his life. For salvation may and must be our end ; and not
only the end of our faith, (though that principally,) but of all
our actions : for as whatsoever we do must be done to the
glory of God. so must they ail be done to our salvation.
6. Lastly. I make happiness to consist in this end obtained ;
for it is not the mere promise of it that immediately makes
perfectly happy, nor Christ's mere purchase, nor our mere
seeking, but the apprehending and obtaining, which sets the
crown on the saint's head.
THE SAINT'S EVERLASTING REST. 11
CHAPTER II.
WHAT THIS REST PRESUPPOSETH.
For the clearer understanding the nature of this rest, you
must know,
I. There are some things presupposed to it.
II. Some things contained in it.
I. AJ1 these things are presupposed to this rest.
1. A person in motion, seeking rest. This is man here in
the way: angels have it already; and the devils are past hope.
2. An end toward which he moveth for rest. This can
be only God. He that taketh any thing else for happiness,
is out of the way the first step. The principal damning sin
is, to make any thing besides God our end or rest. And the
first true saving act is, to choose God only for our end and
happiness.
3. A distance is presupposed from this end, else there can
be no motion toward it. This sad distance is the case of all
mankind since the fall : it was our God that we principally
lost, and were shut out of his gracious presence, and since
are said to be without him in the world : nay, in all men at
age here, is supposed not only a distance, but also a contrary
motion. When Christ comes with regenerating, saving
grace, he finds no man sitting still, but all posting to eternal
ruin ; till by conviction, he first brings them to a stand, and
by conversion, turns first their hearts, and then their lives
to himself.
4. Here is presupposed the knowledge of the true ultimate
end and its excellency ; and a serious intending it. For so
the motion of the rational creature proceedeth. An unknown
end is no end ; it is a contradiction. We cannot make that
our end which we know not; nor that our chief end which
we know not, or judge not, to be the chief good. Therefore,
where this is not known that God is this end, there is no
obtaining rest in any ordinary way, whatsoever may be in
ways that by God are kept secret.
5. Here is presupposed, not only a distance from this rest,
but also the true knowledge of this distance. If a man have
lost his way, and know it not, he seeks not to return:
therefore they that never knew they were without God,
never yet enjoyed him : and they that never knew they
were actually in the way to hell, did never yet know the
way to heaven. Nay, there will not only be a knowledge of
this distance and lost estate, but affections answerable. Can
a man find himself on the brink of hell, and not tremble ?
Or find he hath lost his God and his soul, and not cry out,
/ am undone ?
12 THE SAINT'S EVERLASTING REST.
6. Here is also presupposed a superior moving cause,
else should we all stand still, and not move a step forward
toward our rest, no more than the inferior wheels in the
watch would stir if you take away the spring, or the first
mover. This is God. If God move us not, we cannot move.
Therefore it is a most necessary part of our Christian wisdom
to keep our subordination to God, and dependence on hirn ;
to be still in the path where he walks, and in that way where
his Spirit doth most usually move.
7. Here is presupposed an internal principle of life in the
person. God moves not man like a stone, but by enduing
him first with life, not to enable him to move without God,
but thereby to qualify him to move himself, in subordination
to God, the first mover.
8. Here is presupposed also such a motion as is rightly
ordered and directed toward the end. Not all motion or
labour brings to rest. Every way leads not to this end ; but
he whose goodness hath appointed the end, hath in his
wisdom, and by his sovereign authority, appointed the way.
Christ is the door, the only way to this rest. Some will
allow nothing else to be called the way, lest it derogate from
Christ. The truth is, Christ is the only way to the Father;
yet faith is the way to Christ ; and gospel obedience, or
faith and works, the wav for those to walk in, that are in
Christ.
9. There is supposed also a strong and constant motion,
which may reach the end. The lazy world, that think all
too much, will find this to their cost one day. They that
think less ado might have served, do but reproach Christ
for making us so much to do. They that have been most
holy, watchful, painful to get to heaven, find, when they
come to die, all too little. We see daily the best Christians,
when dying, repent their negligence : I never knew any then
repent his holiness and diligence. It would grieve a man's
soul to see a multitude of mistaken sinners lay out their
care and pains for a thing of nought, and think to have
eternal salvation with a wish. If the way to heaven be not
far harder than the world imagines, Christ and his apostles
knew not the way ; for they have t:)ld us, " That the
kingdom of heaven suffereth violence ; that the gate is strait
and the way narrow, and we must strive, if we will enter;
for many shall seek to enter, and not be able ;" (which
implies the faintness of their seeking, and that they put not
strength to the work,) and that " the righteous themselves
are scarcely saved."
I have seen this doctrine also thrown by with contempt
by others, who say, What! do ye set us a working for
heaven*. Doth our duty do any thing? Hath not Christ
THE SAINT'S EVERLASTING REST. 13
done all ? Is not this to make him a half Saviour, and to
preach the law ?
Answer. It is to preach the law of Christ ; his subjects
are not lawless: it is to preach duty to Christ. None a
more exact requirer of duty, or hater of sin, than Christ.
Christ hath done, and will do, all his work ^ and therefore is
a perfect Saviour : but yet leaves us a work to do. He hath
paid all the price, and left us none to pay ; yet he never
intended his purchase should put us into absolute title to
glory, in point of law, much less into immediate possession.
He hath purchased the crown to bestow only on condition
of believing, denying all for him, suffering with him, perse
vering, and overcoming. He hath purchased justification
to bestow only on condition of believing, yea, repenting and
believing : though it is Christ that enableth also to perform
the condition. It is not a Saviour offered, but received also,
that must save. It is not the blood of Christ shed only, but
applied also, that must fully deliver ; nor is it applied to the
justification or salvation of a sleepy soul. Nor doth Christ
carry us to heaven in a chair of security. Our righteousness,
which the law of works requireth, and by which it is satis-
fied, is wholly in Christ, and not one grain in ourselves :
nor must we dare to think of patching up a legal righteous-
ness of 'Christ's and our own together ; that is, that our
doings can be the least part of satisfaction for our sins. But
yet ourselves must personally fulfil the conditions of the
new covenant, and so have the perfect evangelical right-
eousness, or never be saved by Christ's righteousness.
Therefore say not it is not duty, but Christ ; for it is Christ
in a way of duty. As duty cannot do it without Christ, so
Christ will not do it without duty.
And as this motion must be strong, so must it be constant,
or it will fall short of rest. To begin in the spirit, and end
in the flesh, will not bring to the end of the saints. Men as
holy as the best of us, have fallen off. Read but the promises,
Revelation ii and iii, " to him that overcometh." Christ's
own disciples must be commanded to continue in his love,
and that by keeping his commandments ; and to abide in
him, and his word in them : see John xv, 4-7, 9, 10.
CHAPTER III.
WHAT THIS REST CONTAINETH.
There is contained in this rest,
1. A cessation from motion or action. Not from all action,
but of that which implies the absence of the end. When we
have obtained the haven, we have done sailing : when we
2
14 THE SAINT'S EVERLASTING REST.
are at our journey's end, we have done with the way.
Therefore prophesying ceaseth, tongues fail, and knowledge
shall be done away; that is, so far as it was imperfect.
There shall be no more prayer, because no more necessity,
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. Nor will there be use
for instructions and exhortations. Preaching is done : the
ministry of man ceaseth: sacraments useless: the labourers
called in, because the harvest is gathered : the unregenerate
past hope, the saints past fear, for ever. Much less shall
there be any need of labouring for inferior ends, as here we
do, seeing they shall all devolve themselves into the ocean
of the ultimate end, and the lesser good be swallowed up in
the greatest.
2. This rest containeth a perfect freedom from all the evils
that accompany us through our course, and which necessa-
rily follow our absence from the chief good ; besides our
freedom from those eternal flames, which the neglecters of
Christ must endure. There is no 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 humours, painful sickness, griping fears, con-
suming cares, nor whatsoever deserves the name of evil.
Indeed a gale of groans and sighs, a stream of tears, accom-
panied us to the very gates, and there bid us farewell for
ever. " 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."
3. This rest containeth the highest degree of perfection,
both of soul and body. This qualifies them to enjoy the
glory, and thoroughly to partake the sweetness of it. Were
the glory never so great, and themselves not made capable
of it, it would be little to them. But 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 is that
glory. Nor is it only sinful imperfection that is removed,
nor only that which is the fruit of sin, but that which
adhered to us in our pure nature. There is far more pro-
cured by Christ, than was lost by Adam. It is the misery
of wicked men here, that all without them is mercy, but
within them a heart full of sin shuts the door against all,
and makes them but the more miserable. When all is well
within, then all is well indeed. Therefore will God, as a
special part of his saints' happiness, perfect themselves as
well as their condition.
4. This rest containeth, as the principal part, our nearest
THE SAINT'S EVERLASTING REST. 15
fruition of God. As all good whatsoever is comprised in
God, and all in the creature are but drops of this ocean, so
all the glory of the blessed is comprised in their enjoyment
of God ; and if there be any mediate joys there, they are
but drops from this. If men and angels should study to
speak the blessedness of that estate, in one word, what
can they say beyond this, That it is the nearest enjoyment
of God ? Say they have God, and you say they have all
that is worth the having. O the full joys offered to a believer
in that one sentence of Christ's ! I would not for all the world
that verse had been left out of the Bible; " 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,"
John xvii, 24. 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 that stand con
tinually before thee, and that hear thy wisdom ;" then sure
they that stand continually before God, and see his glory,
and the glory of the Lamb, are somewhat more thar happy.
To them will Christ " give to eat of the tree of life, which
is in the midst of the paradise of God," Rev. ii, 7.
5. This rest containeth a sweet and constant action of ail
the powers of the soul and body in this fruition of God. But
great will the change of our bodies and senses be ; even so
great as now we cannot conceive. If grace makes a Chris-
tian differ so much from what he was, that the Christian
could say to his companion, Ego non sum ego, " I am
not the man I was," how much more will glory make us
differ ? We may then say much more, This is not the body
I had, and these are not the senses I had. Yet because we
have no other name for them, let us call them senses ; call
them eyes and ears, seeing and hearing ; but conceive, that
as much as a body spiritual, above the sun in glory, exceed-
eth these frail, noisome, diseased lumps of flesh that we
now carry about us ; so far shall our senses of seeing
and hearing exceed these we now possess : for the change
of the senses must be conceived proportionable to the change
of the body. And doubtless as God advanceth our sense,
and enlargeth our capacity, so will he advance the happiness
of those senses, and fill up with himself all that capacity.
And certainly the body should not be raised up, if it should
not share in the glory ; for as it hath shared in the obedience
and sufferings, so shall it also do in the blessedness; and as
Christ bought the whole man, so shall the whole partake of
the everlasting benefits of the purchase.
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.
16 THE SAINT'S EVERLASTING REST.
As the bodily senses have their proper aptitude and aetion,
whereby they receive and enjoy their object; so doth the
soul in its own action enjoy its own object, by knowing, by
thinking, and remembering, by loving, and by delightful
joying ; by these eyes it sees, and by these arms it embraceth.
If it might be said of the disciples with Christ on earth,
much more that behold him in his glory, " Blessed are the
eyes that see the things that you see, and the ears that hear
the things that you hear : for many princes and great ones
have desired (and hoped) to see the things that you see, and
have not seen them," &c, Matt, xiii, 16, 17.
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 know-
ing the mystery of sciences, exceeds the delights of the
glutton, the drunkard, and of all voluptuous sensualists
whatsoever ; so excellent is all truth. What then is their
delight, who know the God of truth ? What would I not
give, so that all the uncertain principles in logic, natural
philosophy, metaphysics, and medicine, were but certain?
And that my dull, obscure, notions of them were but quick
and clear ? O what then would 1 not perform or part with,
to enjoy a clear and true apprehension of the most true
God ! How noble a faculty of the soul is the understanding !
It can compass the earth ; it can measure the sun, moon,
stars, and heaven ; it can foreknow each eclipse to a minute,
many years before: yea, but this is the top of all its excel-
lency, it can know God, who is infinite, who made all these ;
a little here, and much more hereafter. O the wisdom and
goodness of our blessed Lord ! He hath created the under-
standing with a natural bias to truth and its object ; and to
the prime truth as its prime object : and, lest we should
turn aside to any creature, he hath kept this as his own
divine prerogative, not communicable to any creature, *iz.
to be the prime truth.
Didst thou never look so long upon the Son of God, till
thine eyes were dazzled with his astonishing glory ? and did
not the splendour of it make all things below seem black and
dark to thee ; when thou lookedst down again, especially in
the days 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 ?" If thou know him, value him as thy life, and
follow on to know him ; and thou shalt know incomparably
more than this. Or if I do but renew thy grief, to tell thee
what thou once didst feel, but now hast lost, I counsel thee
to " remember whence thou art fallen, and repent, and do
the first works, and be watchful, and strengthen the things
THE SAINT'S EVERLASTING REST. 17
which remain ;" and I dare promise thee (because God hath
promised) thou shalt see and know that which here thine
eye could not see, nor thy understanding conceive. Believe
me, Christians, yea, believe God, you that have known most
of God in Christ here, it is nothing to that you shall know :
it scarce, in comparison of that, deserves to be called know-
ledge. The difference betwixt our knowledge now, and our
knowledge then, will be as great as that between our fleshly
bodies now, and our spiritual bodies then. For as these
bodies, so that knowledge must cease, that a more perfect
may succeed. Our silly childish thoughts of God, which
now is the highest we can reach to, must give place to a
more manly knowledge.
Marvel not, therefore, how it can be "life eternal to know
God and his Son Jesus Christ :" to enjoy God and his Christ
is eternal life, and the soul's enjoying is in knowing. They
that savour only of earth, and have no way to judge but by
sense, and never were acquainted with this knowledge of
God, think it a poor happiness to know God. Let them have
health, and wealth, and worldly delights, and take you the
other. Alas, poor men ! they that have made trial of both,
do not envy your happiness. O that you would come near,
and taste and try as they have done, and then judge; then
continue in your former mind, if )'ou can. For our parts
we say with that knowing apostle, (though the speech may
seem presumptuous,) 1 John v, 19, 20, " 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, in his Son Jesus Christ : this is the
true God and eternal life." The Son of God is come to be
our head and fountain of life, and hath given us an under-
standing, that the soul may be made capable to know him
(God) that is true, the prime truth ; and ive are brought so
near to this enjoyment, that we are in him that is true; we
are in him, by being in his Son Jesus Christ : this is the true
God, and so the fittest object for our understanding ; and
this knowing of him, and being in him, in Christ, is eternal
life.
And doubtless the memory will not be idle in this blessed
work ; if it be but by looking back, to help the soul to value
its enjoyment. Our knowledge will be enlarged, not dimi-
nished ; therefore the knowledge of things past shall not be
taken away. From that height the saint can look behind
him and before him : and to compare past with present
things, must needs raise in the blessed soul an inconceivable
sense of its condition. To stand on that mount, whence we
can see the wilderness and Canaan both at once ; to stand
2*
18 ' THE S.4IWT 3 EVERLASTING REST.
in heaven and look back on earth, and weigh them together
in the balance, how must it transport the soul, and make it
cry out, Is this the purchase that cost so dear as the blood
of God ? O blessed price, and thrice blessed love ! Is this
the end of believing ? Is this the end of the Spirit's work-
ings ? Have the gales of grace blown me into such a harbour ?
Is it hither that Christ hath enticed my soul? O blessed
way, and thrice blessed end ! Is this the glory which the
Scriptures spoke of, and ministers preached of so much?
Now I see the gospel indeed is good tidings, even "tidings
of great joy to all nations !" Are my mourning, my fasting,
my heavy walking, groanings, and complainings, come to
this ? Are all my afflictions and fears, all Satan's temptations,
and the world's scorns, come to this ? O vile nature, that
resisted such a blessing ! Unworthy soul ! is this the place
thou earnest so unwilling to ? Was the world too good to
lose ? Didst thou stick at leaving all, denying all, and
suffering anything, for this? O false heart ! that had almost
betrayed me to eternal flames, and lost me this glory ! O
base flesh \ that would needs have been pleased, though to
the loss of this felicity ! Didst thou make me to question
the truth of this glory ? Didst thou draw me to distrust the
Lord ? My soul, art thou not ashamed that ever thou didst
question that love that hath brought thee hither ? That thou
wast jealous of the faithfulness of thy Lord? That thou
suspectedst his love, when thou shouldst have only suspected
thyself? That thou didst not live continually transported
with thy Saviour's love? and that ever thou quenchedst a
motion of his Spirit? Art thou not ashamed of ail thy hard
thoughts of such a God ? Of all thy misinterpreting those
providences, and repining at those ways that have such an
end ? Now thou art convinced that the ways thou calledst
hard, and the cup thou calledst bitter, were necessary: that
thy Lord meant thee better than thou wouldst believe : and
that thy Redeemer was saving thee, as well when he crossed
thy desires as when he granted them; as well when he
broke thy heart, as when he bound it up. No thanks to thee
for this crown; but to Jehovah and the Lamb for ever.
Thus as the memory of the wicked will eternally promote
their torment to look back on the sin committed, the grace
refused, Christ neglected, and time lost ; so will the memory
of the saints for ever promote their joys.
But O the full, the near, the sweet enjoyment, is that of
the affections, love and joy ; it is near, for love is the essence
of the soul, and love is the essence y\ God. " God is love,
and he that dwelleth in love dwelleth in God, and God in
him." The acting of this affection wheresoever, carrieth
much delight with it, especially when the object appear*
THE SAINT'S EVERLASTING REST. 19
deserving, and the affection is strong. But what will it be
when perfect affections shall have the strongest perfect
acting upon the most perfect object ? Now the poor soul
complains, O that I could love Christ more! But I cannot,
alas, I cannot : yea, but then thou canst not choose but love
him ; I had almost said, forbear if thou canst. Now thou
knowest little of his amiableness, and therefore lovest little :
then thine eye will affect thy heart, and the continual view-
ing of that perfect beauty, will keep thee in continual ravish-
ments of love. Now thy salvation is not perfected, nor all
the mercies purchased, yet given in ; but when " the top-
stone is set on, thou shalt with shoutings cry, Grace, grace."
Christians, doth it now stir up your love, to remember all
the experiences of his love; to look back upon a life of
mercies? 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 ? O the high delights of love ! of this love ! the
content that the heart findeth in it ! the satisfaction it brings
along with it ! Surely love is both work and wages.
And if this were all, what a high favour, that God will
give us leave to love him ! That he will vouchsafe to be
embraced by such arms that have embraced sin before him
But this is not all, he returneth love for love : nay, a thou-
sand times more as perfect as we shall be, we cannot reach
his measure of love. Christian, thou wilt then be brimful
of love ; yet love as much as thou canst, thou shalt be ten
thousand times more beloved. Dost thou think thou canst
over-love him ? What, love more than love itself! Were
the arms of the Son of God open upon the cross, and an
open passage made to his heart by the spear ? and will not
arms and heart be open to thee in glory ? Did he begin to
love before thou lovedst, and will he not 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 unmeasurably love thee a son?
thee a perfect saint ? thee who returnest love for love ?
Thou wast wont injuriously to question his love: doubt of
it now if thou canst. As the pains of hell will convince the
rebellious sinner of God's wrath, who would never before
believe it : so the joys of heaven will convince thee tho-
roughly of that love which thou wouldst so hardly be* per-
suaded of. He that in love wept over the old Jerusalem
near her ruin, with what love will he rejoice over the
new Jerusalem in her glory? Methinks I see him groaning
and weeping over dead Lazarus, till he forced the Jews
that stood by to say, " Behold how he loved him !" Will
he not then much more> by rejoicing over us, make all
20 the saint's everlasting rest.
(even the damned, if they see it,) say, " Behold how he
loveth them !"
Here is the heaven of heaven ! the fruition of God : in
these mutual embracements of love doth it consist. To
love and be beloved : " These are the everla-sting arms that
are underneath : his left hand is under their heads, and with
his right hand doth he embrace them."
Stop here and think a while what a state this is. Is, it a
small thing to be beloved of God? To be the son, the
spouse, the love, the delight, of the King of glory? Believe
this, and think on it : thou shalt be eternally embraced in
the arms of that love which was from everlasting, 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 them. When perfect created love, and most perfect
uncreated love meet together, O the blessed meeting ! It will
not be like Joseph and his brethren, who lay upon one
another's necks weeping : it will break forth into pure joy,
not a mixture of joy and sorrow : it will be loving and
rejoicing, not loving and sorrowing : yet will it make
Pharaoh's (Satan's) court to ring with the news that Joseph's
brethren are come ; that the saints are arrived safe at th©
bosom of Christ, out of the reach of hell for ever.
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 if angels
desire to pry into the mystery ; and if it be the study of the
saints here, " to know the height, and breadth, and length,
and depth, of this love, though it passeth knowledge ;" this
is the saint's rest in the fruition of God by love.
Lastly. The affection of joy hath not the least share in
this fruition. The inconceivable complacency which the
blessed feel in their seeing, knowing, loving, and being
beloved of God. The delight of the senses here, cannot be
known by expressions as they are felt; how much less this
joy r This is " the white stone, which none knoweth but he
that receiveth:" and if there be any joy which the stranger
meddleth not with, then surely this, above all, is it. All
Christ's ways of mercy tend to, and end in, the saints' joys.
He wept, sorrowed, suffered, that they might rejoice ; he
sendeth the Spirit to be their comforter ; he muitiplieth
promises, he discovers their future happiness, that their joy
might be full ; he aboundeth to them in mercies of all sorts ;
" He maketh them lie down in green pastures, and leadeth
THE SAINT'S EVERLASTING REST. 21
them by the still waters ;" yea, " openeth to them the
fountain of living waters, that their joy may be full, that
they may thirst no more, and that it may spring up in them
to everlasting life ;" he causeth them to suffer, that he may
cause them to rejoice ; and chasteneth them, that he may
give them rest ; and maketh them (as he did himself) " To
drink of the brook in the way, that, they may lift up the head,"
Psalm ex, 7. And lest after all this they should neglect their
own comforts, he maketh it their duty, commanding them
" to rejoice in him alway." And he never brings them into
so low a condition wherein he leaves them not more cause
of joy than of sorrow. And hath the Lord such a care for
us here, where, the Bridegroom being from us, we must
mourn? 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?
And it seems the saints' joy shall be greater than the
damned's torment: for their torment is the torment of crea-
tures " prepared for the devil and his angels :" but onr joy
is the joy of oar Lord, even our Lord's own joy shall we
enter. " And the same glory which the Father giveth him,
doth the Son give them," John xvii, 22. " And to sit down
with him in his throne, even as he is set down in his Father's
throne," Rev. iii, 21. Thou that now spendest thy days in
sorrow, who knowest no garments but sackcloth, no food
but the bread and water of afflictions, what sayest thou to
this great change? from all sorrow to more than all joy?
Thou poor soul, who prayest for joy, complainest for want
of joy, then thou shalt have full joy, as much as thou canst
hold, and more than ever thou thoughtest on, or thy heart
desired.
And in the mean time walk carefully, watch constantly,
and then let God measure out thy times and degrees of joy.
It may be he keeps them till thou hast more need ; thou
mayest better lose thy comfort than thy safety. As the joy
of the hypocrite, so the fears of the upright are but for a
moment. " Weeping may endure for a night, but joy cometh
in the morning." O blessed morning ! Poor drooping soul,
how would it fill thee with joy now, if a voice from heaven
should assure thee of thy part in these joys ! What then
will thy joy be, when thy actual possession shall convince
thee of thy title : when the angels shall bring thee to Christ,
and when Christ shall (as it were) take thee by the hand,
and lead thee into thy purchased possession ! Wilt thou not
be almost ready to draw back, and to say, What I, Lord, I,
the unworthy neglecter of thy grace ! I, the unworthy dis-
esteemer of thy blood, and slighter of thy love ! must I have
22 the saint's everlasting rest.
this glory ? " Make me a hired servant, I am no more
worthy to be called a son :" but love will have it so ; there-
fore thou must enter into his joy.
And it is not thy joy only; it is a mutual joy, as well as
mutual love: is there such 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 ? Yea, it is the joy of Jesus Christ : for now he hath
the end of his labour, suffering, dying, when we have our
joys ; " when he is glorified in his saints, and admired in all
them that believe. We are his seed, and the fruit of his
soul's travail, which when he seeth, he will be satisfied:"
he will rejoice over his purchased inheritance, and his people
shall 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 here doth he spy
a returning prodigal, even afar off! How doth he run and
meet him, fall on his neck, and kiss him ! This is indeed a
happy meeting: but nothing to the joy of that last and great
meeting.
And now look back upon all this; I say to thee as the
angel to John, "What hast thou seen?" Or if yet thou
perceive not, draw nearer, come up higher. Come and see :
dost thou fear thou hast been all this while in a dream ?
Why, These are the true sayings of God. Dost thou fear (as
the disciples) that thou hast seen but a ghost instead of
Christ ? a shadow instead of the rest ? Come near and feel :
a shadow contains not those substantial blessings, nor rests
upon such a sure word of promise, as you have seen these
do. Go thy way now, and tell the disciples, and tell the
drooping souls thou meetest with, that thou hast, in this
glass, seen heaven : that " the Lord indeed is risen, and hath
here appeared to thee ; and behold he is gone before us into
rest ; and that he is now preparing a place for them, and
will come again, and take them to himself, that " where he
is, there they may be also."
But alas ! my fearful heart dare scarce proceed. Methinks
I hear the Almighty's voice saying to me, as to Elihu, Job
xxxviii, 2, " Who is this that darkeneth counsel by words
without knowledge ?"
But pardon, O Lord, thy servant's sin : I have not pried
into unrevealed things, nor curiously searched into thy
counsels ; but indeed I have dishonoured thy holiness,
wronged thine excellency, disgraced thy saints' glory, by
my disproportionable portraying : I will bewail from my
heart that my apprehensions are so dull, my thoughts so
mean, my affections so stupid, and my expressions so low.
THE SAINT'S EVERLASTING REST. 23
But I have only heard by the hearing of the ear ; O let thy
servant see thee, and possess these joys, and then I shall
have more suitable conceivings, and shall give thee fuller
glory. iC I have now uttered that I understood not ; things
too wonderful for me which I knew not. Yet I believed, and
therefore spake. Remember with whom thou hast to do :
what canst thou expect from dust, from corruption, but
defilement ? Our foul hands will leave, where they touch,
the marks of their uncleanness ; and most on those things
that are most pure. " I know thou wilt be sanctified in them
that come nigh thee, and before all the people thou wilt be
glorified : and if thy jealousy excluded from that land of rest
thy servants Moses and Aaron, because they sanctified thee
not in the midst of Israel, what then may I expect ? But
though the weakness be the fruit of my own corruption, yet
the fire is from thine altar, and the work of thy commanding.
I looked not into thine ark, nor put forth my hand unto it
without thee. O therefore wash away these stains also in
the blood of the Lamb.
CHAPTER IV. '
THE FOUR GREAT PREPARATIONS TO OUR REST.
Having thus showed you a small glimpse of that resem-
blance of the saint's rest which I had seen in the gospel
glass ; it follows, that we proceed to view a little the blessed
properties of this rest. And why doth my trembling heart
draw back ? Surely the Lord is not now so inaccessible,
nor the ways so blocked up, as when the law and curse
reigned. Wherefore, finding the flaming sword removed, I
shall look again into the paradise of our God.
And first, let us consider the great preparations ; for the
porch of this temple is exceeding glorious. Let us observe,
1. The most glorious coming of the Son of God.
2. His raising our bodies, and uniting them again with
the soul.
3. His solemn proceedings in their judgment, where they
shall be justified before all the world.
4. His enthroning them in glory.
1. And well may the coming of Christ be reckoned with
those ingredients that compound this precious rest ; for to
this end it is intended, and to this end it is of apparent
necessity. For his people's sake he sanctified himself to his
office : 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
to himself, " that where he is, they may be also," John
24 the saint's everlasting rest.
xiv, 3. He that would come to suffer, will surely come to
triumph ; and he that would come to purchase, will surely
come to possess.
But why stayed he not with his people while he was
here ? Why ; must not the Comforter be sent ? Was not
the work on earth done ? Must he not receive the recom
pense of reward, and enter into his glory? Must he not
take possession in our behalf? Must he not go to prepare a
place for us ? Must he not intercede with the Father, and
plead his sufferings, and be filled with the Spirit to send it
forth, and receive authority to subdue his enemies? Our
abode here is short : if he had stayed on earth, what would
it have been to enjoy him for a few days, and then die? But
he hath more in heaven to dwell among : even the spirits of
the just of many generations, there made perfect. O what
a day will that be ! when we, who have been kept prisoners
by the grave, shall be fetched out by the Lord himself;
when Christ shall come from heaven to plead with his ene-
mies, and set his captives free ? It will not be such a coming
as his first was, in meanness, and poverty, and contempt.
He will not come to be spit upon, and buffeted, and scorned,
and crucified again. He will not come, 0 careless world,
to be slighted by you any more. And yet that coming,
which was in infirmity and reproach for our sakes, wanted
not its glory. If the angels of heaven must be the messen-
gers of that coming, as being tidings of joy to all people ; and
the heavenly host must accompany his nativity, and must
praise God with that solemnity ; O with what shoutings
will angels and saints at that day proclaim, " Glory to God,
and peace and good will toward men !" If the stars of
heaven must lead men to come to worship a child in a
manger, how will the glory of his next appearing constrain
all the world to acknowledge his sovereignty ! If, when he
was in the form of a servant, they cry out, " What manner
of man is this, that both wind and sea obey him !" what
shall they say when they shall see him coming in his glory,
and the heavens and earth obey him ? " Then shall appear
the sign of the Son of man in heaven, and then shall all the
tribes of the earth mourn, and they shall see the Son of man
coming in the clouds of heaven with power and great glory."
This coming of Christ is frequently mentioned in the
prophets, as the great support of his people's spirits till
then. And whenever the apostles would quicken to duty,
or encourage to patient waiting, they usually do it by men-
tioning Christ's coming. Why then do we not use more
this cordial consideration, whenever we want support and
comfort ? Shall the wicked with inconceivable horror
behold him, and cry out, " Yonder is he whose blood we
THE SAINT'S EVERLASTING REST. 25
neglected, whose grace we resisted, whose counsels we
refused, whose government we cast off!'3 And shall not
the saints, with inconceivable gladness, cry out, "Yonder is
he whose blood redeemed us, whose Spirit cleansed us!
Yonder comes he in whom we trusted, and now ye see he
hath not deceived our trust : he for whom we long waited,
and now we see we have not waited in vain ! O how should
it then be the character of a Christian " to wait for the Son
of God from heaven, whom he raised from the dead, even
Jesus, which delivered us from the wrath to come,'3 1 Thess.
i, 10 ; and with all faithful diligence to prepare to meet our
Lord with joy. And seeing his coming is of purpose " to
be glorified in his saints, and admired in all them that
believe," what thought should glad our hearts more than
the thought of that day ? A little while indeed we have
not " seen him, but yet a little while and we shall see him,"
for he hath said, " I will not leave you comfortless, but will
come unto you." We were comfortless should he not come.
And while we daily gaze and look up to heaven after him,
let us remember what the angel said, " This same Jesus
which is taken up from you into heaven, shall so come in
like manner as ye have seen him go into heaven," Let
every Christian that heareth and readeth say, Come; and
our Lord himself saith, " Surely I come quickly ; amen : even
so, come, Lord Jesus."
The second stream that leadeth to paradise, is that great
work of Jesus Christ, in raising our bodies from the dust,
uniting them again unto the soul. What, saith the atheist,
shall all these scattered bones and dust become a man?
Thou fool, dost thou dispute against the power of the
Almighty! Dost thou object difficulties to infinite strength?
Thou blind mole ! Thou little piece of creeping, breathing,
clay ! But come thy way, let me take thee by the hand, and
with reverence (as Elihu) plead for God ; and for that power
whereby I hope to arise. Seest thou this great massy body
of the earth ? Upon what foundation doth it stand? Seest
thou this vast ocean of waters ? What limits them, and why
do they not overflow and drown the earth ? Whence is that
constant ebbing and flowing of her tides ? Wilt thou say
from the moon, or other planets? and whence have they
that influence ? Must thou not come to a cause of causes,
that can do all things ? And doth not reason require thee to
conceive of that cause as a perfect intelligence, and volun-
tary agent, and not such a blind worker and empty notion
as that nothing is which thou callest nature ? What thinkest
thou ? Is not that power able to effect thy resurrection,
which doth all this ? Is it not as easy to raise the dead, as
to make heaven, and earth, and all, out of nothing? But if
3
2f5 the saint's everlasting rest.
thou be unpersuadable, all I say to thee more is as the
prophet to the prince of Samaria, 2 Kings vii, 19, "Thou
shalt see that day with thine eyes, but little to thy comfort;
for that which is the day of relief to the saints, shall be a
day of revenge on thee."
Come then, fellow Christians, let us commit these car-
casses to the dust: that prison shall not long contain them.
Let us lie down in peace, and take our rest : it will not be
an everlasting night, or endless sleep. What if we go out
of the troubles and stirs of the world, and enter into those
chambers of dust, and the doors be shut upon us, and wa
hide ourselves, as it were^ for a little moment " until the
indignation be overpast ?" Yet, " behold the Lord cometh
out of his place, to punish the inhabitants of the earth for
their iniquity : and then the earth shall disclose us, and the
dust shall hide us no more. As sure as we awake in the
morning, when we have slept out the night, so sure shall
we then awake.
Lay down then 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 dishonour, thou shalt receive it in
glory : and though thou art separated from it through
weakness, it shall be raised again in mighty power. When
the trumpet of God shall sound the call, " Come away, rise,
ye dead," who shall then stay behind ? Who can resist the
powerful command of our Lord? When he shall call to the
earth and sea, " O earth, O sea, give up thy dead/' the first
that shall be called are the saints that sleep ; and then the
saints that are alive shall be changed. For " they which are
alive, and remain till the coming of the Lord, shall not pre-
vent them which are asleep. For the Lord himself shall
descend from heaven with a shout, with the voice of the
archangel, and with the trump of God ; and the dead in
Christ shall rise first. Then they which are alive and
remain, shall be caught up together with them in the clouds,
to meet the Lord in the air ; and so shall we ever be with
the Lord." Triumph, now, O Christian ! in these promises ;
thou shalt shortly triumph iu their performance : for this is
the day that the Lord will make; "We shall be glad and
rejoice therein." 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 which sleep in Jesus will
God bring with him." Therefore let our hearts be glad, and
our glory rejoice, and our flesh also rest in hope ; for he
will not leave us in the grave, nor suffer us still to see cor-
THE SAINT'S EVERLASTING REST. 27
ruption. Yea, " therefore let us be steadfast, immovable,
always abounding in the work of the Lord, forasmuch as
we know our labour is not in vain in the Lord."
The third part of this prologue to the saint's rest, is the
solemn process at their judgment, where they shall first
themselves be justified; and then with Christ judge the
world. All the world must there appear, young and old, of
all estates and nations, that ever were from the creation to
that day, The judgment shall be set, and the books opened,
and the book of life produced : " and the dead shall be judged
out of those things which were written in the books, accord-
ing to their works; and whosoever is not found written in
the book of life, is cast into the lake of fire." O terrible ! O
joyful day ! Terrible to those that have not wTatched, but
forgot the coming of their Lord ! joyful to the saints, whose
waiting and hope wTas to see this day ! Then shall the world
behold the goodness and severity of the Lord ; on them who
perish, severity ; but to his chosen, goodness. When every
one must give account of his stewardship : and every
talent of time, health, wit, mercies, affliction, means, warn-
ings, must be reckoned for. When the sins of youth, and
those which they had forgotten, and their secret sins, shall
be laid open before angels and men. When they shall see
all their friends, wealth, old delights, all their confidence
and false hopes, forsake them. When they shall see the
Lord Jesus whom they neglected, whose word they disobey-
ed, whose ministers they abused, whose servants they hated,
now sitting to judge them. When their own consciences
shall cry out against them, and call to their remembrance
all their misdoings. Remember, at such a time, such or
such a sin ; at such a time, Christ sued hard for thy conver-
sion ; the minister pressed it home to thy heart, thou wast
touched to the quick with the word ; thou didst purpose
and promise returning, and yet thou didst cast off all. O
which way will the wretched sinner look! O who can con-
ceive the thoughts of his heart ! Now the world cannot
help him;, his old companions cannot help him; the saints
neither can nor will ; only the Lord Jesus can : but there is
the misery, he will not ; nay, without violating the truth of
his word, he cannot : though otherwise, in regard of his
absolute power, he might. The time was, sinner, when
Christ would, and you would not ; and now fain would you,
and he will not. What then remains but to cry to the
mountains, " Fall on us ; and the hills, cover us from the
presence of him that sits upon the throne !" But all in
vain ! for thou hast the Lord of mountains and hills for
thine enemy, whose voice they will obey, and not thine.
Sinner, make not light of this ; for as thou livest, (except a
28 the saint's everlasting rest.
thorough change prevent it,) thou shalt shortly, to thy
inconceivable horror, see that day.
Poor careless sinner, I did not think here to have said so
much to thee: but if these lines fall into thy hands, "I
charge thee, before God, and the Lord Jesus Christ, who
shall judge the quick and the dead at his appearing, and his
kingdom," that thou make haste and get alone, and set
thyself sadly to ponder these things. Ask thy heart, is this
true, or is it not? Is there such a day, and must I see it?
What do I then ! Is it not time, full time, that I had made sure
of Christ and comfort long ago ? Should I sit still another
day, who have lost so many ? Friend, I profess to thee from
the word of the Lord, that of all thy sweet sins, there will
then be nothing left but the sting in thy conscience, which
will be never out through all eternity.
But why tremblest thou, O gracious soul ! He that would
not overlook one Lot in Sodom ; nay, that could do nothing
till he went forth ; will he forget thee at that day ? " Thy
Lord knoweth how to deliver the godly out of temptation,
and to reserve the unjust to 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." And, " who shall lay any thing to the charge of
God's elect !" Shall the law? Why, " whatsoever the law
saith, it saith to them that are under the law ; but we are
not under the law, but under grace ; for the law of the spirit
of life, which is in Christ Jesus, hath made us free from the
law of sin and death." Or shall conscience ? We were long
ago justified by faith, and so have peace with God, and have
our hearts sprinkled from an evil conscience : and the Spirit
bearing witness with our spirits, that we are the children of
God. u It is God that justifieth, who shall condemn?" If our
Judge condemn us not, who shall? He that said to the
adulterous woman, " Hath no man condemned thee ? Neither
do I condemn thee ;" he will say to us, (more faithfully than
Peter to him,) "Though all men deny thee, or condemn
thee, I will not. Thou hast confessed me before men, and I
will confess thee before my Father and the angels in heaven."
What inexpressible joy may this afford a believer ? Our
dear Lord shall be our Judge. Will a man fear to be judged
by his dearest friend, by a brother, by a father, or a wife by
her own husband ? Did he come down, and suffer, and weep,
and bleed, and die for thee ; and will he now condemn thee ?
Was he judged and condemned, and executed in thy stead,
and now will he condemn thee ? Hath it cost him so dear to
save thee ! and will he now destroy thee ? Hath he done tha
THE SAINT S EVERLASTING REST. 29
most of the work already, in justifying, preserving, and per-
fecting thee? and will he now undo all again? O what an
unreasonable sin is unbelief, that will charge our Lord with
such absurdities ! Well then, fellow Christians, let the terror
of that day be never so great, 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. And it must
needs affect us deeply with the sense of our mercy and hap-
piness, to behold the contrary condition of others. To see
most of the world tremble with terror, while we triumph
with joy: to see them thrust into hell, when we are pro-
claimed heirs of the kingdom ; to see our neighbours that
iived in the same towns, came to the same congregations,
dwelt in the same houses, and were esteemed more honour-
able in the world than ourselves ; now so differenced from
us, and by the Searcher of hearts eternally separated. This,
with the great magnificence and dreadfulness of the day,
doth the apostle pathetically express, in 2 Thess. i, 6-10, "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 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." And now is not here enough to make that
day a welcome day, and the thoughts of it delightful to us ?
But yet there is 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 ; and they shall sit and approve his righteous judgment.
" Do you not know that the saints shall judge the world ?5'
Nay, "Know you not that we shall judge angels ?" Surely,
were it not the word of Christ that speaks it, this advance-
ment would seem incredible ; yet even Enoch, the seventh
from Adam, prophesied of this ; saying, " Behold the Lord
cometh with ten thousand of his saints, to execute judgment
upon all, and convince all that are ungodly among them, of
their ungodly deeds, which they have ungodly committed;
and of all their hard speeches which ungodly sinners have
spoken against him,' Jude 14, &c. Thus shall the saints be
honoured, and the " righteous have dominion in the morn-
ing.55 O that the careless world were " but wise to consider
this,53 and " that they would remember 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; the earth
also and the works that are therein be burnt up !55 When
3*
30 the saint's everlasting rest.
all shall be on fire about their ears, and all earthly glory
consumed. For " the heavens and the earth which are now
by the same word are kept in store, reserved unto fire
against the day of judgment, and perdition of ungodly men.
Seeing then all these things shall be dissolved, what manner
of persons ought ye to be in all holy conversation and god-
liness ; looking for, and hasting to the coming of the day of
God ; wherein the heavens being on fire, shall be dissolved,
and the elements melt with fervent heat."
The fourth antecedent to the saints' advancement is, their
solemn coronation, and receiving into 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 for ever," Rev. v, 10 : c The
crown of righteousness which was laid up for them, shall
by the Lord, the righteous judge, be given them, at that
day," 2 Tim. iv, 8: " They have been faithful to the death,
and therefore shall receive the crown of life :" and accord-
ing to the improvement of their talents here, so shall their
rule and dignity be enlarged. So that they are not dignified
with empty titles, but real dominions. For " Christ will take
them and set them down with himself, in his own throne ;
and will give them power over the nations, even as he re-
ceived of his Father : and 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." 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 avid 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 Bethshemites5 judgment: for the enmity
is utterly taken away. 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 is much more so.
[" Ye blessed."] Blessed indeed, when that mouth shall so
pronounce us. For though the world hath accounted us
accursed, yet certainly those that he blesseth are blessed:
and those whom he curseth only, are cursed : and his bless-
ing shall not be revoked. But he hath blessed us, and we
shall be blessed. [" Of my Father."] Blessed in the Father's
love as well as the Son's ; for they are one : the Father hath
testified his love, in sending Christ and accepting his ran-
som ; as the Son hath also testified his. [" Inherit."] No
longer bondmen, nor servants only, nor children under age-
THE SAINT'S EVERLASTING REST. 31
who differ not in possession, but only in the title from serv-
ants ; but now, we are Cf heirs of the kingdom, co-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 title : but to be kings and reign with him, is ours : the
fruition of this kingdom, is as the fruition of the light of the
sun, each hath the whole, and the rest never the less. [" Pre-
pared 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 ; for the
execution whereof Christ was yet to make a further prepa-
ration. [" For you."] Not for believers only in general, but
for you in particular. [" From the foundation of the world."]
Not only from the promise after Adam's fall, but from
eternity.
But a difficulty ariseth in our way. In what sense is our
improvement of our talent, our well doing, our overcoming,
our harbouring, visiting, feeding Christ in his little ones,
alleged as a reason of our coronation and glory ? Is it not
the purchased possession, and mere fruit of Christ's blood ?
If every man must be judged according to his works, and
receive according to what they have done in the flesh, whe-
ther good or evil ; if God " will render to every man accord-
ing to his deeds," Rom. ii, 6, 7, and give eternal life to all
men, if they patiently continue in well doing ; if he will give
right to the tree of life, Rev. xxii, 14, and entrance into the
city, to the doers of his commandments ; and if this last
absolving sentence be the completing of our justification ; and
so " the doers of the law be justified," Rom. ii, 13, then what
is become of free grace ? or justification by faith only ? of the
sole righteousness of Christ to make us accepted ? I answer,
1. Let not the names of men draw thee one way or other,
nor make thee partial in searching for the truth : dislike the
men for their unsound doctrine ; but call not doctrine un-
sound, because it is theirs : nor sound because of the repute
of the writer.
2. Know this, that as an unhumbled soul is far apter to
give too much to duty and personal righteousness, than to
Christ ; so an humble self-denying Christian is as likely to
err on the other hand, in giving less to duty than Christ hath
given, and laying all the work from himself on Christ, for
fear of robbing Christ of the honour ; and so much to look
at Christ without him, and think he should look at nothing
in himself; that he forgets Christ within him.
3. Our giving to Christ more of the work than Scripture
doth, or rather our ascribing it to him out of the Scripture
way, doth but dishonour, and not honour him ; and depress,
32 the saint's everlasting rest.
but not exalt his free grace; while we deny the inward
sanctifying work of his Spirit, and extol his free justifica-
tion, which are equal fruits of his merit, we make him an
imperfect Saviour.
4. But to arrogate to ourselves any part of Christ's pre-
rogative, is most desperate of all, and no doctrine more
directly overthrows the gospel almost, than that of justifi-
cation by the merits of our own, or by works of the law.
And thus we have seen the Christian safely landed in
paradise ; and conveyed honourably to his rest. Now let us
a little further view those mansions, consider his privileges,
and see whether there be any glory like unto this glory.
CHAPTER V.
THE EXCELLENCIES OF OUR REST.
Let us see more immediately from the pure fountain of
the Scriptures, what further excellencies this rest affordeth.
And the Lord hide us in the clefts of the rock, and cover us
with the hands of indulgent grace, while we approach to
take this view.
And first, it is a most singular honour of the saint's rest,
to be called the purchased possession ; that it is the fruit of
the blood of the Son of God : yea, the chief fruit : yea, the
end and perfection of all the fruits of that blood. Surely
love is the most precious ingredient in the whole composi-
tion ; and of all the flowers that grow in the garden of love,
can there be brought one more sweet than this 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 ; O how will it
fill our souls with perpetual ravishments, to think that in
the streams of this blood, we have swam through the vio-
lence of the world, the snares of Satan, the seducements of
the flesh, the curse of the law, the wrath of an offended
God, the accusations of a guilty conscience, and the doubts
and fears of an unbelieving heart, and are passed through
all and arrived safely at the breast of God ! Now we are
stupified with vile and senseless hearts, that can hear all the
story of this love, and read all the sufferings of love ; and all
with dulness, and unaffectedness. He cries to us, "Behold
and see, is it nothing to you, O all ye that pass by ? Is
there any sorrow like unto my sorrow?" And we will
scarce hear or regard the voice ; or turn aside to view the
wounds of him who healed our wounds at so dear a rate.
But oh ! then our perfected souls will feel as well as hear,
THE SAINT S EVERLASTING REST. 66
and with feeling apprehensions flame in love for love. Now
we set his picture wounded and dying before our eyes, but
can get it no nearer our hearts, than if we believed nothing
of what we read. But then when the obstructions between
the eye and the understanding are taken away, and the
passage opened between the head and heart, surely our eyes
will everlastingly affect our heart ! And while we view with
one eye our slain revived Lord, and with the other eye our
lost recovered souls, these views will eternally pierce us,
and warm our very souls. And those eyes through which
folly hath so often stolen into our hearts, let in the love of
our dearest Lord for ever.
We shall then leave these hearts of stone and rock behind
us, and the sin that here so close besets us, and the sottish
unkindness that followed us so long, shall not be able to
follow us into glory. But we shall behold, as it were, the
wounds of love, with eyes and hearts of love for ever. Now
his heart is open to us, and ours shut to him : but when his
heart shall be open, and our hearts open, oh the blessed
congress that will then be ! What a passionate meeting is
there between our new risen Lord, and the first sinful
woman that he appears to ! How doth love struggle for
expressions ? and the straitened fire shut up in the breast,
strive to break forth ? Mary ! saith Christ : Master ! saith
Mary : and presently she clasps about his feet, having her
heart as near to his heart as her hands were to his feet.
What a meeting of love then will there be, between the
newly glorified saint, and the glorious Redeemer ! But I am
here at a loss, my apprehensions fail me, and fall too short.
Only this I know, it will be the singular praise of our inhe-
ritance, that it was bought with the price of that blood ; and
the singular joy of the saints, to behold the purchaser and
the price, together with the possession : neither will the
views of the wounds of love renew our wounds or sorrow:
He whose first words after his resurrection were to a great
sinner, " Woman, why weepest thou ?" knows how to raise
love and joy by all those views, without raising any cloud
of sorrow. If a dying friend deliver 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 ever-
lastingly sweeten our possessed glory? Well then, Chris-
tians, as you use to do in your books, and on your goods, to
write down the price they cost you : so on your righteous-
ness, and on your glory, write down the price, the precious
blood of Christ.
Yet understand this rightly : not that this highest glory
was in the strictest sense purchased, so as that it was the most
34 the saint's everlasting rest.
immediate effect of Christ's death ; we must take heed that
we conceive not of God as a tyrant, who so delighteth in
cruelty as to exchange mercies for stripes. God was never so
pleased with the sufferings of the innocent, much less of his
Son, as to sell his mercy properly for their sufferings. But
the sufferings of Christ were primarily and immediately to
satisfy justice, and to bear what was due to the sinner, and
so to restore him to the life he lost, and the happiness he
fell from : but this dignity, which surpasseth the first, as
it were, from the redundancy of his merit, or a secondary
fruit of his death. The work of his redemption so well
pleased the Father, that he gave him power to advance his
chosen to a higher dignity than they fell from ; and to give
them the glory which was given to himself; and all this
according to the good pleasure of his own will.
2. The second pearl in the saint's diadem, is, that it is free.
This seemeth, as Pharaoh's second kine, " to devour the
former.'; But the seeming discord is but a pleasing diversity
which constitutes the melody. These two attributes, pur-
chased and free, are the two chains of gold which make up
the wreath for the head of the pillars 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 when
we come to buy, our buying is but receiving: we have it
freely, " without money and without price." Nor do the
gospel conditions make it the less free. If the gospel con-
ditions had been such as are the laws, or payment of the
debt required at our hands, the freeness then were more
questionable. Yea, if God had said to us, "Sinners, if you
will satisfy my justice for one of your sins, I will forgive you all
the rest," it would have been a hard condition on our part,
and the grace of the covenant not so free, as our disability
doth require. But if all the condition be our cordial accepta-
tion, surely we deserve not the name of purchasers. Thank-
fully accepting of a free acquittance, is no paying of the
debt. If life be offered to a condemned man, upon condition
that he shall not refuse the offer, the favour is nevertheless
free. Nay, though the condition were, that he should beg,
and wait before he have his pardon, and take him for his
Lord who hath thus redeemed him, this is no satisfying the
justice of the law : especially when the condition is also
given by God. Surely then here all is free : if the Father
freely give the Son, and the Son freely pay the debt ; and
if God freely accept 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 upon those fair conditions ; and if
they also freely send the Spirit to enable us to perform those
THE SAINT'S EVERLASTING REST. 35
conditions, then what is here that is not free ? O the ever-
lasting admiration 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 despised wretch, should be clad in the brightness
of this glory? that I, a silly creeping worm, should be
advanced to this high dignity ? He that durst not lift up his
eyes to heaven, but stood afar off smiting his breast, and cry-
ing, " Lord, be merciful to me a sinner !" now to be lifted up
to heaven himself! He who was wont to write his name in
Bradford's style, the unthankful, the hard hearted, the unworthy
sinner ! and was wont to admire that patience could bear so
long, and justice suffer him to live: sure he will admire at
this alteration, when he shall find, by experience, that
unworthiness could not hinder his salvation, which he
thought would have bereaved him of every mercy. Ah !
Christian, there is no talk of our worthiness or unworthi-
ness. If worthiness were our condition for admittance, we
might sit down with St. John and weep, " because none in
heaven or on earth is found worthy. But the Lion of the
tribe of Judah is worthy, and hath prevailed ; and by that
title must we hold the inheritance." We shall offer there
the offering that David refused, " even praise for that which
cost us nothing.35 Here our commission runs, " Freely ye
have received, freely give." But Christ hath dearly received,
yet freely gives. Yet this is not all. 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
endeavouring our own ruin. The broken heart that hath
known the desert of sin, doth both understand and feel what
I say. What an astonishing thought it will be, to think of
the immeasurable difference between our deservings and our
receivings ! 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 free grace hath made betwixt us and
them ! to see the inheritance there, which we were born
to, so different from that which we are adopted to! Oh!
what pangs of love will it cause within us, to think, yonder
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." Doubtless this will
be our everlasting admiration, that so rich a crown should
fit the head of so vile a sinner ! That such high advance-
ment, and such long unfruitfulness and unkindness can be
the state of the same persons ! and that such vile rebellions
can conclude in such most precious joys ! But no thanks to
us: nor to any of our duties and labours, much less to our
36 the saint's everlasting rest.
neglects and laziness ; we know to whom the praise is due,
and must be given for ever. And indeed to this very end it
was, that Infinite Wisdom did cast the whole design of man's
salvation into the mould of purchase and freeness, that the
love and joy of man might be perfected, and the honour of
grace most highly advanced : that the thought of merit
might neither cloud the one, nor obstruct the other; and
that on these two hinges the gates 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.]
A third comfortable adjunct of this rest is, that it is the
fellowship of the blessed saints and angels of God. Not so
singular will the Christian be, as to be solitary. Though it
be proper to the saints only, yet is it common to all the
saints. For what is it, but an association of blessed spirits
in God ? A corporation of perfected saints, whereof Christ
is the head ? The communion of saints completed ? For
those that have prayed, and fasted, and wept, and watched,
and waited together; now to enjoy, and praise together,
methinks should much advance their pleasure. He who
mentioneth the qualifications of our happiness, of purpose
that our joy may be full, and maketh so oft mention of our
conjunction in his praises, sure doth hereby intimate to us,
that this will be some advantage to our joys. Certain I am
of this, fellow Christians, that as we have been together in
labour, duty, danger, and distress, so shall we be in the great
recompense : and as we have been scorned and despised, so
shall we be crowned and honoured together ; and we who
have gone through the day of sadness, shall enjoy together
that day of gladness. And those who have been with us in
persecution and prison, shall be with us also in that place
of consolation. When I look in the faces of the people of
God, and believingly think of this day, what a refreshing
thought is it ! Shall we not there remember our fellowship
in duty and in sufferings? How oft our groans made as it
were one sound, our tears but one stream, and our desires
but one prayer ? And now all our praises shall make up one
melody ; and all our churches one church ; and all ourselves
but one body; for we shall be one in Christ, even as he and
the Father are one. It is true, we must be very careful that
we look not for that in the saints, which is alone in Christ,
and that we give them not his prerogative ; nor expect too
great a part of our comfort in the fruition of them : we are
prone enough to this kind of idolatry. But yet he whc
commands us so to love them now, will give us leave, in the
same subordination to himself, to love them then, when
himself hath made them much more lovely. And if we
may love them, we shall surely rejoice in them ; for love
THE SAINT'S EVERLASTING REST. 37
cannot stand without an answerable joy. If the forethought
of sitting down with Abraham, Isaac, Jacob, and all the
prophets in the kingdom of God, may be our lawful joy ;
then how much more that real sight and actual possession!
It cannot but be comfortable to me to think of that day,
when I 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; Joseph,
of his integrity; Job, of his patience; Hezekiah, of his
uprightness ; and all the saints the end of their faith. O
happy day, when I shall depart out of this crowd, and sink
and go to that same council of souls ! I know that Christ is
all in all, and that it is the presence of God that maketh
heaven to be heaven. But yet it much sweeteneth the
thoughts of that place to me, to remember that there are
such a multitude of my most dear and precious friends in
Christ : " with whom I took sweet counsel, and with whom
I went up to the house of God, who walked with me in the
fear of God, and integrity of their hearts:" in the face of
whose conversation there was written the name of Christ :
whose sensible mention of his excellencies hath made my
heart to burn within me. To think such a friend that died
at such a time, and such a one at another time, and that all
these are entered into rest : and we shall surely go to them. It
is a question with some, whether we shall know each other
in heaven or no ? Surely, there shall no knowledge cease
which now we have ; but only that which implieth our
imperfection. And what imperfection can this imply ? Nay,
our present knowledge shall be increased beyond belief: it
shall indeed be done away, but as the light of the stars is
done away by the rising of the sun ; which is more properly
doing away our ignorance than our knowledge. Indeed we
shall not know each other after the flesh ; but by the image
of Christ, and spiritual relation, and former faithfulness in
improving our talents, beyond doubt, we shall know and be
known. Nor is it only our old acquaintance, but all the
saints of all ages, whose faces in the flesh we never saw,
whom we shall there both know and comfortably enjoy.
Yea, and angels as well as saints will be our blessed
acquaintance. Those who now are willingly ministerial
spirits for our good, will willingly then be our companions
in joy for the perfecting of our good : and they who had
such joy in heaven for our conversion, will gladly rejoice
with us in our glorification. I think, Christian, this will be
a more honourable assembly than ever you have beheld ;
and a more happy society than you were ever of before.
Then we shall truly say as David, " I am a companion of all
4
38 the saint's everlasting rest.
them that fear thee : when we are come to mount Sion, and
to the city of the living God, the heavenly Jerusalem, and
to an innumerable company of angels ; to the general assem-
bly, and church of the first-born, which 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 covenant." So then I conclude, this is one singular
excellency of the rest of heaven : " That we are fellow
citizens with the saints, and of the household of God.'
4. Another excellent property of our rest will be, that the
joys of it are immediately from God : " We shall see God
face to face, and stand continually in his presence ; and
consequently derive our life and comfort immediately from
him. Whether God will make use of any creatures for our
service then; or if any, of what creatures, and what use, is
more than I yet know : but it is certain, that at least our
greatest joys will be immediate, if not all. 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 the sun and moon, from the influence of the planets,
from the ministration of angels, and from the spirit of
Christ ; and doubtless, the further the stream runs from the
fountain, the more impure it is. It gathers some defilement
from every unclean channel it passeth through. Though it
savours not in the hand of angels, of the imperfection of
sinners, yet it doth of the imperfection of creatures ; and as
it comes from man, it savours of both. How quick and
piercing is the word in itself! Yet. many times it never
enters, being managed by a feeble arm. O what weight and
worth is there in every passage of the blessed gospel! enough,
one would think, to enter and force the dullest soul, and
wholly possess its thoughts and affections: and yet how oft
doth it drop as water upon a stone ? The things of God
which we handle are divine : but our manner of handling is
human : and there is little or none that ever we touch, but
we leave the print of our fingers behind us ; but if God
should speak this word himself, it would be a piercing melt-
ing word indeed.
If an angel from heaven should preach the gospel, yet
could he not deliver it according to its glory ; much less we
who never saw what they have seen, and keep this treasure
in earthen vessels. The comforts that flow through sermons,
sacraments, reading, conference, and creatures, are but half
comforts, in comparison of those which the Almighty shall
speak with his own mouth, and reach forth with his own
hand. The Christian knows by experience now, that his
most immediate joys are his sweetest joys ; which have
least of man, and are most directly from the Spirit. That is
THE SAINT'S EVERLASTING REST. 39
one reason, I conceive, why Christians, who are much in
secret prayer and meditation, are men of greatest life ;
because they are nearer the well head, and have all more
immediately from God himself. And that I conceive the
only reason why we are more indisposed to those secret
duties, and can easier bring our hearts to hear and read,
than to secret prayer, self examination, and meditation;
because in the former is more of man, and in these we
approach the Lord alone, and our natures draw back from
the most spiritual duties. Not that we should therefore cast
off the other, and neglect any ordinance of God : to live
above them while we use them, is the way of a Christian.
But to live above ordinances, so as to live without them, is
to live without the government of Christ. It is then we shall
have light without a candle; and a perpetual day without
the sun : " For the city hath no need of the sun, neither the
moon to shine in it : for the glory of God doth lighten it, and
the Lamb is the light thereof," Rev. xxi, 23. Nay, " There
shall be no night there, and they need no candle, nor light
of the sun, for the Lord God giveth them light, and they
shall reign for ever and ever." We shall then have rest
without sleep, and be kept from cold without our clothing,
and need no fig leaves to hide our shame : for God will be
our rest, and Christ our clothing, and shame and sin will
cease together. We shall then have health without physic,
and strength without the use of food ; for the Lord God will
be our strength, and the light of his countenance will be
health to our souls, and marrow to our bones. We shall
then (and never till then) have enlightened understandings
without Scripture, and be governed without a written law.
For the Lord will perfect his law in our hearts, and we shall
be all perfectly taught of God : his own will shall be our
law, and his own face shall be our light for ever. We shall
then have communion without sacraments, when Christ
shall drink with us of the fruit of the vine new, that is,
refresh us with the comforting wine of immediate fruition
in the kingdom of his Father.
5. A further excellency of this rest is this : it will be a
suitable rest: — suited, I. To our natures. 2. To our desires.
3. To our necessities.
1. To our natures. If suitableness concur not with excel-
lency, the best things may be bad to us ; for it is not that
which makes things good in themselves, to be good to us.
In our choice of friends, we often pass by the more excel-
lent, to choose the more suitable ; every good agrees not
with every nature. The choicest dainties which we feed
upon ourselves, would be to our beasts as an unpleasing, so
an insufficient, sustenance.
40 the saint's everlasting rest.
Now here is suitableness and excellency conjoined. The
new nature of the saints doth suit their spirits to this rest :
and 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, as mindful of its divine original,
doth ever mount aloft and tend to the place from whence
it comes. Gold and earthly glory, temporal crowns and
kingdoms, could not make a rest for saints. As they were
not redeemed with so low a price, so neither are they
endued with so low a nature. As God will have from them
a spiritual worship, suitable to his own spiritual being ; so
will he provide them a spiritual rest, suitable to his peopled
spiritual nature.
A heaven of the knowledge of God, and his Christ ; and
a delightful complacency in that mutual love and everlasting
rejoicing in the fruition of our God, a perpetual singing oi
his high praises: this is a heaven for a saint; a spiritual
rest, suitable to a spiritual nature. Then we shall live in
our element. We are now as the fish in some small vessel
of water, that hath only so much as will keep him alive : but
what is that to the full 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.
2. It is suitable to the desires of the saints : for such as is
their nature, such are their desires ; and such as their desires,
such will be their rest. Indeed we have now a mixed nature :
and from contrary principles, arise contrary desires. But it
is the desires of our renewed nature, which this rest is suited
to. Whilst our desires remain corrupt and misguided, it is
a far greater mercy to deny, 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 righteousness, that
he might make us happy in a full satisfaction.
Christian, this is a rest after thy own heart. It containeth
all that thy heart can wish, that which thou longest for,
prayest for, labourest for, there thou shalt find it all. Thou
hadst rather have God in Christ, than all the world : why
there thou shalt have him. 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
of both kingdom and king. This is a life of desire and prayer ;
but that is a life of satisfaction and enjoyment.
3. This rest is suitable to the saints' necessities also, as
well as to their natures and desires. It contains whatsoever
THE SAINT'S EVERLASTING REST. 41
they truly wanted ; not supplying them with gross created
comforts, which, like Saul's armour on David, are more
burden than benefit : but they shall there have the benefit
without the burden; and the pure spirits extracted (as it
were) shall make up their cordial, without the mixture of
any drossy or earthly substance. It was Christ and perfect
holiness, which they most needed, and with these shall they
be supplied.
4. Another excellency of our rest will be this, that it will
be absolutely perfect and complete; and this both in the
sincerity and universality of it. We shall then have joy
without sorrow, and rest without weariness : as there is no
mixture of our corruption with our graces, so no mixture of
sufferings with our solace : there is none of these waves in
that harbour which now 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 should
raise us up to the third heaven, the messenger of Satan
must presently buffet us : but there is none of this incon-
stancy in heaven. If perfect love cast out fear, then perfect
joy must needs cast out sorrow, and perfect happiness exclude
all the relicks of misery. There will be a universal per-
fecting of all our parts and powers, and a universal removal
of all our evils. And though the positive part be the sweetest,
and that which draws the other after it, even as the rising of
the sun excludes the darkness ; yet is not the negative part
to be slighted, even our freedom from so many and great
calamities. Let us therefore look over these more punctu-
ally, and see what it is we shall there rest from. In general,
it is from all evil. Particularly, first, from sin.. Secondly,
suffering.
First, It excludeth nothing more directly than sin; whether
original, and of nature ; or actual, and of conversation ; for
" there entereth nothing that defileth, nor that worketh
abomination, nor that maketh a lie." What need Christ
have died, if heaven could have contained imperfect souls?
For " to this end came he into the world, that he might put
away the works of the devil." His blood and Spirit have
not done all this,, to leave us after all, defiled : " For what
communion hath light with darkness ? And what fellowship
hath Christ with Belial ?" He that hath prepared for sin
the torments of hell, will never admit it into the blessedness
of heaven. Therefore, Christian, never fear this : if thou
be once in heaven, thou shalt sin no more. Is not this glad
news to thee, who hast prayed, and watched, and laboured
against it so long? I know if it were offered to thy choice,
thou wouldst rather choose to be freed from sin, than to be
4*
42 the saint's everlasting rest.
made heir of the world. Thou shalt have thy desire : that
hard heart, those vile thoughts, which thou couldst no more
leave behind thee, than leave thyself behind thee, shall be
now left behind for ever. If they accompany thee to death,
they cannot proceed a step further. Thy understanding
shall never more be troubled with darkness : ignorance and
error are inconsistent with this light. Now thou walkest
like a man in the twilight, ever afraid of being out of the
way : but then will all darkness be dispelled, and our blind
understandings fully opened.
O what would we give to know clearly all the profound
mysteries in the doctrine of redemption, of justification, of
the nature of grace, of the Divine attributes ! What would
we give to see all dark scriptures made plain ; to see all
seeming contradictions reconciled ! Why, when glory hath
taken away the veil from our eyes, all this will be known
in a moment ; we shall then see clearly into all the contro-
versies about doctrine or discipline that now perplex us.
The poorest Christian is presently there a more perfect
divine, than any is here. We are now, through our ignorance,
subject to such mutability, that in points not fundamental
we change as the moon : but when once our ignorance is
perfectly healed, then shall we be settled, resolved men ;
then shall our reproach be taken from us, and we shall
never change our judgment more. Our ignorance now doth
lead us into error, to the grief of our more knowing brethren,
to the disturbing the church's quiet, to the scandalizing of
others, and weakening ourselves. How many a faithful
soul is seduced into error ! Loath they are to err, God
knows ; and therefore read and pray, and yet err stil1. And
in lesser and more difficult points, how can it be otherwise.
Can it be expected, that men void of learning and strength
of parts, unstudied and untaught, should at the first onset
know those truths, which they are almost incapable of
knowing at all, when the greatest divines of clearest judg-
ment acknowledge so much difficulty, that they could almost
find in their hearts sometimes to profess them quite beyond
their reach ? But O that happy approaching day, when
error shall vanish away 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 : and himself, instead of teachers and
counsellors, to perfect our understandings, and acquaint us
with himself. No more error, no more scandal to others,
no more disquiet to our own spirits, no more mistaken zeal
for falsehood. Many a good man hath here in Ins mistaken
zeal, been a means to deceive and pervert his brethren ; and
when he sees his own error, cannot again tell how to imde-.
THE SAINT'S EVERLASTING REST. 43
ceive them ; but there we shall all conspire in one truth, as
being one in him who is the truth.
And as we shall rest from all the sin of our understanding,
so of our wills, affections, and conversation. We shall no
more retain this rebelling principle, which is still withdraw-
ing us from God. We shall no more be oppressed with the
power of our corruptions, nor vexed with their presence :
no pride, passion, slothfulness, senselessness, shall enter
with us ; no strangeness to God, and things of God ; no
coldness of affections, nor imperfections in our love ; no
uneven walking, nor grieving of the Spirit ; no scandalous
action, or unholy conversation : we shall rest from all these
for ever. Then shall our understandings receive their light
from the face of God, as the full moon from the open sun :
then shall our wills correspond to the Divine will, as face
answers face in the glass ; and his will shall be our law
and rule, from which we shall never swerve again. I con-
clude, therefore, with the words next my text, " He that is
entered into his rest, has ceased from his own works, as God
from his." So that there is a perfect rest from sin.
Secondly, It is a perfect rest from suffering. When the
cause is gone, the effect ceaseth. Our sufferings were but
the consequents of our sinning, and here they shall cease
together.
1. We shall rest from all the temptations of Satan. What
a grief is it to a Christian, though he yield not to the tempta-
tion, yet to be still solicited to deny his Lord ? That such a
thought should be cast into his heart? That he can set
about nothing that is good, but Satan is still dissuading him
from it, distracting him in it, or discouraging him after it?
What a torment, as well as a temptation is it, to have such
horrid motions made to his soul ? Sometime cruel thoughts
of God ; sometime undervaluing thoughts of Christ ; some-
time unbelieving thoughts of Scripture ; sometime injurious
thoughts of Providence : to be tempted sometime to turn to
present things ; sometime to play with the baits of sin ;
sometime to venture on the delights of the flesh ; and some-
time to Atheism itself! Especially when we know the
treachery of our own hearts, that they are as tinder, ready
to take fire as soon as one of these sparks shall fall upon
them : but when the day of our deliverance comes, we shall
fully rest from these temptations. Satan is then bound up,
the time of tempting is done ; the time of torment to himself,
and his conquered captives, is then come ; and the victorious
saints shall have triumph from temptation. Now we walk
among his snares, and are in danger to be circumvented
with his wiles : but then we are quite above his snares. He
bath power here to tempt us in the wilderness, but he
44 the saint's everlasting rest.
entereth not the holy city : he may set us on the pinnacle of
the temple in the earthly Jerusalem, but the new Jerusalem
he may not approach. Perhaps he may bring us to an
exceeding high mountain ; but the mount Sion, and city of
the living God, he cannot ascend. Or if he should, yet all
the kingdoms of the world, and the glory of them, would be
but a poor bait to the soul which is possessed of the kingdom
of our Lord.
2. We shall rest from all our temptations which we now
undergo from the world and the flesh, as well as Satan : and
that is a number inexpressible. O the hourly dangers that
we here walk in! Every sense is a snare; every member
a snare ; every creature a snare ; every mercy a snare ;
and every duty a snare to us. We can scarce open our
eyes but we are in danger : if we behold them above us,
we are in danger of envy : if we see sumptuous buildings,
pleasant habitations, honour, and riches, we are in danger
to be drawn away with covetous desires : if the rags and
beggary of others, we are in danger of self-applauding
thoughts, or unmercifulness : if we see beauty, it is a bait
to lust ; if deformity, to loathing and disdain. We can
scarcely hear a word spoken, but contains to us matter of
temptation. How soon do slanderous reports, vain jests, or
wanton speeches, creep into the heart? How strong and
prevalent a temptation is our appetite? And how constant
and strong a watch doth it require ? Have we comeliness
and beauty? what fuel for pride ! Are we deformed ? what
an occasion of repining ! Have we strength of reason and
learning ? O how hard is it not to be puffed up ! to hunt
after applause ! to despise our brethren ! Are we unlearned,
of shallow heads, and slender parts ? how apt then to despise
what we have not! and to undervalue that which we do
not know! and to err with confidence because of our igno-
rance ! And if conceitedness and pride do but strike in, to
become a zealous enemy to truth, and a leading troubler
of the church's peace, under pretences of truth ! Are we
men of eminency and authority ? how strong is our tempta-
tion to slight our brethren ! to abuse our trust ! to seek
ourselves ! to stand upon our honour and privileges ! to
forget ourselves, our poor brethren, and the public good !
how hard to devote our power to his glory, from whom we
have received it ! how prone to make our- wills our law !
Are we inferiors? how prone to grudge at others' pre-
eminence! and to bring their actions to the bar of our judg-
ment! Are we rich, and not too much exalted? Are we
poor, and not discontented ? Do we set upon duties ? they are
snares too : either we are stupid and lazy, or rest in them,
and turn from Christ. In a word, not one word that falls
THE SAINT'S EVERLASTING REST. 45
from the mouth of a minister or Christian, but is a snare ;
nor a place we come into : not a word that our tongues
speak, not any mercy we possess, nor a bit we put into our
mouths, but they are snares ; not that God hath made them
so, but through our own corruption they become so to us.
So that what a sad case are we in? especially they that
discern them not! For it is almost impossible they should
escape them. It was not for nothing that our Lord cried
out, " What I say to one, I say to all, Watch." We are
like the lepers at Samaria, " If we go into the city, there is
nothing but famine ; if we sit still, we perish."
But for ever blessed be omnipotent Love, which saves us
out of all these, and makes our straits but the advantages of
the glory of his grace ! And " blessed be the Lord, who
hath not given our souls for a prey : our soul is escaped as
a bird out of the snare of the fowler; the snare is broken,
and we are escaped." Now, our houses, our clothes, our
sleep, our food, our physic, our father, mother, wife, children,
friends, goods, lands, are all so many temptations ; and our-
selves the greatest snare to ourselves : but in heaven, the
danger and trouble is over : there is nothing but what will
advance our joy. Now every companion is beckoning us to
sin, and we can scarce tell how to say to them, Nay ; but
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 with us conspire the praises of our
great Deliverer.
3. And as we rest from temptations, so also from all abuses
and persecutions which we suffer at the hands of wicked
men. We shall be scorned, derided, imprisoned, banished
oy them no more. The prayers of the souls under the
altar will then be answered, and God " will avenge their
blood on those that dwell on the earth." This is the time
for crowning with thorns, buffeting, spitting on : that is the
time for crowning with glory. Now the law is decreed on,
" That whosoever will live godly in Christ Jesus, shall suffer
persecutions : then they that suffered with him, shall be
glorified with him." Now we must be " hated of all men
for Christ's name sake :" then " will Christ be admired in
his saints" that were thus hated. We are here as the scorn
and offscouring of all things ; as men set up for a gazing
stock to angels and men, even for signs and wonders amongst
professing Christians ; they put us out of their synagogues,
and cast out our name as evil, and separate us from their
company : but we shall then be as much gazed at for our
glory, and they will be shut out of the church of the saints,
and separated from us, whether they will or no. They now
w think it strange that we run not with them to all excess (if
46 the saint's everlasting rest.
riot :" they will then think more strange that they ran not
with its in the despised ways of God. We can now scarce
pray in our families, or sing praise 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?
Brethren, you that now can attempt no work of God
without resistance, and find you must either lose the love
of the world, and your outward comforts, or else the love
of God, and your eternal salvation, consider you shall in
heaven have no discouraging company, nor any but those
who will further your work, and gladly join heart and voice
with you in your everlasting joy and praise. Till then
" possess your souls in patience :" bind all reproaches as a
crown to your heads : esteem them greater riches than the
world's treasure : " account it matter of joy when ye fall
into tribulation." You have seen that our God is able to
deliver us ; but this is nothing to our final deliverance : " he
will recompense tribulation to them that trouble you ; and
to you that are troubled, rest with Christ."
4. We shall then also rest from all our sad divisions and
unchristian quarrels with one another. As he said, who
saw the carcasses lie together, as if they had embraced each
other, who had been slain by each other in a duel, "How
lovingly do they embrace one another, who perished through
their mutual enmity !" so, how lovingly do thousands live
together in heaven, who lived in divisions on earth ! As he
said, who beheld how quietly and peaceably the bones and
dust of mortal enemies did lie together, " You did not live
together so peaceably ;" so we may say of multitudes in
heaven now all of one mind, one heart, and one employment,
you lived not on earth in so sweet familiarity. There is no
contention, because none of this pride, ignorance, or other
corruption: Paul and Barnabas are now fully reconciled.
There they are not every man conceited of his own under-
standing, and in love with the issue of his own brain ; but
all admiring the Divine perfection, and in love with God and
one another. As old Gryneus wrote to his friend, " If I see
you no more on earth, yet we shall there meet, where Luther
and Zuinglius are now well agreed." There is no recording
our brethren's infirmities; nor raking into the sores which
Christ died to heal. There is no plotting to strengthen our
party; nor deep designing against our brethren.
And is it not a shame and pity, that our course is now so
contrary ? Surely, if there be sorrow or shame in heaven,
we shall then be both sorry and ashamed to look one another
in the face: and to remember all this carriage on earth,
even as the brethren of Joseph were to behold him, when
THE SAINT'S EVERLASTING REST. 47
they remembered their former unkind usage. Is it not
enough that all the world is against us, but we must also be
against ourselves ? Did I ever think to have heard Christians
so to reproach and scorn Christians? and men professing
the fear of God, to make so little conscience of censuring,
vilifying, and disgracing one another ? O what hellish things
are ignorance and pride, that can bring men's souls to such
a case as this ! Paul knew what he said, when he command
ed, that " a novice should not be a teacher, lest being lifted
up he fall into the condemnation of the devil," 1 Tim. iii, 6.
He discerned that such young Christians that have got but
a little smattering knowledge in religion, lie in greatest
danger of this pride and condemnation. Who but Paul
could have foreseen, that among the very teachers and
governors of so choice a church as Ephesus, there were
some that afterwards should be notorious sect masters ?
" That of their own selves men should arise, speaking per-
verse things, to draw away disciples after them," Acts
xx, 30. Who then can expect better from any society now,
how knowing and holy soever ? To-day they may be
unanimous, and joined in love : and perhaps within a few
weeks be divided, and at bitter enmity, through their doating
on questions that tend not to edify.
5. We shall then rest from all which we now undergo,
by participating with our brethren in their calamities. Alas,
if we had nothing upon ourselves to trouble us, yet what
heart could lay aside sorrows, that lives in the sound of the
church's sufferings ? If Job had nothing upon his body to
disquiet him, yet the message of his children's overthrow
must needs grieve the most patient soul. Except we are
turned into steel or stone, and have lost both Christian and
human affection, there needs no more than the miseries
of our brethren to fill our hearts with sorrows. The church
on earth is a mere hospital ; which way soever we go, we
hear complaining; and into what corner soever we cast
our eyes, we behold objects of pity: some groaning under
a dark understanding, some under a senseless heart, some
languishing under unfruitful weakness, and some bleeding
for miscarriages and wilfulness, and some in a lethargy,
that they are past complaining ; some crying out of their
pining poverty, some groaning under pains and infirmities,
and some bewailing a whole catalogue of calamities, espe-
cially in days of common sufferings : but our day of rest
will free us and them from all this. Now we may enter
many a poor Christian's cottage, and see poverty possessing
and filling all : how much better is that day, when we shall
see them filled with Christ, clothed with glory, and equal
with the greatest princes ?
48 THE SAINT S EVERLASTING REST,
But a far greater grief it is to our spirits, to see the spiritual
miseries of our brethren ; to see such a one, with whom we
took sweet counsel, now falling off to sensuality, turned
drunkard, worldling, or a persecutor, and these trying times
have given us too large occasion for such sorrows ! To see
our dearest friends turned aside from the truth of Christ,
and confident in the flesh, continue their neglect of Christ
and their souls, and nothing waking them out of their secu-
rity ; and to think how certainly they shall be in hell for
ever, if they die in their present state : and will it not be a
blessed day, when we shall rest from all these sorrows ?
" When the people shall be all righteous, even the work of
God's hands, the branch of his planting, that he may be
glorified?" Thus shall we rest from our participation of
our brethren's suffe rings.
6. We shall rest from all our personal sufferings. And
though this may seern a small thing to those that live in
continual ease, and abound in all kind of prosperity ; yet
methinks, to the daily afflicted soul, it should make the
forethoughts of heaven delightful : and I think I shall meet
with few of the saints, but will say that this is their own case.
Though we are reconciled by the blood of the covenant,
and the price is paid for our full deliverance, yet our
Redeemer sees fit to leave this measure of misery upon us,
to mind us of what we would else forget; to be serviceable
to his wise and gracious designs, and advantageous to our
full and final recovery. As all our senses are the inlets of
sin, so they are the inlets of sorrow. Grief creeps in at our
eyes, at our ears, and almost every where : it seizeth upon
our heads, our hearts, our flesh, our spirits ; and what part
doth escape it ? Fears devour us, and darken our delights,
as the frost nips the buds : cares feed upon our spirits, as
the scorching sun doth wither the delicate flowers. Or, if
any hath fortified his inwards against these, yet he is naked
still without.
What tender pieces are these dusty bodies ? What brittle
glasses do we bear about us ? And how many thousand
dangers are they hurried through ? And how hardly cured
if once cracked ? O the multitude of slender veins, of tender
membranes, nerves, fibres, muscles, arteries ; and all subject
to obstructions, tensions, contractions, resolutions, ruptures,
or one thing or other to cause their grief! Every one is a
fit subject for pain, and fit to communicate that pain to the
whole : but sin, and flesh, and dust, and pain, will all be left
behind together.
O the blessed tranquillity of that region, where there is
nothing but sweet continued peace! No succession of joy
there, because no intermission. Our lives will be but one
THE SAINT'S EVERLASTING REST* 49
joy, as our time will be changed into one eternity. O
healthful place, where none are sick ! O fortunate land,
where all are kings ! O place most holy, where all are
priests ! How free a state, where none are servants, save
to their supreme monarch ! Our face shall no more be pale
or sad : our groans and sighs will be done away, and God
" shall wipe away all tears from our eyes." No more parting
of friends, nor voice of lamentation heard in our dwellings ;
no more breaches nor disproportion in our friendship, nor
any trouble accompanying our relations : no more care of
masters for servants, or parents for children, or magistrates
over subjects, or ministers over people. O what room can
there be for any evil, where the whole is perfectly filled
with God ! " Then shall the ransomed of the Lord return
and come to Sion with songs, and everlasting joy upon their
heads. They shall obtain joy and gladness, and sorrow and
sighing shall flee away," Isaiah xxxv, 10. Hold out then a
little longer, O my soul ; bear with the infirmities of thine
earthly tabernacle ; endure that share of sorrows that the
love of thy Father shall impose ; submit to his indignation
also, because thou hast sinned against him ; it will be thus
but a little while ; the sound of thy Redeemer's feet is even
at the door; and thine own deliverance nearer than many
others. And thou who hast often cried in the language of
the divine poet,
11 Sorrow was all my soul ; I scarce believed,
Till grief did tell me roundly, that I lived ■"
shalt then feel that God and joy is all thy soul ; the fruition
of whom, with thy freedom from all these sorrows, will
more sweetly and more feelingly make thee know, and to
his eternal praise acknowledge, that thou livest. And thus
we shall rest from all afflictions.
The last blessed attribute of this rest is, that it is an eternal
rest. This is the crown of our crown ; without which all
were comparatively nothing. The very thought of leaving
it would embitter all our joys ; and the more, because of the
singular excellencies we must forsake. It would be a hell
in heaven to think of once losing heaven : as it would be a
kind of heaven to the damned, had they but hopes of once
escaping.
It makes our present life of little value, (were it not for t
the reference it hath to eternity,) to think that we must
shortly lay it down. How can we take delight in any thing,
when we remember how short that delight will be ? But, O
blessed eternity ! where our lives are perplexed with no such
thoughts, nor our joys interrupted with any such fears ! O
what do I say when I talk of eternity ? Can my shallow
thoughts conceive it? To be eternally blessed, and so
5
60 the saint's everlasting rest.
blessed ! Surely this, if any thing, is the resemblance of
God ; eternity as a piece of infiniteness, Then, " O death,
where is thy sting ? O grave, where is thy victory ?" Days,
and nights, and years, time, and end, and death, are words
which there have no signification ; nor are used, except
perhaps to extol eternity ; as the mention of hell, to extol
heaven. All the years of our Lord, and the years of our
life, are swallowed up and lost in this eternity.
While we were servants we held by lease ; and that but
for the term of transitory life: " But the on sabideth in the
house for ever." Our earthly paradise in Eden had a way
out, but none, that ever we could find, in again : but this
eternal paradise hath a way in, (a milky way to us, but a
bloody way to Christ,) but no way out again : " For they that
would pass from hence to you,3' saith Abraham, " cannot :"
a strange phrase ! Would any pass from such a place, if
they might? Could they endure to be absent from God
again one hour? No : but upon supposal they would, yet
they could not. O then, my soul, let go thy dreams of pre-
sent pleasures ; and loose thy hold of earth and flesh. Fear
not to -enter that estate, where thou shalt ever after cease
thy fears. Sit down, and sadly once a .day bethink thyself
of this eternity. Among all the arithmetical numbers, study
the value of this infinite cipher, which though it stand for
nothing in the vulgar account, doth yet contain all our
millions, as much less than a simple unit. Lay by the
perplexed and contradicting chronological tables, and fix
thine eye on this eternity ; and the lines which remote thou
couldst not follow, thou shalt see altogether here concen-
tred. Study less these tedious volumes of history, which
contain but the silent narration of dreams, and are but the
pictures of the actions of shadows: and instead of all, study
frequently, study thoroughly, this one word [eternity,'] and
when thou hast thoroughly learned that one word, thou
wilt never look on books again. What ! live and never die!
Rejoice, and ever rejoice! O what sweet words are these!
This word [everlasting] contains the accomplished perfection
of our glory. O that the wicked sinner would but soundly
study this word [everlasting ;] methinks it would startle him
out of his deep sleep ! O that the gracious soul would
believingly study this word [everlasting ;] methinks it should
revive him in the 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 immor-
tal ? Surely, if I shall never lose my glory, I will never
also cease thy praises. If thou wilt both perfect and perpe-
tuate me, and my glory ; as I shall be thine, and not mine
own, so shall my glory be thy glory ; and as they did take
THE SAINT'S EVERLASTING REST. 51
their spring from thee, so all shall devolve to thee again :
and as thy glory was thine ultimate end in my glory, so
shall it also be mine end, when thou hast crowned me with
that glory which hath no end. And to " thee, O King eternal,
immortal, invisible, the only wise God. shall be the honour,
and glory, for ever and ever. Amen."
CHAPTER VI.
THE PEOPLE OF GOD DESCRIBED.
Having thus performed my first task of describing the
saints' rest: it remains that now I proceed to the second,
and show you what these people of God are, and why so
called ; for whom this blessed rest remaineth.
Regeneration is the first and great qualification of the
people of God. To be the people of God without regenera-
tion, 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 his enemies still.
Christ hath spoken it with his mouth, that " Except a
man be born again, he cannot enter into the kingdom of
God." The greatest reformation of life, without this new
life, wrought in the soul, may procure our further delusion,
but never our salvation.
But by what acts doth this new life discover itself?
The first work I call conviction, which comprehends the
knowledge of what the Scripture speaks against sin and
dinners; and that this Scripture which speaks so, is the
word of God himself. It comprehends also, some knowledge
of ourselves, and our own guilt, and an acknowledgment
of the verity of those consequences, which, from the practice
of sin in us, and threats in Scripture, conclude us miserable.
2. As there must be conviction, so also sensibility. God
works on the heart, as well as the head ; both were corrupted
and out of order. The principle of new life doth quicken
both. All true spiritual knowledge doth pass into the
affections. • The great things of sin, of grace, and Christ,
and eternity, which are of weight, one would think, to move
a rock : yet shake not the heart of the carnal professor, nor
pierce his soul to the quick : though he should be a constant
preacher of them to others, yet they little affect himself:
when he is pressing them upon the hearts of others, you
would little think how insensible is his own soul : his inven-
tion procureth him zealous and moving expressions, but
they cannot procure him answerable affections.
The things that the soul is thus convinced and sensible
of, are especially these :
52 the saint's everlasting rest.
1. 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 toads or serpents, and a greater evil than plague
or famine, or any other calamities : it being a breach of the
righteous law of the Most High God, dishonourable to him,
and destructive to the sinner.
Now the sinner reads and hears the reproofs of sin, as
words of course ; but when you mention his sin, he feels
you speak at his very heart, and yet is contented you should
show him the worst : he was wont to marvel, what made
men keep such a stir against sin, what harm it was for a
man to take a little pleasure; he saw no such heinousness
in it. But now the case is altered : God hath opened his
eyes to see its inexpressible vileness.
2. The soul in this great work is convinced and sensible,
as of the evil of sin, so of its own misery by reason of sin.
They who before read the threats of God's law, as men do the
stories of foreign wars ; now find it is their own story, and
perceive they read their own doom, as if they found their
names written in the curse, or heard the law say, as Nathan,
" Thou art the man." The wrath of God seemed to him but
as a storm to a man in a dry house : but now he finds the
disease is his own, and feels the pains in his own bowels.
In a word, he finds himself a condemned man, dead and
damned in point of law, and that nothing is wanting but
mere execution to make him absolutely and irrecoverably
miserable.
"Whether you will call this a work of the law or gospel, it
is a work of the Spirit wrought in some measure in all the
regenerate : and though some judge it unnecessary bondage,
yet it is beyond my conceiving, how he should come to Christ
for pardon, that first found not himself guilty and condemn-
ed : " The whole need not the physician, but they that are
sick." Yet I deny not, but the discovery of the remedy as
soon as the misery, may prevent a great part of the trouble,
and the distinct effect on the soul, to be with much more
difficulty discerned : nay, the actings of the soul are so
quick, and oft so confused, that the distinct order of these
workings may not be apprehended or remembered at all ;
and perhaps the joyful apprehensions of mercy may make
the sense of misery the sooner forgotten.-
3. So doth the Spirit also convince the soul of the crea-
ture's vanity and insufficiency. Every man naturally is a
flat idolater. Our hearts were turned from God in our first
fall ; and ever since the creature hath been our God : this is
the grand sin of nature : when we set up to ourselves a
wrong end, we must needs err in all the means. The crea-
ture is, to every unregenerate man, his god : he ascribeth to
THE SAINT'S EVERLASTING REST. 53
it the Divine prerogatives, and alloweth it the highest room
in his soul ; or if ever he come to be convinced of misery,
he fleeth to it as his saviour. Indeed God and his Christ
have usually the name ; but the real expectation is from the
creature, and the work of God is laid upon it. His pleasure,
his profit, and his honour, is the natural man's trinity ; and
his self, that is these in unity : indeed, it is that flesh that is
the principal idol; the other three are deified in their rela-
tion to ourselves. It was our first sin, to aspire to be as
gods ; and it is the greatest sin that runs in our blood, and
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 gives us, we find fault with ; and if we had had the making
of them, we would have made them otherwise : when he
should take care of us, (and must, or we perish,) we will
care for ourselves : when we should depend on him daily,
we had rather keep our stock ourselves, and have our por-
tion in our own hands : when we should stand at his disposal,
we would be at our own : and when we should submit to
his providence, we usually quarrel at it : as if we knew better
what is good for us than he, or how to dispose all things
more wisely. This is the language of a carnal heart, though
it doth not always speak out. When we should study God,
we study ourselves ; when we should mind God, we mind
ourselves ; when we should love God, we love ourselves ;
when we should trust God, we trust ourselves ; when we
should honour God, we honour ourselves ; when we should
ascribe to God, and admire him, we ascribe to, and admire
ourselves; and instead of God, wre 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 admired
and extolled by all.
And thus we are naturally our own idols ; but down falls
this Dagon, when God does once renew the soul : it is the
great business of that great work to bring the heart back to
God. He convinceth the sinner, 1. That the creature can
neither be his God to make him ; 2. Nor yet his Christ, to
recover him from his misery, to restore hi in to God, who is
his happiness. This God doth, not only by preaching, but
by providence also ; because words will hardly take off the
raging senses, therefore doth God make his rod to speak,
and continue speaking, till the sinner hear, and hath learned
this great lesson.
This is the great reason why affliction doth so ordinarily
concur in the work of conversion : these real arguments
which speak to the quick, will force a hearing when the
most powerful words are slighted. When a sinner made
5*
54 the saint's everlasting rest.
his credit his God, and God shall cast him into the lowest
disgrace ; or bring him that idolized his riches, into a condi-
tion wherein they cannot help him, or cause them to take
wings and fly away; what a help is here to this work of
conviction ? When a man that made his pleasure his God,
whether ease, or sports, or mirth, or company, or gluttony,
or drunkenness, or clothing, or buildings; or whatsoever a
ranging eye, a curious ear, a raging appetite, or a lustful
heart could desire, and God shall take these from him, or
give him their sting and curse with them, and turn them all
into gall and wormwood, what a help is here to conviction?
When God shall cast a man into a languishing sickness, and
inflict wounds and anguish on his heart, and stir up against
him his own conscience, and then as it were take him by
the hand, and lead him to credit, to riches, to pleasure, to
company, to sports, to whatsoever was dearest to him, and
say, Now try if these can help you ; can these heal thy
wounded conscience ? Can they now support thy tottering
cottage? Can they keep thy departing soul in thy body?
or save thee from mine everlasting wrath ? Will they prove
to thee eternal pleasure ? or redeem thy soul from the eter-
nal flames? Cry aloud to them, and see now whether these
will be instead of God and his Christ unto thee. O how this,
works with the sinner ! when sense itself acknowledged!
the truth, and even the flesh is convinced of the creature's
vanity.
4. The fourth thing that the soul is convinced and sensible
of, is the absolute necessity, the full sufficiency, and perfect
excellency of Jesus Christ.
This conviction is not by mere argumentation, as a man
is convinced of some unconcerning consequence by dispute ;
but also by the sense of our desperate misery, as a man in a
famine of the necessity of food ; or a man that had read or
heard his condemnation, is convinced of the absolute neces~
sity of a pardon. Now the sinner finds himself in another
case than ever he was aware of: he feels an insupportable-
burden upon him, and sees there is none but Christ can take
it off: he perceives that he is under the wrath of God, and
that the law proclaims him a rebel and outlaw, and none
but Christ can make his peace : he is as a man pursued by a
lion, that must perish if he find not present sanctuary : he
feels the curse doth lie upon him, and upon all he hath, for
his sake, and Christ alone can make him blessed : he is now
brought to this dilemma, either he must have Christ to justify
him, or be eternally condemned; he must have Christ to
save him, or burn in hell for ever ; he must have Christ ta
bring him again to God, or to be shut out of his presence
everlastingly. And no wonder, if he cry, as the martyr
THE SAINT S EVERLASTING REST, 55
Lambert, " None but Christ : none but Christ." It is not
gold but bread that will satisfy the hungry : nor any thing
but pardon, that will comfort the condemned. " All things
are now but dross and dung : and what he counted gain, is
now but loss in comparison of Christ :" for as the sinner
seeth his utter misery, and the disability of himself, and all
things to relieve him ; so he doth perceive, that there is no
saving mercy out of Christ. There is none found in heaven
or on earth that can open the sealed book, save the Lamb ;
without his blood there is no remission, and without remis-
sion there is no salvation. Could the sinner now make any
shift without Christ, or could any thing else supply his
wants, and save his soul, then might Christ be disregarded :
but now he is convinced, that there is no other name, and
the necessity is absolute.
2. And as the soul is thus convinced of the necessity of
Christ, so also of his full sufficiency : he sees, though the crea-
ture cannot, and himself cannot, yet Christ can. Though the
rig leaves of our own unrighteous righteousness are 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 doth extend to every tittle : his sufferings
being a perfect satisfaction to the law, and " all power in
heaven and earth being given to him," he is now able to
supply every of our wants, and " to save to the uttermost all
that come to him."
3. The soul is also here convinced of the perfect excel-
lency of Jesus Christ, both as he is considered in himself,
and as considered in relation to us : both as he is the only
way to the Father, and as he is the end, being one with the
Father. Before, he knew Christ's excellency as a blind
man knows the light of the sun ; but now as one that
beholdeth his glory.
And thus doth the Spirit convince the soul.
4. After this sensible conviction, the will discovereth also
its change ; and that in regard of all the forementioned
objects.
1. The sin which the understanding pronounceth evil, the
will doth turn from with abhorrency. Not that the sensitive
appetite is changed, or any way made to abhor its object;
but when it would carry us to sin against God ; this disorder
and evil the will abhcrreth.
2. The misery also which sin hath procured, as he disr-
cerneth, so he bewaileth. It is impossible that the soul now
living, should look either on its trespass against God, or its
own self-procured calamity, without some compunction.
He that truly discerneth that he hath killed Christ, and
killed himself, will surely in some measure be pricked to
56 the saint's everlasting rest.
the heart. If he cannot weep, he can heartily groan ; and
his heart feels what his understanding sees.
3. The creature he now renounceth as vain, and turneth
it out of his heart with disdain. Not that he undervalueth
it, or disclaimeth its use ; but its idolatrous abuse, and it**
unjust usurpation.
There is a two-fold error very common in the description!
of the work of conversion. The one, of those who onlj
mention the sinner's turning from sin to God, without men-
tioning the receiving Christ by faith. The other, of those
%vho only mention a sinner's believing, and then think they
have said all : nay, they blame them as legalists, who make
any thing but the bare believing of the love of God in Christ
to us, to be part of the work ; and would persuade poor souls
to question all their former comforts, and conclude the work
to have been only legal, because they have made their change
of heart, and turning from sin, part of it ; and have taken up
part of their comfort from the reviewing of these.
Indeed, should they take up here without Christ, or take
such a change instead of Christ, in whole or in part, the
reprehension were just. But can Christ be the way, where
the creature is the end ; is he not the only way to the Father ?
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 creature is both God and Christ.
Can Christ be believed in, where our own righteousness, or
any other thing, is trusted as our saviour ?
The truth is : as turning from the creature to God, and
not by Christ, is no true turning ; so believing in Christ,
while the creature hath our hearts, is no true believing.
And therefore, in the work of self examination, whoever
would find in himself a thorough sincere work, must rind
an entire work ; even the one of these as well as the other.
In the review of which entire work, there is no doubt but
his soul may take comfort. And it is not to be made so
light of, as most do, that Scripture doth so ordinarily put
repentance before faith, and make them jointly conditions
of the gospel ; which repentance contains those acts of the
will before expressed.
It is true, if we take faith in the largest sense, then it
contains repentance in it; but if we take it strictly, no
doubt there are some acts of it go before repentance, and
some follow after.
4. And as the will is thus averted from the forementioned
objects ; so at the same time doth it cleave to God the
Father, and to Christ. Its first acting consists especially in
intending and desiring God for his portion and chief good ;
having before been convinced that nothing else can be his
THE SAINT'S EVERLASTING REST, 57
happiness, he now finds it in God ; and therefore looks
toward it. But it is yet rather with desire than hope. For
alas, the sinner hath already found himself to be a stranger
and an enemy to God, under the guilt of sin, and curse of
the law, and knows there is no coming to him in peace
till his case be altered ; and therefore, having before been
convinced also, that only Christ is able and willing to do
this, and having heard this mercy in the gospel freely
offered, his next act is, to accept of Christ as his Saviour
and Lord.
Therefore both mistake : they who only mention our
turning to Christ, and they who only mention our turning
to God, in this work of conversion. St. 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," John xvii, 3. The former is the natural part of the
covenant, to take the Lord only for our God. The latter is
the supernatural part, to take Christ only for our Redeemer.
The former is first necessary, and implied in the latter.
Though repentance and good works are required to our
full justification at judgment, as subservient to, or concur-
rent with, faith; yet is the nature of this justifying faith
itself contained, in accepting of Christ for Saviour and Lord.
I call it accepting, it being principally an act of the will ;
but yet also of the whole soul. This accepting being that
which the gospel presseth to, and calleth the receiving or
accepting Christ. I call it an affectionate accepting, though
love seem distinct from faith, yet I take it as essential to
that faith that justifies. To accept Christ without love, is
not justifying faith. Nor doth love follow as a fruit, but
immediately concur : as essential to a true accepting.
It is an accepting him for our Saviour and Lord. For in
both relations will he be received, or not at all. It is not
only to acknowledge his sufferings, and accept of pardon
and glory, but to acknowledge his sovereignty, and submit
to his government and way of saving.
The work (which Christ thus accepted of, to perform,)
is, to bring the sinners to God, that they may be happy in
him ; and this both really by his Spirit, and relatively in
reconciling them, and making them sons ; and to present
them perfect before him at last, and to possess them of the
kingdom. The obtaining of these are the sinner's lawful
ends in receiving Christ ; and to these uses doth he offer
himself to us.
5. To this end doth the sinner now enter into a cordial
covenant with Christ. But he was never strictly, nor com-
fortably, in covenant with Christ till now. He is sure Christ
58 the saint's everlasting rest.
doth consent, and now doth he cordially consent himself;
and so the agreement is fully made.
6. With this covenant, concurs a mutual delivery ; Christ
delivereth himself in all comfortable relations to the sinner,
and the sinner delivereth up himself to be saved and ruled
by Christ. Now doth the soul resolvedly conclude, I have
been blindly led by the flesh, the world, and the devi", too
long, almost to my 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. And thus the complete
work of saving faith consisteth in this covenanting, or
mystical marriage, of the sinner to Christ.
Thus you have a naked enumeration of the essentials of
this people of God : not a full portraiture of them in all
their excellencies, nor all the notes whereby they be dis-
cerned. And though it will be part of the following appli-
cation to put you upon trial; yet because the description is
now before your eyes, and these evidencing works are fresh
in your memory, it will not be unseasonable to take an
account of your own estates, and to view yourselves exactly
in this glass, before you pass. And I beseech thee, reader,
as thou hast the hope of a Christian, yea, or the reason of a
man, to deal thoroughly, and search carefully, and judge
thyself as one that must shortly be judged by the righteous
God : and faithfully answer to these few questions :
And first, Hast thou been thoroughly convinced of a
universal deprivation through thy whole soul ? And a
universal wickedness through thy whole life ? and how vile
a thing this sin is ? and that by the tenor of that covenant
which thou hast transgressed, the least sin deserves eternal
death ? Dost thou consent to this law, that it is true and
righteous ? Hast thou perceived thyself sentenced to this
death by it, and been convinced of thy undone condition?
Hast thou further seen the utter insufficiency of every crea-
ture, either to be itself thy happiness, or the means of curing
this thy misery, and making thee happy in God ? Hast thou
been convinced, that thy happiness is only in God as the
end ? and only in Christ as the way to him ? and that thou
must be brought to God by Christ, or perish eternally?
Hast thou seen hereupon an absolute necessity of enjoying
Christ ? and the full sufficiency that is in him, to do for thee
whatsoever thy case requireth, by reason of the fulness of
his satisfaction, the greatness of his power, the dignity of
his person, and the freeness of his promises? Hast thou
discovered the excellency of this pearl, to be worth thy
selling all to buy it? Hath all this been joined with some
sensibility ? As the convictions of a man that thirsteth, of
the worth of drink ? And not been only a change of opinion
THE SAINT'S EVERLASTING REST. 59
produced by reading and education, as a bare notion in the
understanding? Hath it proceeded to an abhorring sin?
Have both thy sin and misery been a burden to thy soul ?
and if thou could st not weep, yet couldst thou groan under
the insupportable weight of both ? Hast thou renounced all
thine own righteousness ? Hast thou turned thy idols out
of thy heart ; so that the creature hath no more the sove-
reignty ; but God and Christ ? Dost thou accept of Christ
as thy only Saviour, and expect thy justification, recovery,
and glory, from him alone ? Dost thou take him also for thy
Lord and King ? And are his laws the most powerful com-
manders of thy soul? Do they ordinarily prevail against
the commands of the flesh, of Satan, of the greatest on earth
that shall countermand ? and against the interest of thy
credit, profit, pleasure, or life ; so that thy conscience is
directly subject to Christ alone? Hath he the highest room
in thy affections ; so that though thou canst not love him
as thou wouldst, yet nothing else is loved so much ? Hast
thou made a hearty covenant to this end ? and delivered up
thyself to him? and takest thyself for his, and not thine
own ? Is it thy utmost care, and watchful endeavour, that
thou mayest be found faithful in this covenant ? If this be
truly thy case, thou art one of the people of God, and as
sure as the promise of God is true, this blessed rest remains
for thee. Only see thou abide in Christ, and continue to
the end : " For u any draw back, his soul will have no
pleasure in them."
THE CONCLUSION.
And thus I have explained to you the subject of my text:
and showed you darkly, what this rest is, and briefly who
are this people of God. O that the Lord would now open
your eyes, to discern, and be affected with the glory reveal-
ed ! That he would take off your hearts from those dung
hill delights, and ravish them with the views of these ever-
lasting pleasures ! That he would bring you into the state
of his holy and heavenly people, for whom alone this rest
rernaineth ! That you would exactly try yourselves by the
foregoing description ! That no soul of you might be so
damnably deluded, as to take your natural or acquired
parts, for the characters of a saint ! O happy, and thrice
happy you, if these sermons might have such success with
your souls, that so you might " die the death of the right-
eous, and your last end be like his !"
;nd of the first part.
THE
SAINT'S EVERLASTING REST.
PART II.
" There remaineth therefore a rest to the people of God," Hebrews iv, 9.
CHAPTER I.
I have been hitherto presenting to your understandings,
the excellency of the rest of the saints. Let your hearts
now cheerfully embrace it, and improve it, and I shall pre-
sent it to you in its respective uses.
I will lay together all those uses that most concern the un
godly, and then those that are proper to the godly themselves.
THE INCONCEIVABLE MISERY OF THE UNGODLY IN THEIR LOSS
OF THIS REST.
And first, If this rest be for none but the people of God,
what tidings is this to the ungodly world ? That there is so
much glory, but none for them : so great joys for the saints
of God, while they must consume in perpetual sorrows ! If
thou who readest these words art a stranger to Christ, and
to the holy nature and life of his people, and shall live and
die in the condition thou art now in ; I am a messenger of
the saddest tidings to thee, that ever yet thy ears did hear :
that thou shalt never partake of the joys of heaven, nor
have the least taste of the saints' eternal rest. I may say to
thee, as Ehud to Eglon, I have a message to thee from God :
but It is a mortal message, that as sure as the word of God
is true, thou shalt never see the face of God with comfort.
This sentence I am commanded to pass upon thee ! Take it
as thou wilt, and escape it if thou canst. I know, if thy
heart and life were thoroughly changed, thy relation to
Christ and eternity would be changed also ; he would then
acknowledge thee for one of his people, and give thee a
portion in the inheritance of his chosen. But if thou end
thy days in thy present condition, as sure as the heavens
are over thy head, and the earth under thy feet ; as sure as
thou livest and breathest in this air, so sure shalt thou be
shut out of this rest of the saints, and receive thy portion in
everlasting fire. I expect that thou shouldst, in the pride of
thy heart, turn upon me, and say, And when did God show
you the book of life, or tell you who they are that shall be
saved, and who shut out ?
61
I will not answer thee according to thy folly : but plainly
discover this thy folly to thyself, that if there be yet any
hope, thou may est recover thy understanding, and return to
God and live : First, I do not name thee nor any other ; I
only conclude of the unregenerate in general, and of thee
conditionally, if thou be such a one. Secondly, I do not go
about to determine who shall repent, and who shall not,
much less, that thou shalt never repent, and come to Christ.
These things are unknown to me ; I had far rather show
thee what hopes thou hast before thee, if thou wilt not sit
still and lose them : and I would far rather persuade thee
to hearken in time, before the door is shut against thee,
that so thy soul may return and live, than tell thee that
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 ; it is then a hard question, whe-
ther thou shalt ever be saved ! Even as hard a question as
whether God be true ! Do I need to ascend up into heaven,
to know, that u without holiness none shall see God ?" 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 ?" Cannot these be known without search-
ing into God's counsels? And yet dost thou ask me, how I
know who shall be saved? What 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 prophets and apostles to
tell us? and hath left upon record to all the world? And
though I do not know the secrets of thy heart, and there-
fore cannot tell thee by name, whether it be thy state or
no ; yet if thou art but willing or diligent, thou mayest
know thyself, whether thou art an heir of heaven, or not.
And that is the main thing that I desire, that if thou be yet
miserable, thou mayest discern it, and escape it. But canst
thou escape, if thou neglect Christ and salvation ? " If thou
love father, mother, wife, children, houses, lands, or thine
own life, better than Christ ; if so, thou canst not be his dis-
ciple." And consequently canst never be saved by him. Is it
not as impossible for thee to be saved, " except thou be born
again,5' as it is for the devils themselves to be saved ? Nay,
God hath more plainly and frequently spoken it in the
Scripture, that such sinners as thou shalt never be saved,
than he hath done, that the devils shall never be saved.
And do not these tidings go cold to thy heart? Methinks,
but that there is yet life and hope before thee, and thou hast
yet time and means to have thy soul recovered, the sight of
thy case should even strike thee dead with amazement. But
because I would fain have thee, if it be possible, to lay it to
heart, I will here stay a little longer, and show thee, first,
6
62 the saint's everlasting rest.
the greatness of thy loss ; secondly, the aggravations of thy
unhappiness in this loss ; thirdly, the positive miseries that
thou must endure, with their aggravations.
First, The ungodly, in their loss of heaven, lose all that
glorious personal perfection, which the people of God there
enjoy. They lose that shining lustre of the body, surpass-
ing the brightness of the sun. Though even the bodies of
the wicked will be raised incorruptible, yet that will be so
far from being happiness to them, that it only makes 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 the whole
body were a rotten carcass, or might again lie down in dust
and darkness. Much more do they want that moral per-
fection which the blessed partake of; those holy disposi-
tions ; that blessed conformity to the holiness of God ; that
cheerful readiness to do his will ; that perfect rectitude of
all their actions : instead of these, they have their old ulcer-
ous deformed souls, that perverseness of will, that disorder
in their facilities, that loathing of good, that love to evil,
that violence of passion, which they had on earth. It is
true, their understandings will be much cleared, both by
the ceasing of temptation and deluding objects, and by the
sad experience which they will have in hell, of the falsehood
of their former conceits and delusions. But the evil dispo-
sition is never the more changed ; they have the same dis-
position still, and fain would commit the same sins, if they
could ; they want but opportunity. Certainly they shall
have none of the glorious perfections of the saints, either in
soul or body. 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.
Secondly, But the great loss of the damned, will be their
loss of God ; they shall have no comfortable relation to him,
nor communion with him. As " they did not like to retain
God in their knowledge ;" but bid him " depart from us, we
desire not the knowledge of thy ways :" so God will abhor
to retain them in his household, or to give them entertain-
ment in his fellowship and glory. He will never admit
them to the inheritance of his saints, nor endure them to
stand amongst them in his presence; but bid them "depart
from me, ye workers of iniquity, I know you not." Now
these men dare belie the Lord, if not blaspheme, in calling
him by the title of their Father ; how boldly and confidently
do they daily approach him with their lips, and indeed
reproach him in their formal prayers, with that appellation?
as if God would father the devil's children ; or, as if the
slighters of Christ, the friends of the world, the haters of
THE SAINT'S EVERLASTING REST. 63
godliness, or any that delight in iniquity, were the offspring
of heaven ! They are ready now to lay confident claims to
Christ, as if they were sincere believers. But when that
time is come, and Christ will separate 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, but their foe, because
they would not be his people. And as they would not
consent that God should, by his Spirit, dwell in them, so
shall not these evil doers dwell with him : The tabernacles
of wickedness shall have no fellowship with him ; nor the
wicked inhabit the city of God: " for without are dogs,
sorcerers, whoremongers, murderers, idolaters, and what-
soever loveth and maketh a lie." God is first enjoyed in
part on earth, before he be fully enjoyed in heaven. It is
only they that walked with him here, who shall live and be
happy with him there. Oh, little doth the world know
what a loss that soul hath, who loseth God ! What were
the world but a dungeon, if it had lost the sun ? What were
the body but a loathsome carrion, if it, had lost the soul?
Yet all these are nothing to the loss of God. So that 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.
Thirdly, As they lose God, so they lose all those delight-
ful affections and actions, by which the blessed feed on God :
that transporting knowledge ; those ravishing views of his
glorious face ; the inconceivable pleasure of loving God ;
the apprehensions of his infinite love to us ; the constant
joys which his saints are taken up with ; and the rivers of
consolation wherewith he doth satisfy them. Is it nothing
to lose all this ? The employment of a king in ruling a
kingdom, doth not so far exceed the employment of the
vilest slave, as this heavenly employment exceedeth his.
Fourthly, 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 joyful and
triumphing kings, they must now be members of the corpo-
ration of hell, where they shall have companions of a far
different nature. While they lived on earth, they loathed
the saints ; they imprisoned, banished them, and cast them
out of their societies, or at least they would not be their
companions in labour and in sufferings ; and therefore they
shall not now be their companions in their glory. Now
you are shut out of that company, from which you first
shut out yourselves ; and are separated from them whom
you would not be joined with. You could not endure them
in your houses, nor in your town, nor scarce in the kingdom ;
64 the saint's everlasting rest.
you took them as Ahab did Elias, for the " troublers of the
land ;" and as the apostles were taken for " men that turned
the world upside down :" if any thing fell out amiss, you
thought all was through them. When they were dead, or
banished, you were glad they were gone; and thought the
country was well rid of them. They molested you with
their faithful reproving your sin ; their holy conversation
troubled you. You scarce ever heard them pray or sing
praises in their families, but it was a vexation to you ; and
you envied their liberty of worshipping God. And is it
then 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 set, that those
that would pass from thence to you (if any had a desire to
ease you with a drop of water) cannot, neither can they
pass to them, who would go from you.
CHAPTER II.
the aggravation of the loss of heaven to the ungodly.
I know many will be ready to think, if this be all, they
do not much care. What care they for losing the perfections
above ? What care they for losing God, his favour, or his
presence ? They lived merrily without him on earth, and
why should it be so grievous to be without him hereafter ?
And what care they for being deprived of that love, and
joy, and prais ,ng of God ? They never tasted sweetness in
the things of that nature * or what care they for being
deprived of the fellowship of angels and saints ? They
could spare their company in this world well enough, and
why may they not be without it in the world to come ? To
make these men therefore understand the truth of their
future condition, I will here annex these two things :
1. I will show you why this loss will be intolerable, and
most tormenting then, though it seem as nothing now.
2. I will show you what other losses will accompany
these ; which, though they are less in themselves, yet will
now be more sensibly apprehended.
1. Then, that this loss of heaven will be most tormenting,
may appear by these considerations :
1. The understandings of the ungodly will be then cleared,
to know the worth of that which they have lost. Now they
lament not their loss of God, because they never knew his
excellency, nor the loss of that holy employment and society,
for they were never sensible what they were worth. A man
that hath lost a jewelj and took it but for a common stone3
THE SAINT'S EVERLASTING REST. 65
is never troubled at his loss; but when he comes to know
what he has lost, then he lamenteth it.
Though the understandings of the damned will not then
be sanctified : yet will they be cleared from a multitude of
errors. They think now that their honour, their estates,
their pleasures, their health and life, are better worth their
labour, than the things of another world ; but when these
things which had their hearts, have left them in misery,
when they know, by experience, the things which before
they did but read and hear of, they will be quite in another
mind. They would not believe xhat water would drown,
till they were in the sea ; nor that the fire would burn, till
they were cast into it : but when they feel it, they will
easily believe. All that error of their mind, which made
them set light by God, and abhor his worship, and vilify
his people, will then be removed by experience ; their know-
ledge shall be increased, that their sorrows may be increased.
Doubtless those poor souls would be comparatively 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 and misery would then less trouble them.
How happy would they now 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; but then, when their knowledge will but
feed their consuming fire, they shall know whether they
will or no.
2. The loss of heaven will more torment them then,
because, as the understanding will be clearer, so it will be
tnore enlarged, and made more capacious, to conceive of
the worth of that glory which they have lost. The strength
jf their apprehensions, as well as the truth of them, will
fihen be increased. What deep apprehensions of the wrath
-of God, of the madness of sinning, of the misery of sinners,
nave these souls that now endure this misery, in comparison
of those on earth that do but hear of it? What sensible
apprehensions of the worth of life, hath the condemned man
that is going to be executed, in comparison of what he was
wont to have in the time of his prosperity ? Much more
will the actual deprivation of eternal blessedness make the
damned exceeding 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 now their shallow
capacity can do.
3. And as the damned will have deeper apprehensions of
the happiness they have lost, so will they have a closer
6*
66 the saint's everlasting rest.
application of this doctrine to themselves, which will ex-
ceedingly tend to increase their torment. It will then be
no hard matter for them to say, this is my loss, and this is
my everlasting misery. The want of this is the main cause
why they are now so little troubled at their condition : 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 to be lost, and all
threatenings and warnings prove in vain. Let a minister
of Christ show them their misery never so plainly, they
will not be persuaded that they are so miserable. Let him
tell them of the glory they must lose, and the sufferings
they must feel, and they think it is not they whom he means.
We find in all our preaching, by sad experience, that it is
one of the hardest things in the world to bring a wicked
man to know that he is wicked ; a man that is in the way
to hell, to know that he is in that way; or to make a man
see himself in a state of wrath and condemnation. How
seldom do we hear men, after the plainest discovery of their
condemned state, cry out, " I am the man !" or to acknow-
ledge, that if they die in their present condition, they are
undone for ever.
There is no persuading men of their misery till they feel
it, except the Spirit of the Almighty persuade them.
Oh, but when they find themselves suddenly in the land
of darkness ; perceive, by the execution of the sentence, that
they were indeed condemned, and feel themselves in the
scorching flames ; and see that they are shut out of the
presence of God for ever ; it will then be no such difficult
matter to convince them of their misery. This particular
application of Gad's anger to themselves, will then be the
easiest matter in the world : then they cannot choose but
know and apply it, whether they will or no.
4. Again, As the understandings and consciences of sinners
will be strengthened* so will their affections be more lively
and enlarged : as judgment will be no longer blinded, nor
conscience stifled, so the affections will be no longer stupi-
fled. A hard heart now makes heaven and hell seem but
trifles: and when we have showed them everlasting glory
and misery, they are as men half asleep, they scarce take
notice what we say ; our words are cast as stones against a
hard wall, which fly back in the face of him that casteth
them. We talk of terribly astonishing things but it is to*
dead men that cannot apprehend it: we speak to rocks,
rather than to men : the earth will as soon tremble as they..
But when these dead wretches are revived, what passionate
sensibility { what working affections ! what pangs of horror \
what depth of sorrow will there then be { How violently
THE SAINT'S EVERLASTING REST. 67
will they fly in their own faces ! How will they rage against
their former madness I The lamentations of the most pas-
sionate 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. Oh, the self-accusing and self-
tormenting fury of those forlorn wretches ! How they will
even tear their own hearts, and be God's executioners upon
themselves ! I am persuaded, as it was none but themselves
that committed the sin, and themselves that were the meri-
torious cause of their sufferings, so. themselves will be the
chief executioners of those sufferings ; God will have it so
for the clearing of his justice ; even Satan himself, as he
was not so great a cause of their sinning as themselves, so
will he not be so great an instrument of their torment. How
happy would you think yourselves then if you were turned
into rocks, or any thing that had neither passion nor sense I
How happy were you, if you could now feel as lightly as
you were wont to hear! And if you could sleep out the
time of execution, as you did the time of the sermons that
warned you of it ! But your stupidity is gone, it will not be.
5. Moreover, it will much increase the torment of the
damned, that their memories will be as large and strong as
their understandings and affections. Were their loss never
so great, and their sense of it never so passionate, yet if
they could but lose the use of their memory, those passions
would die, and that loss, being forgotten, would little trouble
them. But as they cannot lay by their life and being, so
neither can they lay aside any part of that being. Under-
standing, conscience, affections, memory, must all live to
torment them, which should have helped to their happiness.
And 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 now feed upon the wrath of God,,
and draw forth continually the pains of his absence.
And yet these men would never be brought to consider*
But in the latter days, saith the Lord, they shall perfectly
consider it : when they are ensnared in the work of their
own hands ; when God hath arrested them, and judgment
is passed upon them, and vengeance is poured out upon
them, to the full, then they cannot choose but consider it,,
whether they will or no. Now they have no leisure to
consider, nor any room in their memories for the things of
another life. But then, they shall have leisure enough,
they shall be whers they have nothing else to do ; their
memories shall have no other employment ; it shall be
engraven upon the tables of their hearts. God would have-
had the doctrine of their eternal state to have been written:
on the posts of their doors* on their houses, on their hands*
68 the saint's everlasting rest.
and on their hearts : and seeing they rejected this counse*
of the Lord, therefore shall it be written always before them
in the place of their thraldom, that which way soever the>
look, they may still behold it.
I will briefly lay down some of those considerations which
will thus feed the anguish of these damned wretches.
1. It will torment them to think of the greatness of the
glory which they have lost. O if it had been that which
they could have spared, it had been a small matter ; or if it
had been a loss reparable with any thing else ; if it had been
health, or wealth, or friends, or life, it had been nothing ;
but to lose " that exceeding and eternal weight of glory!"
2. It will torment them to think of the possibility that
once they were in of obtaining it. Then they will remember,
the time was, when I was in as fair a possibility of the king-
dom as others ; I was set upon the stage of the world ; if I
had played my part wisely and faithfully, now I might have
had possession of the inheritance; I might have been amongst
yonder blessed saints, who am now tormented with these
damned fiends ! The Lord did set before me life and death,
and having chosen death, I deserve to suffer it. The prize
was once held out before me ; if I had run well, I might have
obtained it ; if I had striven, I might have had the mastery ;
if I had fought valiantly, I had been crowned.
3. It will j^et more torment them to remember, not only
the possibility, but the great probability that once they were
in, to obtain the crown. It will then wound them to think,
why I had once the gales of the Spirit ready to have assisted
me. I was fully purposed to have been another man, to
have cleaved to Christ, and to have forsook the world : I
was almost resolved to have been wholly for God : I had
even cast off my old companions, and yet I turned back,
and lost my hold, and broke my promises, and slacked my
purposes ; almost God had persuaded me to be a real Chris-
tian, and 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 had almost
had it, and yet I have lost it : if I had but followed on to
seek the Lord, and blown up the sparks of desire which
were kindled in me, I had now been blessed among the
saints.
4. Yet further, it will much add to their torment to remem-
ber, that God himself did condescend to entreat them ; how
long he did wait, how freely he did offer, how lovingly he
did invite, and how importunately he did solicit them ! how
the Spirit did continue striving with their hearts, as if he
were loath to take a denial : how Christ stood knocking at
the door of their hearts, sermon after sermon3 and one sab-
THE SAINT'S EVERLASTING REST. 69
bath after another, crying out, Open, sinner, open thy heart
to the Saviour, and " I will come in and sup with thee, and
thou with me." Why dost thou thus delay ? What dost thou
mean, that thou dost not open to me ? How long shall it be
till thou attain to innocency ? " How long shall thy vain
thoughts lodge within thee?" Wo to thee, O unworthy
sinner ! Wilt thou not be made clean ? Wilt thou not be
pardoned, and sanctified, and made happy ? When shall it
once be? O that thou wouldst hearken to my word, and
obey my gospel ! " Then should thy peace be as the river,
and thy righteousness as the waves of the sea : though thy
sins were as red as crimson, I would make them as white as
the snow : O that thou were but wise to consider this ! and
that thou wouldst in time remember thy latter end, before
the evil days come upon thee, and the years draw nigh, when
thou shalt say of all thy vain delights, I have no pleasure
in them !" Why, sinner ! shall thy Maker thus bespeak thee
in vain? Shall the God of all the world beseech thee to be
happy, and beseech thee to have pity upon thine own soul,
and wilt thou not regard him ? Why did he make thy ears,
but to hear his voice ? Why did he make thy understanding,
but to consider ? Or thy heart, but to entertain the Son in
love ? " Thus saith the Lord of hosts, Consider thy ways."
O how all these passionate pleadings of Christ will pas-
sionately transport the damned with self indignation ! That
they will be ready to tear out their own hearts ! How fresh
will the remembrance of them be still in their minds, lancing
their souls with renewed torments ! What self-condemning
pangs will it raise within them, to remember how oft Christ
would have gathered them to himself, " even as the hen
gathereth her chickens under her wings, but they would
not ?" Then will they cry out against themselves, How justly
is all this befallen me ! Must I tire out the patience of Christ ?
Must I make the God of heaven to follow me in vain, till I
had wearied him with crying to me, Repent, return? Must
the Lord of all the world thus wait upon me, and all in vain ?
O how justly is that patience now turned into fury, which
falls upon my soul with irresistible violence ! When the Lord
cried out to me in his word, " How long will it be before
thou wilt be made clean and holy ?" my heart, or at least
my practice, answered, Never ; I will never be so precise :
And now, when I cry out, " How long will it be till I be
freed from this torment, and saved with the saints?" how
justly do I receive the answer, Never, never ! Oh sinner, I
beseech thee, for thy own sake, think of this while the voice
of mercy soundeth in thine ears ! Yet patience continueth
waiting upon thee ; canst thou think it will do so still ? Yet
the offers of Christ and life are made to thee in the gospel,
70 the saint's everlasting rest.
and the hand of God is stretched out to thee ; but will it
still be thus ? The Spirit hath not yet done striving with"
thy heart ; but dost thou know how soon he may turn away,
and give thee over to a reprobate mind ? Thou hast yet life,
and time, and strength, and means ; but dost thou think that
this life will always last ? Oh " seek the Lord while he may
be found, and call upon him while he is near : he that hath
an ear to hear, let him hear," what Christ now speaketh to
his soul. And " to-day, while it is called to-day, harden not
your hearts, lest he swear in his wrath that you shall never
enter into his rest.55 For ever blessed is he that hath a hearing
heart and ear, while Christ hath a calling voice.
5. Again, It will be a most cutting consideration to these
to remember on what easy terms they might have escaped
their misery. If their work had been to remove mountains,
to conquer kingdoms, then the impossibility would some-
what assuage the rage of their self-accusing conscience. If
their conditions for heaven had been the satisfying of justice
for all their transgressions, the suffering of all the law did
lay upon them, or bearing the burden which Christ was fain
to bear ; this were nothing but to suffer hell to escape hell.
But their conditions were of another nature. The yoke was
light, and the burden was easy, which Jesus Christ would
have laid upon them ; his commandments were not grievous.
It was but to repent, and accept him as their Saviour ; to
study his will, and seek his face ; to renounce all other hap-
piness but that which he procureth us, and to take the Lord
alone for our supreme good; to renounce the government
of the world and the flesh, and to submit to his meek and
gracious government; to forsake the ways of our own
devising, and to walk in his holy delightful way ; to engage
ourselves to this by covenant with hirn, and to continue
faithful in that covenant.
These were the terms on which they might have enjoyed
the kingdom. And was there any thing unreasonable in all
this? Was it a hard bargain to have heaven upon these
conditions ?
When the poor wretch shall look back upon these easy
terms which he refused, and compare the labour of them
with the pains and loss which he there sustaineth, it cannot
be now conceived how it will rent his very heart ! Ah,
thinks he, 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 thy gracious offer ; when I called the
Lord a hard master, and thought his pleasant service to be
a bondage, and the service of the devil and my flesh to be
the only freedom ? Was I not a thousand times worse than
mad, when I censured the holy way of God as needless
THE SAINT'S EVERLASTING REST. 71
preciseness ? and cried out on it, as an intolerable burden ?
When I thought the laws of Christ too strict ; and all too
much that I did for the life to come ? O, what had all the
trouble of duty been, in comparison of the trouble I now
sustain ? or all the sufferings for Christ and well doing, in
comparison of these sufferings that I must undergo for
ever? What if 1 had spent my days in the strictest life?
What if I had lived still upon my knees ? What if I had
lost my credit with men ? and been hated of all men for the
sake of Christ ? and borne the reproach of the foolish ?
What if I had been imprisoned, or banished, or put to death ?
O, what had all this been to the miseries that I now suffer !
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 do some great
matter; as to live in continual tears and sorrow, to suffer
death a hundred times over ; (which yet he did not ;) should
I not have done it? How much more, when he said, but
"believe, and be saved: seek my face, and thy soul shall
live : love me above all, walk in my sweet and holy way,
take up thy cross and follow me, and I will save thee from
the wrath of God, and I will give thee everlasting life." O
gracious offer! O easy terms! O cursed wretch, that would
not be persuaded to accept them !
6. 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 dis-
proportion astonish them ! To think of a few pleasant cups,
or sweet morsels, a little ease, or lew delight to the flesh ;
and then to think of everlasting glory ! What a vast differ-
ence between them will then appear ! To think, this is all I
had for my soul, my God, my hopes of blessedness ! It
cannot possibly be expressed how these thoughts will tear
his heart. Then will he exclaim against his folly, O misera-
ble 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? O for how small a
matter have I parted with my happiness ! I had but a dream
of delight, for my hopes of heaven : and now I am awaked,
it is all vanished : where are now my honours and attend-
ance ? My morsels are now turned to gall, and my cups to
wormwood. They delighted me no longer than while they
were passing down : and is this all I have had for the ines-
timable treasure? O what a mad exchange did I make!
What if I had gained all the world, and lost my soul ? But,
alas, how small a part of the world was it, for which I gave
up my part of giory ! O that sinners would think of this,
72 the saint's everlasting rest.
when they are swimming in delights, and studying to be
rich and honourable ! When they are desperately venturing
upon known transgression, and sinning against the checks
of conscience !
7. Yet much more will it add unto their torment, when
they consider that all this was their own doings, and that
they wilfully procured their own destruction : had they
been forced to sin, it would much abate the rage of then
consciences, or if they were punished for another man'?
transgressions : or if any other had been the chief author of
their ruin : but to think, that it was the choice of their own
wills, and that God had set them in so free a condition, that
none in the world could have forced them to sin against
their wills, this will be a griping thought. What ! (thinks
this wretched creature,) had I not enemies enough in the
world, but I must be an enemy to myself? God would
give neither the devil, nor the world, so much power over me,
as to force me to commit the least transgression. If I had
not consented, their temptations had been in vain ; they could
but entice me, it was myself that yielded, and did the evil ;
and I must needs lay hands upon my own soul, and imbrue
my hands in my own blood. Who should pity me, who
pitied not myself, and who brought all this upon mine own
head? Never did God do me any good, or offer me any for
the welfare of my soul, but I resisted him : he hath heaped
mercy upon me, and renewed one deliverance after another,
to entice my heart to him, and yet was I never heartily
willing to serve him : he hath gently chastised me, and
made me groan under the fruit of my disobedience, and yet,
though I promised largely in my affliction, I was never
unfeignedly willing to obey him.
Thus will it gnaw the hearts of these wretches, to remem-
ber that they were the cause of their undoing ; and that they
wilfully and obstinately persisted in their rebel; on, and were
mere volunteers in the service of the devil. They would
venture, they would go on, they would not hear him that
spoke against it : God called to them to hear and stay, but
they would not: men called, conscience called, and said to
them, (as Pilate's wife,) Have nothing to do with that hateful
sin ; for I have suffered many things because of it : but they
would not hear ; their will was their law, their rule, and
their ruin.
8. Lastly, It will yet make the wound in their consciences
much deeper, when they shall remember, that it was not
only their own doing, but that they were at so much cost
and pains for their *own damnation. What great under-
takings did they engage in to effect their ruin, to resist God,
to conquer the Spirit, to overcome the power of mercies,
THE SAINT'S EVERLASTING REST. 73
judgments, and the word itself, to silence conscience ? All
this they did take upon them and perform. What a number
of sins did they manage at once ! What difficulties did they
set upon ! Even the conquering the power of reason itself.
What dangers did they adventure on ! Though they walked
in continual danger of the wrath of God, and knew he could
lay them in the dust in a moment ; though they knew they
lived in danger of eternal perdition, yet would they run upon
all this. What did they forsake for the service of Satan, and
the pleasures of sin? They forsook their God, their con-
science, their best friends, their hopes of salvation.
Oh the labour that it costeth poor wretches to be damned !
Sobriety they might have at a cheaper rate, and a great deal
of health and ease too ; and yet they will rather have glut-
tony and drunkenness, with poverty, and shame, and sick-
ness, with the outcries and lamentations of wife, and children,
and conscience itself. Contentedness they might have, with
ease and delight: yet will they rather have covetousness
and ambition,; though it cost them study, and cares, and
fears, and labour of body and mind, and continual unquiet-
ness, and destruction of spirit. Though their anger be
nothing but a tormenting themselves, and revenge and envy
consume their spirits, and keep them upon a continual rack ;
though uncleanness destroy their bodies, and estates, and
names ; yet will they do and suffer all this, rather than suffer
their souls to be saved.
O how the reviews of this will feed the flames in hell !
With what rage will these damned wretches curse them-
selves, and say, Was damnation worth all this cost and pains?
Was it not enough that I perished through my negligence,
and that I sat still while Satan played his game, but I
must seek so diligently my own perdition? Might I not
have been damned on free cost, but I must purchase it so
dearly ? I thought I could have been saved without so much
ado : and could I not have been destroyed without so much
ado? How well is all my care, and pains, and violence,
now requited ! Must I work out so laboriously my own
damnation, when God commanded me to work out my sal-
vation ? O, 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 yet I could be at more pains for Satan, and
for death. If I had loved Christ as strongly as I did my
pleasures, and profits, and honours, 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, who would
rather buy them so dear, than have heaven when it was
purchased to my hands.
Thus I have showed you some of those thoughts which
7
74 the saint's everlasting rest.
will aggravate the misery of these wretches for ever. 0 that
God would persuade thee, who readest these words, to take
up these thoughts now, for the preventing that inconceivable
calamity, so that thou mayest not take them up in hell as
thy own tormentor.
CHAPTER III.
THEY SHALL LOSE ALL THINGS THAT ARE COMFORTABLE, AS
WELL AS HEAVEN.
Having showed you those considerations, which will then
aggravate their misery, I am next to show you their addi-
tional losses, which will aggravate it. For as " godliness
hath the promise both of this life, and that which is to
come ;" and as God hath said, " That if we first seek his
kingdom and righteousness, all things else shall be added to
us ;" so also are the ungodly threatened with the loss both
of spiritual and of corporal blessings ; and because they
sought not first Christ's kingdom and righteousness, there-
fore shall they lose both it, and that which they did seek,
and there shall be taken from them even that little which
they have. If they could but have kept their present enjoy-
ments, they would not have much cared for the loss of
heaven : but catching at the shadow for the substance, they
now find they have lost both ; and that when they rejected
Christ, they rejected all things. If they had lost and for-
saken all for Christ, they would have found all again in
him ; for he would have been all in all to them : but now
they have forsaken Christ for other things, they shall lose
Christ, and that also for which they did forsake him.
But I will particularly open to you some of their other
losses.
1. They shall lose their present conceit of their interest in
God, and of his favour toward them, and of their part in the
merits and sufferings of Christ. This false belief doth now
support their spirits, and defend them from the terrors that
would else seize upon them : but what will ease their trouble
when this is gone ? When they can believe no longer, they
will be quiet no longer. If a man conceit that he is in safety,
his conceit may make him cheerful till his misery comes,
and then both his conceit and comforts vanish.
There is none of this believing in hell ; nor any persuasion
of pardon or happiness, nor any boasting of their honesty,
nor justifying themselves. This was but Satan's strata-
gem, that, being blindfold, they might follow him the more
THE SAINT'S EVERLASTING REST. 75
boldly ; but then he will uncover their eyes, and they shall
see where they are.
2. Another addition to the misery of the damned will be
this : that with the loss of heaven, they shall lose all their
hopes. In this life, though they were threatened with the
wrath of God, yet their hope of escaping it did bear up their
nearts. We can now scarce speak with the vilest drunkard,
or swearer, or scorner, but he hopes to be saved for all this.
O happy world ! if salvation were as common as this hope ;
even those whose hellish nature is written in the face of their
conversation, whose tongues plead the cause of the devil, and
speak the language of hell, yet strongly hope for heaven ;
though the God of heaven hath told them no such shall ever
come there. Nay, so strong are men's hopes, that they will
dispute the cause with Christ himself at judgment, and plead
" their eating and drinking in his presence, their preaching
in his name, and casting out devils;" (and these are more
probable arguments than our baptism, and common profes-
sion and name of Christians ;) they will stiffly deny that ever
they " neglected Christ in hunger, nakedness, or prison," till
Christ confute them with the sentence of their condemnation.
Though the heart of their hopes will be broken at their death ;
yet, it seems, they would fain plead for such hope at the
general judgment.
But, O the sad state of these men, when they must bid
farewell to all their hopes ! when their hopes shall all perish
with them ! " The eyes of the wicked shall fail, and their
hope shall be as the giving up of the ghost." The giving
up of the ghost is a fit, but terrible, resemblance of a wicked
man's giving up his hopes.
For, first, As the soul departeth not from the body without
the greatest pain, so doth the hope of the wicked depart. O
the pangs that seize upon the soul of the sinner at death and
judgment, when he is parting with all his hopes!
Secondly* The soul departeth from the body suddenly, in
a moment, which hath there delightfully continued so many
years ; just so doth the hope of the wicked depart.
Thirdly, The soul which then departed, will never return
to live with the body in this world any more ; and the hope
of the wicked, when it departeth, taketh an everlasting fare-
well of his soul. A miracle of resurrection shall again conjoin
the soul and body, but there shall be no such miraculous
resurrection of the damned's hope.
Methinks it is the most doleful spectacle that this world
affords, to see an ungodly person dying; his soul and hopes
departing together ! With what a sad change he appears in
another world! Then if a man could but speak with that
hopeless soul, and ask it, Are you now as confident of sal-
76 the saint's everlasting rest.
vation as you were wont to be ? Do you now hope to be
saved as soon as the most godly ? O what a sad answer
would he return !
0 that careless sinners would be awakened to think of this
in time ! If thou be one of them, who art reading these lines,
I do here, as a friend, advise thee, that as thou wouldst not
have all thy hopes deceive thee, when thou hast most need,
thou presently try them, whether they will prove current
at the touchstone of the Scripture ; and if thou, find them
unsound, let them go, whatsoever sorrow they cost thee.
Rest not till thou canst give a reason of all thy hopes ; till
thou canst prove that they are the hopes which grace, and
not nature, hath wrought ; that they are grounded upon
Scripture promises ; that they purify thy heart ; that they
quicken, and not cool, thy endeavours in godliness; that
the more thou hopest, the less thou sinnest, and the more
painful thou art in following on the work, and not grown
more loose and careless by the increasing of thy hopes;
that thou art willing to have them tried, and fearful of being
deceived; that they stir up thy desires of enjoying what
thou hopest for, and the deferring thereof is the trouble of
thy heart.
There is a hope which is a singular grace and duty ; and
there is a hope which is a notorious, dangerous sin : so con-
sequently there is a despair which is a grievous sin ; and
there is a despair which is absolutely necessary to thy
salvation.
1 would not have thee despair of the sufficiency of the
blood of Christ to save thee, if thou believe and heartily
obey him ; nor of the willingness of God to pardon and
save thee, if thou be such a one ; nor yet absolutely of thy
own salvation, because while there is life and time, there is
hope of thy conversion, and so of thy salvation ; nor would
I draw thee to despair of finding Christ, if thou do but
heartily seek him : but this is the despair that I would per-
suade thee to, as thou lovest thy soul ; that thou despair of
ever being saved, except thou be born again ; or of seeing
God, without holiness; or escaping perishing, except thou
suddenly repent ; or of ever having part in Christ, except
thou love him above father, mother, or thy own life ; or of
ever truly loving God, or being his servant, while thou lovest
the world, and serves t it.
These things I would have thee despair of, and whatever
else God hath told thee shall never come to pass. And
when thou hast sadly searched into thy own heart, and
findest thyself in any of these cases, I would have thee
despair of ever being saved in that state thou art in. This
kind of despair is one of the first steps to heaven.
THE SAINT'S EVERLASTING REST. 77
Consider, if a man be quite out of his way, what must be
the first means to bring him in again ? Why, a despair of
ever coming to his journey's end In the way that he is in. If
his home be eastward, and he be going westward, as long as
he hopes he is in the right, he will go on ; and as long as he
goes on hoping, he goes further amiss. Therefore when he
meets with somebody that assures him that he is clean out
of his way, and brings him to despair of coming home
except he turn back again ; then he will return, and then he
may hope.
Why, sinner, just so it is with thy soul ; thou art out of
the way to heaven, and in that way thou hast proceeded
many a year; yet thou goest on quietly, and hopest to be
saved, because thou art not so bad as many others. Why, I
tell thee, except thou throw away these hopes, and see that
thou hast all this while been quite out of the way to heaven :
I say, till thou be brought to this, thou wilt never return
and be saved. Who will turn out of his way while he hopes
he is right? Remember what I say; till thou feel God con-
vincing thee, that the way which thou hast lived in will
not serve thy turn, and so break down thy former hopes,
there is yet no saving work wrought upon thee, how well
soever thou mayest hope of thyself. Yea, thus much more,
if any thing keep thy soul out of heaven, there is nothing in
the world likelier to do it, than thy false hopes of being
saved, while thou art out of the way to salvation.
3. Another additional loss, aggravating their loss of hea-
ven, is this, they shall lose all their carnal mirth ; they will
say to themselves, (as Solomon doth,) " of their laughter,
thou art mad; and of their mirth, what didst thou?" Eccles.
ii, 2. Their pleasant conceits are then ended, and their
merry tales are all told ; " their mirth was but as the crack-
ling of thorns under a pot,3' Eccles. vii, 6. It made a blaze
for a while, but it was presently gone, and will return no
more. They scorned to entertain any saddening thoughts :
the talk of death and judgment was irksome to them, because
it damped their mirth : they could not endure to think of
their sin or danger, because these thoughts did sad 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 these melancholy thoughts : they thought if they
should meditate, and pray, and mourn, as the godly do,
their lives would be a continual misery.
Alas, poor souls ! What a misery then will that life be,
where you shall have nothing but sorrow; intense, heart-
piercing, multiplied sorrow ? When you shall have neither
the joys of the saints, nor your own former joys ? Do you
7#
78 the saint's everlasting rest.
think there is one merry heart in hell ? or one joyful coun-
tenance, or jesting tongue? You cry now, " 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
more worth than a great deal of your foolish mirth, which
will end in sorrow.
4. Another additional loss will be this : they shall lose all
their sensual delights ; that which they esteemed their chief
good, their heaven, their false god, must they lose, as well
as God himself.
O what a fall will the proud ambitious man have from
the top of his honours ! As his dust and bones will not be
known from the dust and bones of the poorest beggars : so
neither will his soul be honoured or favoured any more than
theirs. What a number of the great, noble, and learned, are
now shut out of the presence of Christ ! They are shut out
of their well contrived houses, and sumptuous buildings ;
their comely chambers, with costly hangings ; their soft
beds, and easy couches. They shall not find their gallant
walks, their curious gardens, with variety of beauteous fruits
and flowers ; their rich pastures, and pleasant meadows,
and plenteous harvest, and flocks, and herds. Their tables
will not be so spread and furnished, nor they so punctually
attended and observed. They have not their variety of
dainty fare, or several courses, to please their appetites to
the full. The rich man there fareth not deliciously every
day, neither shall he wear there his purple and fine linen.
O that sinners would remember this in the midst of their
jollity, and say to one another, We must shortly reckon for
this. Will the remembrance of it then be comfortable or
terrible? Will these delights accompany us to another
world ? How shall we look each other in the face, if we
meet in hell? Will not the memorial of them be then our
torment ? Come, as we have sinned together, let us pray
together before we stir, that God would pardon us, and let
us enter into a promise with one another that we will do
thus no more, but will meet together in the worship of God,
and help one another toward heaven, as oft as we have met
for our sinful merriments, in helping to deceive and destroy
each other. This would be the way to prevent this sorrow,
and a course that would comfort you, when you look back
upon it hereafter,
THE SAINT'S EVERLASTING REST. 79
CHAPTER IV.
THE GREATNESS OF THE TORMENTS OF THE DAMNED DISCOVERED.
' Having thus showed you how great their loss is, who are
shut out of rest, and how it will be aggravated by those
additional losses which will accompany it ; I should next
here show you the greatness of those positive sufferings
which will accompany this loss. But I will not meddle
with the quality of those sufferings, but only show their
greatness in some few discoveries, lest the careless sinner,
while he hears of no other punishment but that of loss,
should think he can bear that well enough. That there are,
besides the loss of happiness, actual, sensible torments for the
damned, is a matter beyond all doubt ; and that they will be
exceeding great, may appear by these arguments following:
1. From the principal author of them, which is God him
self: as it was no less than God whom the sinners had
offended, so it is no less than God that 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 that they had to do with, they might better bear it.
But wo to him that falls under the strokes of the Almighty !
They shall feel to their sorrow, " that 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 the creatures were united in one to inflict
their penalty. What a consuming fire is his wrath ! " If it
be kindled here, and that but a little,55 how do we wither
before it, " as the grass that is cut down before the sun !"
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 feed
upon these wretches. Oh, they that could not bear a prison,
or a gibbet, for Christ, scarce a few scorns, how will they
now bear the devouring fire !
2. The place or state of torment is purposely ordained for
the glorifying God5s justice. As all the works of God are
great and wonderful, so those above all which are specially
intended for the eminent advancing of some of his attributes.
When he will glorify his power, he makes the worlds. The
comely order of all and singular creatures, declares his
wisdom. His providence is shown in sustaining all things,
and maintaining order, and attending his excellent ends,
amongst the confused, perverse, tumultuous agitations of a
80 the saint's everlasting rest.
world of wicked, foolish, self-destroying miscreants. When
a spark of his wrath doth kindle upon the earth, the whole
world, save only eight persons, are drowned ; Sodom,
Gomorrah, Admah, and Zeboim, are burned with fire from
heaven to ashes ; the sea shuts her mouth upon some ;
the earth doth open and swallow others ; the pestilence
destroyeth them by thousands. The present deplorable
state of the Jews may fully testify this to the world. And
yet the glorifying of the two great, attributes of mercy and
justice, is intended most eminently for the life to come. As
therefore when God will purposely glorify his mercy, he
will do it in a wa)>" that is now beyond the comprehension
of the saints that must eryoy it ; so that the blood of his
Son, and the enjoyment of himself immediately in glory,
shall not be thought too high an honour for them : so also,
when the time comes that he will purposely manifest his
justice, it shall appear 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 is
befallen them. Oh, wo to the soul that is thus set up for a
butt, for the wrath of the Almighty to shoot at ! and for a
bush, that must burn in the flames of his jealousy, and never
be consumed !
3. Consider who shall be God's executioners of their tor-
ment : and that is, first, Satan ; secondly, themselves. First,
He that was here so successful in drawing them from Christ,
will then be the instrument of their punishment, for yielding
to his temptations. It was a pitiful sight to see the man
possessed, that was bound with chains, and lived among
tombs ; and that other that would be cast into the fire, and
into the water : but, alas ! that was nothing to the torment
that Satan puts them to in hell : that is the reward he will
give them for all their service; for their rejecting the com-
mands of God, and forsaking Christ, and neglecting their
souls at his persuasion. Ah, if they had served Christ, as
faithfully as they did Satan, he would have given them a
better reward. Secondly, And it is most just also, that they
should there be their own tormentors, that they may see
that their whole destruction is of themselves : and they who
were wilfully the meritorious cause, should also be the
efficient in their own sufferings; and then who can they
complain of but themselves ?
4. Consider also that their torment will be universal, not
upon one part alone, while the rest are free ; but as all have
joined in the sin, so must all partake of the torment. The
soul, as it was the chief in sinning, shall be the chief in suf-
fering : and as it is of a more spiritual and excellent nature
THE SAINT'S EVERLASTING REST. 81
than bodies are, so will its torments far exceed bodily suf-
ferings. And as the joys of the soul far surpass all sensual
pleasures, so the pains of the soul surpass corporal pains.
And it is not only a sou], but a sinful soul, that must
suffer : the guilt which still remains upon it, will make it fit
for the wrath of God to work upon. As fire will not burn,
except the fuel be combustible ; but if the wood be dry, how
fiercely will it burn then ! The guilt of their sins will be as
tinder to gunpowder to the damned soul, to make the flames
of hell take hold upon them with fury.
And as the soul, so also the body must bear its part. That
body that must needs be pleased, whatsoever became of its
eternal safety, shall now be paid for its unlawful pleasures.
That body which was so carefully looked to, so tenderly
cherished ; that body which could not endure heat or cold,
or an ill smell, or a loathsome sight : Oh what must it now
endure ! How are its haughty looks now taken down ! how
little will those flames regard its comeliness and beauty ! But
as death did not regard it, nor the worms regard it, but as
freely fed upon the face of the proud and lustful dames,
and the heart of the most ambitious lords and princes, as if
they had been but beggars ; so will their tormentors then as
little pity their tenderness, or reverence their lordliness.
Those eyes which were wont to be delighted with curious
sights, must then see nothing but what shall amaze and
terrify them; an angry God above J,hem, and those saints
whom they scorned, enjoying the glory which they have
lost ; and about them will be only devils and damned souls.
Ah! then how sadly will they look back and say, Are ail
our feasts, our games, and revels come to this ! Then those
ears which were wont to be delighted with music, 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 crying out upon their
wives, and wives upon their husbands ; masters and servants
cursing each other ; ministers and people, magistrates and
subjects, charging their misery upon one another, for dis-
couraging in duty, conniving at sin, and being silent or
formal when they should have plainly told one another of
their misery, and forewarned them of their danger. Thus
will soul and body be companions in calamity.
5. And the greater by far will their torments be, because
they shall have no comfort left to mitigate them. In this
life, when a minister told them of hell, or conscience began
to trouble their peace, they had comforts enough at hand to
relieve them : their carnal friends were all ready to comfort
them ; but now they have not a word of comfort, either for
him or themselves. Formerly they had their business, their
82 the saint's everlasting rest.
company, their mirth, to drive away their fears ; they could
drink away their sorrows, or play them away, or sleep them
away, or at least, time did wear them away; but now all
these remedies are vanished. They had a hard, a presump-
tuous, unbelieving heart, which was a wall to defend them
against troubles of mind ; but now their experience hath
banished these, and left them naked to the fury of those
flames. Yea, formerly Satan himself was their comforter,
and would unsay all that the minister said against them, as
he did to our first mother : " Hath God said, Ye shall not
eat? Ye shall not surely die." So doth he now : Doth God
tell you that you shall lie in hell? it is no such matter; God
is more merciful : he doth but tell you so to fright you from
sinning : or if there be a hell, what need you fear it? Are
not you Christians? and shall you not be saved by Christ?
Was not his blood shed for you ? Ministers may tell you
what they please ; they would make men believe that they
shall all be damned except they will fit themselves to their
humour. Thus as the Spirit of Christ is the comforter of
the saints, so Satan is the comforter of the wicked : for he
knows if he should now disquiet them, they would no longer
serve him : or if fears or doubts should trouble them, they
would bethink themselves of their danger. 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, and he hath his prey, then he
hath done flattering and comforting them. While the sight
of sin and misery might have helped to save them, he took
all the pains he could to hide it from their eyes ; but when
it is too late, and there is no hope left, he will make them
see and feel to the utmost. Oh, which way will the forlorn
sinner then look for comfort ! They that drew him into the
snare, and promised him safety, now forsake him, and are
forsaken themselves. His ancient comforts are taken from
him, and the righteous God, whose forewarning he made
light of, will now make good his word against him to the
least tittle.
6. But the great aggravation of this misery will be its
eternity. That when a thousand millions of ages are past,
their torments are as fresh to begin as at the first day. If
there were any hope of an end, it would ease them to foresee
it ; but when it must be for ever so, that thought is intolera-
ble : much more will the misery itself be. They never
heartily repented of their sin, and God will never repent
him 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 therefore what wonder if they be everlastingly shut
THE SAINT'S EVERLASTING REST. 83
out of it ? It was their immortal souls that 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 continued dust, or
suffered no worse than the gnawing of those worms ! Oh
that they might but there lie down again ! What a mercy
now would it be to die ! And how will they call and cry
out for it? O death ! whither art thou 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 die at
last ! O that I had never had a being ! These groans will the
thoughts of eternity wring from their hearts. They were
wont to think the sermon long, and prayer long ; how long
then will they think these endless torments ? What differ-
ence is there betwixt the length of their pleasures and of
their pains ? The one continueth but a moment, the other
endureth through all eternity. Oh that sinners would lay
this thought to heart. Remember how time is almost gone.
Thou art standing all this while at the door of eternity ; and
death is waiting to open the door, and put thee in. Go sleep
out but a few more nights, and stir up and down on earth a
few more days, and then thy nights and days shall end : thy
thoughts, and cares, and pleasures, and all, shall be devoured
by eternity: thou must enter upon the state which shall
never be changed. As the joys of heaven are beyond our
conceiving, so also are the pains of hell. Everlasting torment
is inconceivable torment.
But methinks I perceive the obstinate sinner desperately
resolving, If I must be damned, there is no remedy ; rather
than I will live so precisely, 1 will put it to the venture ; I
shall escape as well as the rest of my neighbours, and we
will even bear it as well as we can. Alas, poor creature !
would thou didst but know what it is that thou dost so boldly
venture on : I dare say thou wouldst sleep this night but very
unquietly. Wilt thou leave thyself no room for hope ? Art
thou such an implacable enemy to Christ, and thy own soul ?
And dost thou think indeed, that thou canst bear the wrath
of God, and go away so easily with these eternal torments?
Yet let me beg this of thee, that before thou dost so flatly
resolve, thou wouldst lend thine attention to these few
questions :
First, Who art thou that thou shouldst bear the wrath of
God ! Art thou a god ; or art thou a man ? What is thy
strength to undergo so much ? Is it not as the strength of
wax or stubble to resist the fire? or as chaff to the wind ? or
as dust before the whirlwind ? Was he not as stout a man
as thyself, who cried to God, " Wilt thou break a leaf driven
to and fro? And wilt thou pursue the dry stubble?" If thy
84 the saint's everlasting rest.
strength were as iron, and thy bones as brass, thou couldst
not bear. If thy foundation were as the earth, and thy
power as the heavens, yet shouldst thou perish at the breath
of his indignation. How much more when thou art but a
little, creeping, breathing clay, kept a few daj7s from stink-
ing, and from being eaten with worms, by the mere support
and favour of him whom thou thus resistest?
Secondly, If thou be so strong, and thy heart so stout,
why do those small sufferings so dismay thee ? If thou have
but a fit of the gout or stone, what groans dost thou utter?
The house is filled with thy complaints. If thou shouldst
but lose a leg or an arm, thou wouldst make a great matter
of it. If thou lose thine estate, and fall into poverty and
disgrace ; how heavily wouldst thou bear any one of these?
And yet all these laid together, will be one day accounted a
happy state, in comparison of that which is suffered in hell.
Let me see thee make as light of convulsive, gouty, rheu-
matic pains, when they seize upon thee, and then the strength
of thy spirit will appear. Alas, how many such boasters as
thyself have I seen made to stoop, and eat their words ! And
when God hath but let out a little of his wrath, that Pharaoh,
who before asked, "Who is the Lord?" hath cried, "I have
sinned."
Thirdly, If all this be nothing, go try thy strength by some
corporal torment; as Bilney, before he went to the stake,
would first try his finger in the candle : so do thou ; hold
thy finger awhile in the fire, and feel there whether thou
canst endure the fire of hell. Austin mentioned a chaste
Christian woman, who being tempted to uncleanness by a
lewd ruffian, she desired him for her sake to hold his finger
one hour in the fire ; he answered, " It is an unreasonable
request." " How much more unreasonable is it," said she,
" that I should burn in hell for the satisfying your lust ?"
So say I to thee ; if it be an intolerable thing to suffer the
heat of the fire for a year, or a day, or an hour, what will it
be to suffer ten thousand times more for ever? What if thou
wert to suffer Lawrence's death, to be roasted upon a grid-
iron ; or to be scraped or pricked to death, as other martyrs
were? If thou could not endure such things as these, how
wilt thou endure the eternal flames ?
Fourthly, If thou be so fearless of that eternal misery,
why is the least foretaste of it so terrible ! Didst thou never
feel such a thing as a tormenting conscience? If thou hast
not, thou shalt do. Didst thou never see and speak with a
man that lived in desperation, or in some degree of these
wounds of spirit that was near despair ? How uncomforta-
ble was their conference ! How burdensome their lives !
Nothing doth them good which they possess ; the sight of
the saint s everlasting rest. bo
friends, or house, or goods, which refresheth others, is a
trouble to them : they feel no sweetness in meat or drink ;
they are weary of life, and fearful of death. What is the
matter with these men ? If the misery of the damned itself
can be endured, why cannot they more easily endure these
little sparks ?
Fifthly, Tell me faithfully, what if thou shouldst but see
the devil appear to thee in some terrible shape, would it not
daunt thee? What if thou shouldst meet him in thy way
home, or he should show himself to thee at night in thy
bed chamber, would not thy heart fail thee, and thy hair
stand on end ? I could name thee those that have been as
confident as thyself, who, by such a sight have been so
appalled, that they were in danger of being driven out of
their wits. Or what if some damned soul of thy former
acquaintance should appear to thee, would not this amaze
thee? Alas! what is this to the torments of hell? Canst
thou not endure a shadow to appear before thee? O how
wilt thou endure to live with them 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 ?
Lastly, Let me ask thee, if the wrath of God be to be
made so light of, why did the Son of God himself make so
great a matter of it? When he had taken upon him the
payment of our debt, and bore that punishment, we had
deserved, it makes him sweat water and blood ; it makes'
the Lord of life to cry, " My soul is heavy, even to the death.'*5
It makes him cry out upon the cross, " My God, my God,
why hast thou forsaken me ?" Surely if any one could have
borne these sufferings, it would have been Jesus Christ.
He had another measure of strength to bear it than thou
hast.
Wo to poor sinners for their mad security ! Do they think
to find that tolerable to them which was so'heavy to Christ?
Nay, the Son of God is cast into a bitter agony, and bloody
sweat, under the curse of the law only; and yet the feeble,
foolish creature makes nothing to bear also the curse of the
gospel. The good Lord bring these men to their right minds
by repentance, lest they buy their wit at too dear a rate.
And thus I have shown you somewhat of their misery,
who miss of this rest prepared for the saints. And now,
reader, I demand thy resolution, what use thou wilt make
of all this ? Shall it all be lost to thee r or wilt thou con-
sider it in good earnest ? Thou hast cast by many a warning
of God, wilt thou do so by this also? Take heed what thou
dost, and how thou resolvest. God will not always stand
warning and threatening. The hand of levenge is lifted up ;
8
m THE SAINT'S EVERLASTING REST.
the blow is coming, and wo to him on whom it ligfitetfr,
Little thinkest thou how near thou standest to thy eternal
state, and how near the pit thou art dancing in thy jollity,
If thy eyes were but opened, as they will be shortly, thou
wouldst see all this that I have spoken before thine eyes,
without stirring from the place in which thou standest,
Dost thou throw by the book, and say, It speaks of nothing
but hell and damnation ? Thus thou usest also to complain
of the minister ; 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 ? Wouldst thou perish in ease and silence, and also
have us to perish with thee, rather than displease thee, by
speaking the truth t If thou wilt be guilty of such inhuman
cruelty, God forbid we should be guilty of such sottish folly !
There are few preachers so simple, but they know that .
this kind of preaching is the ready way to be hated of
their hearers; and the desire of the favour of men is so
natural, that few delight in such a displeasing way. But I
beseech thee, consider, are these things true, or are they
not ? If they were not true, I would heartily join with thee
against any minister that should offer to preach them, and
to affright poor people when there is no cause. But if these
threatenings be the word of God, what a wretch art thou
that wouldst not hear it, or consider it. Why, what is the
matter? If thou be sure that thou art one of the people of
God, this doctrine will be a comfort to thee: but if thou be
yet unregenerate, methinks thou shouldst be as fearful to
hear of heaven as of hell, except the bare name of heaven
or salvation be sufficient. Sure there is no doctrine con-
cerning heaven in all the Scripture, that can give thee any
comfort, but upon the supposal of thy conversion ; what
comfort is it to thee, to hear that there is a rest remaining
to the people of God, except thou be one of them ? Nay,
what more terrible, than to read of Christ and salvation for
others, when thou must be shut out? Therefore, except
thou wouldst have a minister to preach a lie, it is all one to
thee, for any comfort thou hast in it, whether he preach of
heaven or hell to thee. His preaching heaven and mercy to
thee, can be nothing else but to entreat thee to seek them ;
but he can make thee no promise of it, but upon condition
of thy obeying the gospel ; and his preaching hell, is but to
persuade thee to avoid it. And is not this doctrine fit for
thee to hear ? Indeed if thou wert quite past hope of escaping
it, then it were in vain to tell thee of hell, but rather let thee
take a few merry hours whilst thou mayest; 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.
THE SAINT'S EVERLASTING REST. 87
O that some son of thunder, who could speak as Paul, till
the hearers tremble, were now to preach this doctrine to
thee ! Alas ! as terrible as you think I speak, yet it is not
the thousandth part of what must be felt; for what heart
can now conceive, or what tongue express, the pains of
those souls that are under the wrath of God? Ah, that
ever blind sinners should wilfully bring themselves to such
unspeakable misery! You will then be crying to Jesus
Christ, Oh mercy ! Oh pity ! Why I do now, in the name
of the Lord Jesus, cry to thee, O have mercy, have pity
upon thine own soul ! Shall God pity thee, who wilt 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 ! " O who can stand before the Lord, and who can
abide the fierceness of his anger I" Methinks thou shouldst
need no more words, but presently cast away thy sins, and
deliver up thyself to Christ. Resolve on it immediately, and
let it be done, that I may see thy face in re&t among the
saints. The Lord persuade thy heart to it without longer
delay: but if thou be hardened unto death, and there be no
remedy, yet do not say another day, but that thou wast
faithfully warned, and that thou hadst a friend that would
fain have prevented thy damnation.
CHAPTER V.
THE SECOND USE REPREHENDING THE GENERAL NEGHF.CT OF THIS
REST, AND EXCITING TO DILIGENCE IN SEEKING IT.
I come now to the second use. If there be so certain and
glorious a rest, why is there no more seeking after it ! One
would think that a man that did but once hear of such
unspeakable glory, and did believe what he heareth to be
true, should be transported with desire after it, should
almost forget to eat or drink, and mind and care for nothing
else, and speak of and inquire after nothing, but how to get
this treasure ! And yet people who hear it daily, and profess
to believe it, do as little mind it, or care, or labour for it, as
if they had never heard of any such thing, or did not believe
one word that they hear.
I shall apply this reproof more particularly to four sorts
of men : First, the worldly minded, who is so taken up in
seeking the things below, that he hath neither heart nor time
to seek this rest.
May I not well say to these men, as Paul to the Galatians
in another case, Foolish sinners ! " who hath bewitched
you?" It is not for nothing that divines used to call the
88 the saint's everlasting rest.
world a witch : for as in witchcraft, men's lives, senses,
goods, or cattle, are destroyed by a strange, secret, unseen
power of the devil, of which a man can give no natural
reason ; so here, men will destroy their own souls in a way
quite against their own knowledge. Would not a man
wonder, that is in his right senses, to see what riding and
running, what scrambling and catching, there is for a thing
of nought, while eternal rest lies by neglected ! What con-
triving and caring, what lighting and bloodshed, 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, whilst they look upon the praises
of God, which is the joy of angels, as a burden ! What
unwearied diligence is there in raising their posterity,
enlarging their possessions, gathering a little silver or gold !
Yea, perhaps for a poor living from hand to mouth, while
in the meantime their judgment is drawing near; and yet
how it shall go with them then, or how they shall live eter-
nally, did never put them to one hour's sober consideration.
What rising up early, sitting up late, labouring and caring
year after year, to maintain themselves and children in
credit till they die ; but what shall follow after, that they
never think on ; and yet these men cry to us, May not a
man be saved without so much ado ? How early do they
rouse up their servants to their labour! [Up, come away to
work, we have this to do, and that to do ;] but how seldom
do they call them [Up, you have your soul to look to, you
have everlasting life to provide for; up to prayer, to the
reading of the Scripture.]
What a gadding up and down the world is here, like a
company of ants upon a hillock, taking incessant pains to
gather a treasure, which death will spurn abroad, as if it
were such an excellent thing to die in the midst of wealth
and honours ! Or as if it would be such a comfort to a man
in another world, to think that he was a lord, or a knight,
or a gentleman, or a rich man, on earth ? What hath this
world done for its lovers and friends, that it is so eagerly
followed, and painfully sought after, while Christ and hea-
ven stand by, and few regard them ? Or what will the world
do for 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 labour. The passage out of it
is with the greatest sharpness and sadness of all. What
then doth cause men so much to follow and affect it ? 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 ? If a man
THE SAINT'S EVERLASTING REST. 89
should say to you, as Elias did to Baal's priests, " Cry-
aloud :" O riches, or honour, now help us ! Will they either
answer or relieve you ? Will they go along with you to
another world, and bribe the Judge, and bring you off clear ;
or purchase you a room among the blessed ? Why then did
so rich a man want a drop of water to cool his tongue ? Or
are the sweet morsels of present delight and honour 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 ? WThat then is the matter ? Is it only a room
for our dead bodies, that we are so much beholden to the
world for? Why this is the last and longest courtesy that
we shall receive from it. But we shall have this whether we
serve it or no ; and even that homely, dusty dwelling, it will
not afford us always neither ; it shall possess our dust but
till the resurrection. How then doth the world deserve so
well at men's hands, that they should part with Christ and
their salvation, to be its followers ? Ah vile deceitful world!
how oft have we heard thy faithful lest servants at last com-
plaining, Oh the world hath deceived me, and undone me!
And yet succeeding sinners will take no warning.
So this is the first sort of neglecters of heaven which fall
under this reproof.
2. The second sort here to be reproved, are the profane,
ungodly, presumptuous multitude, who will not be persuad-
ed to be at so much pains for salvation, as to perform the
common outward duties of religion. Yea, though they are
convinced that these duties are commanded, yet will they
not be brought to the common practice of them. 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 many miles to
the market for their bodies.
And though they know the Scripture is the law of God,
by which they must be acquitted or condemned in judg-
ment ; and that it is the property of every blessed man to
delight in this law, and to meditate in it day and night, yet
will they not be at the pains to read a chapter once a day,
nor to acquaint their families with this doctrine of salvation.
But if they carry a Bible to church, and let it lie by them
all the week, this is the most use that they make of it. And
though they are commanded to "pray without ceasing;"
and to " pray always, and not to faint ;" to " continue in
prayer, and watch in the same with thanksgiving;" yet will
8*
90 the saint's everlasting rest.
they not pray constantly with their families, or in secret.
You may hear in their houses two oaths for one prayer.
Ot* if they do any thing this way, it is usually but a running
over a few formal words which they have got on their
tongues' end, as if they came on purpose to make a jest of
prayer, and to mock God and their own souls.
Alas t he that only reads in a book that he is miserable,
and what his soul stands in need of, but never felt himself
miserable, or felt his several wants, no wonder if he must
also fetch his prayer from his book only, or at farthest from
the strength of his memory. Solomon's request to God was,
that " what prayer or supplication soever should, be made
by any man, or by all the people, when every man shall
know his own sore, and his own grief, and shall spread forth
his hands before God, that God would then hear and for
give," 2 Chron. vi, 29, 30. If these men did thus know and
feel every man the sore, and the grief of his own soul, we
should neither need so much to urge' them to prayer, nor to
teach them how to perform it. Whereas now they invite
God to be backward in giving, by their backwardness in
asking ; and to be weary of relieving them, by their own
being weary of begging ; and to be seldom and short in his
favours, as they are in their prayers ; and to give them but
common and outward favours, as they put up but common
and outside requests. Yea, their cold and heartless prayers
invite God to a -flat denial : for among men it is taken for
granted, that he who asks but slightly and seldom, cares
not much for what he asks. Do not these men judge them-
selves unworthy of heaven, who think it not worth their
more constant and earnest requests? If it be not worth
asking for, it is worth nothing. And yet if one should go
from house to house, through town and parish, and inquire
at every house as you go, whether they do morning and
evening call their family together, and earnestly seek the
Lord in prayer; how few would you find that constantly
and conscientiously practise this duty ? If every door were
marked where they do not thus call upon the name of God,
that his wrath might be poured out upon that family, our
towns would be as places overthrown by the plague, the
people being dead within, and the mark of judgment with-
out. I fear where one house would escape, ten would be
marked out for death ; then they might teach their doors to
pray, Lord have mercy upon us ; because the people would
not pray themselves. But especially if you could see what
men do in their secret chambers, how few should you find
in a whole town that spend one quarter of an hour, morning
and night, in earnest supplication to God for their souls?
Oh how little do these men set by eternal rest !
THE SAINT'S EVERLASTING REST. 91
Thus do they slothfully neglect all endeavours for their
own welfare, except some public duty in the congregation,
which custom or credit doth engage them to. Persuade
them to read good books, and they will not be at so much
pains. Persuade them to learn the grounds of religion in
some catechism, and they think it toilsome slavery, fit for
school boys. Persuade them to sanctify the Lord's day,
and to spend it wholly in hearing the word, and repeating it
with their families, and prayer and meditation, and to forbear
all their worldly thoughts and speeches ; and what a tedious
life do they take this to be ; and how long may you preach
to them, before they will be brought to it ? As if they thought
heaven were not worth all this ado.
3. The third sort that fall under this reproof, are those
self-cozening, formal, lazy professors of religion, who will
be brought to any outward duty, but to the inward work
they will never be persuaded. They will preach, or hear,
or read, or talk of heaven, or pray customarily or constantly
in their families, and take part with the persons and 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; to be con-
scientious in the duty of self-examination, to be constant in
meditation, to be heavenly minded, to watch constantly
over their heart, and words, and ways, to deny their bodily
senses and their delights, to mortify the flesh, and not make
provision for it, to fulfil its lusts ; to love and heartily forgive
an enemy, and to prefer their brethren heartily before them-
selves. The outside hypocrites will never be persuaded to
any of these. Above all other, two sorts there are of these
hypocrites : —
1. The superficial opinionative hypocrite.
2. The worldly hypocrite.
The former entertaineth the doctrine of the gospel with
joy ; but it is only in the surface of his soul ; he never gives
the seed any depth of earth. He changeth his opinion, and
thereupon engageth for religion, as the right way, but it
never melted and new moulded his heart, nor set up Christ
there in full power and authority : as his religion is but
opinion, so is his study, and conference, and chief business,
all about opinion. He is usually an ignorant, proud, bold
inquirer and babbler about controversies, rather than an
humble embracer of the known truth, with love and sub-
jection. You may conjecture, by his bold and forward
tongue, and conceitedness in his own opinions, and slight-
ing the judgments and persons of others, and seldom talking
of the great things of Christ with seriousness and humility,
that his religion dwelleth in the brain, and not in his heart;
93 the saint's everlasting rest.
where the wind of temptation assaults him, he easily yield-
eth, and it carrieth him away as a feather, because his heart
is empty, and not balanced and established with Christ and
grace. If this man's judgment lead him in the ceremonious
way, then doth he employ his chief zeal for ceremonies. If
his judgment be against ceremonies, then his strongest zeal
is employed in studying, talking, disputing against them,
and censuring the users of them. For, not having the
essentials of Christianity, he hath only the mint and cum-
min, the smaller matters of the law, to lay out his zeal upon.
You shall never hear any humble and hearty bewailings of
his soul's imperfections, or any heart bleeding acknowledg-
ments of his unkindnesses to Christ, of any pantings and
longings after him, from this man ; but that he is of such a
judgment, or such a religion, or society, or a member of
such a church : herein doth he gather his greatest comforts ;
but the inward and spiritual labours of a Christian he will
not be brought to.
The like may be said of the worldly hypocrite, who
choketh the doctrine of the gospel with the thorns of
worldly cares and desires. His judgment 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 because his belief of the gospel
doctrine is but wavering and shallow, he resolves to keep
his hold of present things ; and yet to be religious, that so
he may have heaven when he can keep the world no longer.
This man's judgment may say, God is the chief good, but
his heart and affections never said so, but looked upon
God as to be tolerated rather than the flames of hell, but
not desired before the felicity on earth. In a word, the
world hath more of his affections than God, and therefore
is his god. This he might easily know and feel, if he
would judge impartially, and were but faithful to himself.
And though this man does not gad after novelties in religion
as the former, yet will he set his sails to the wind of worldly
advantage. And as a man whose spirits are seized on by
some pestilential malignity, is feeble, and faint, and heart-
less in all that he does ; so this man's spirits being possessed
by the plague of this malignant, worldly disposition, how
faint is he in secret prayer ! how superficial in examination
and meditation ! how feeble in heart watchings, and hum-
bling, mortifying endeavours ! 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 lazy hypocrites
there are, who, though they will trudge on with you in the
easy outside of religion, yet will never be at the pains q(
inward and spiritual duties,
THE SAINT S EVERLASTING REST. V6
4. And even good men themselves deserve this reproof,
for being too lazy seekers of everlasting rest. Alas, what a
disproportion is there between our light and our heat! our
professions and prosecutions ! Who 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 do the work of God ! How we hear, as
if we heard not ; and pray, as if we prayed not; and confer,
and examine, and meditate, and reprove sin, as if we did it
not ; and used the ordinances, as if we used them 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 world ! Who would think that stood by us, and heard
us pray in private or public, that we were praying for no
less than everlasting glory ? Should heaven be sought no
more earnestly than thus ? Methinks we are none of us all
in good sadness for our souls. We do but dally with the
work of God, and play with Christ, as children play with
their meat when they should eat it ; we hang upon ordi-
nances from day to day, but we stir not ourselves to seek
the Lord.
I see a great many very constant in hearing and praying,
but they do not hear and pray as if it were for their lives.
Oh, what a frozen stupidity hath benumbed us ! The plague
of Lot's wife is upon us, as if we were changed into lifeless
and immovable pillars ; 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: Christ calls and knocks, and we hear not: God
cries to ua, " To-day, if you will hpar my voice, harden not
your hearts. Work while it is day, for the night cometh
when none can work." Now ply your business, now labour
for your lives; now lay out all your strength. 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! They are almost at us, and yet what little
haste make we ! The spur of God is in our side ; we bleed,
we groan, and yet we do not mend our pace. Lord, what a
senseless, sottish, earthly, hellish thing, is a hard heart!
That we will not go roundly and cheerfully toward heaven
without all this ado ! No, nor with it neither ! Where is the
man that is serious in his Christianity ? Methinks men every
where make but a trifle of their eternal state. They look
after it but a little by the by ; they do not make it the task
and business of their lives.
To be plain with you, I think nothing undoes men so
much as complimenting and jesting in religion. Oh, if I
were not sick myself of the same disease, with what tears
94 the saint's everlasting rest.
would I mix this ink ; and with what groans should I
express these sad complaints ; and with what heart's grief
should I mourn over this universal deadness ! Do the
magistrates among us seriously perform their portion of
the work ? are they zealous for God ? do they build up his
house? are they tender of his honour? do they second the
word? encourage the good? relieve the oppressed? com-
passionate the distressed ? and fly at the face of sin and
sinners, as being the disturbers of our peace, and the only
cause of all our miseries? Do they study how to do the
utmost they can for God? to improve their power, and
parts, and wealth, and honour, and all their interest for
their greatest advantage to the kingdom of Christ, as men
that must shortly give an account of their stewardship ? or
do they build their own houses, and seek their advance-
ments, and contest for their own honours, and do no more
for Christ than needs they must, or than lies in their way,
or than is put by others into their hands, or than stands
with the pleasing of their friends, or with their worldly
interest?
And how thin 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 evi-
dence and power of the Spirit, and deal with sin, as that
which is the fire in our towns and houses, and by force pull
men out of this fire ? Do we persuade our people, as those
that know the terrors of the Lord should do ? Do we press
Christ, and regeneration, and faith, and holiness, as men
that believe indeed, that without these they shall never
have life ? Do our bowels yearn over the ignorant, and the
careless, and ihc obstinate multitude, as men that believe
their own doctrine ? 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, night and day with tears ? And
do we entreat them, as if it were indeed for their lives ! that
when we speak of the joys and miseries of another world,
our people may see us aifected accordingly, and perceive
that we mean as we speak ? Or rather, do we not study
words ? As if a minister's business were but to tell them a
smooth tale of an hour long, and so look no more after them
till the next sermon.
Oh the formal, frozen, lifeless sermons which we daily
hear preached upon the most weighty, piercing subjects in
the world! How gently do we handle those sins, which
will handle so cruelly our people's souls ! And how tenderly
do we deal with their careless hearts, not speaking to them
THE SAINT'S EVERLASTING REST. 95
as men that must be awakened or damned ! We tell them
of heaven and hell in such a sleepy tone, and slight way, as
if we were but acting a part in a play ; so that we usually
preach our people asleep with those subjects, which one
would think should rather endanger the driving some beside
themselves.
In a word, our want of seriousness about the things of
heaven, doth charm the souls of men into formality, and
hath brought them to this customary, careless hearing,
which undoes them. The Lord pardon the great sin of the
ministry in this thing, and in particular my own.
And are the people any more serious than magistrates
and ministers? How can it be expected ? Reader, look but
to thyself, and resolve the question. Ask conscience, and
suffer it to tell thee truly. Hast thou set thine eternal rest
before thine eyes, as the great business which thou hast to
do in this world ? Hast thou studied, and cared, and watched,
and laboured with all thy 'might, lest any should take thy
crown from thee ? Hast thou made haste, lest thou shouldst
come too late, and die before the work be done ? Hath thy
heart been set upon it, and thy desires and thoughts run out
this way ? Hast thou pressed on through crowds of opposi-
tion " toward the mark, for the prize of the high calling of
God in Christ Jesus ?" When you have set your hand to
the work of God, have you done it with all your might ?
Can conscience witness your secret cries, and groans, and
tears? Can your families witness that you have taught
them the fear of the Lord, and warned them all with earn-
estness and unweariedness to remember God and their souls?
Or that you have done but as much for them, as that damned
glutton would have had Lazarus do for his brethren on earth,
to warn them that they come not to that place of torment!
Can your ministers witness that they have heard you cry
out, " What shall we do to be saved ?" And that you have
followed them with complaints against your corruptions,
and with earnest inquiries after the Lord ? Can your neigh-
bours about you witness, that you are still learning of them
that are able to instruct you ? And that you plainly and
roundly reprove the ungodly, and take pains for the saving
of your brethren's souls ? Let all these witnesses judge this
day between God and you, whether you are in good earnest
about eternal rest.
But if yet you cannot discern your neglects, look but to
yourselves : within you, without you, to the work you have
done. You can tell by his work whether your servant hath
loitered, though you did not see him : so you may by your-
selves. Is your love to Christ, your faith, your zeal, and
other graces, strong or weak ? What are your joys ? What
96 the saint's everlasting rest.
is your assurance? Is all right, and strong, and in order
within you ? Are you ready to die, if this should be the
day ? Do the souls among whom you have conversed, bless
you? Why, judge by this, and it will quickly apo ear whe-
ther you have been labourers or loiterers.
CHAPTER VI.
AN EXHORTATION TO SERIOUSNESS IN SEEKING REST.
I hope, reader, by this time thou art somewhat sensible
what a desperate thing it is to trifle about eternal rest ; and
how deeply thou hast been guilty of this thyself. And 1
hope also, that thou darest not now suffer this conviction
to die ; but art resolved to be another man for the time to
come. What sayest thou ? Is this thy resolution ? If thou
wert sick of some desperate disease, and the physician should
tell thee, If you will observe but one thing, I doubt not to
cure you : wouldst thou not observe it ? Why, if thou wilt
observe but this one thing for thy soul, I "make no doubt ot
thy salvation; if thou wilt now but shake off thy sloth, and
put to all thy strength, and be a downright Christian, I
know not what can hinder thy happiness. As far as thou
art gone from God, if thou now return and seek him with
thy whole heart, no doubt but thou shalt find him. As
unkindly as thou hast dealt with Jesus Christ, if thou didst
but feel thyself sick and dead, and seek him heartily, and
apply thyself in good earnest to the obedience of his laws,
thy salvation were as sure as if thou hadst it already; but
as full as the satisfaction of Christ is, as free as the promise
is, as large as the mercy of God is ; yet if thou do but look
on these, and talk of them, when thou shouldst greedily
entertain them, thou wilt be never the better for them : and
if thou shouldst loiter when thou shouldst labour, thou wilt
lose the crown. O fall to work then speedily and seriously,
and bless God that thou hast yet time to do it ; and though
that which is past cannot be recalled, yet redeem the time
now by doubling thy diligence.
And because thou shalt see I urge thee not without cause,
I will here adjoin a multitude of considerations to move
thee: their intent and use is, to drive thee from delaying,
and from loitering in seeking rest. Whoever thou art,
therefore, I entreat thee to rouse up thy spirit, and give me
awhile thy attention, and (as Moses said to the people) " set
thy heart to all the words that I testify to thee this day ; for
it is not a vain thing, but it is for thy life." Weigh what I
here write, with the judgment of a man ; and the Lord open
thy heart, and fasten his counsel effectually upon thee.
THE SAINT'S EVERLASTING REST. 97
h Consider our affections and actions should be answer-
able to the greatness of the ends to which they are intended.
Now the ends of a Christian's desires and endeavours are
so great, that no human understanding on earth can com-
prehend them ; whether you respect their proper excellency,
their exceeding importance, or their absolute necessity.
These ends are, the glorifying of God, the salvation of
our own and other men's souls, in 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 violently, or
labour for them too diligently ? When we know that if our
prayers prevail not, and our labour succeeds not, we are
undone for ever, I think it concerns us to seek and labour to
the purpose. When it is put to the question, whether we
shall live for ever in heaven or in hell ; and the question
must be resolved upon our obeying the gospel, or disobeying
it, upon the painfulness or the slothfulness of our present
endeavours ; I think it is time for us to bestir ourselves, and
to leave our trifling and complimenting with God.
2. Consider, our diligence should be answerable to the
greatness of the work which we have to do, as well as to
the ends of it.
Now, the works of a Christian here are very many, and
very great: the soul must be renewed; many and great
corruptions mortified ; custom, temptations, and worldly
interest must be conquered ; flesh must be mastered ; life, and
friends, and credit, and all must be slighted ; conscience must
be upon good grounds quieted ; assurance of pardon and
salvation must be attained. And though it is God that must
give us these, and that freely, without our own merits ; yet
will he not give them without our earnest seeking and labour.
Besides, there is a deal of knowledge to be got, for the
guiding ourselves, for defending the truth, for the direction
of others, and a deal of skill for the right managing of our
parts : many ordinances are to be used, and duties to be
performed, ordinary and extraordinary ; every age, and year,
and day, doth require fresh succession of duty; every place
we come in, every person we have to deal with, every change
of our condition, doth still require the renewing our labour,
and bringeth duty along with it: wives, children, servants,
neighbours, friends, enemies, all of them call for duty from
us : and all this of great importance too ; so that for the
most, if we miscarry in it, it would prove our undoing.
Judge then yourselves, whether men that have so much
business lying upon their hands should not bestir them ?
And whether it be their wisdom either to delay or to loiter.'
3. Consider, our diligence should be quickened, because
9
98 the saint's everlasting rest.
of the shortness and uncertainty of the time allotted us for
the performing of all this work, and the many and great
impediments which we meet with. Yet a few days and we
shall be here no more. Time passeth on : many diseases
are ready to assault us ; we that now are 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 ; it
is but a few days, or months, or years, and what is that
when once they are past ? We know not whether we shall
have another sermon, or sabbath, or hour. How then should
those bestir them for their everlasting rest, who know they
have so short a space for so great a work ? Besides, every
step in the way hath its difficulties : " the gate is strait, and
the way narrow : the righteous themselves are scarcely
saved." Scandals and discouragements will be still cast
before us ; and can all these be overcome by slothful en-
deavours ?
4. Moreover, our diligence should be answerable to the
diligence of our enemies in seeking our destruction. For if
we sit still while they are plotting and labouring; or if we
be lazy in our defence, while they are diligent in assaulting
us, you may easily conceive how we are likely to speed.
How diligent is Satan in all kinds of temptations ! There-
fore " be sober and vigilant, because your adversary, the
devil, as a roaring lion walketh about, seeking whom he
may devour.33 How diligent are all the ministers of Satan !
False teachers, scorners at godliness, malicious persecutors,
all unwearied ; and our inward corruption, the most busy
and diligent of all : whatever we are about, it is still resisting
us; depraving our duties, perverting our thoughts, dulling
our affections to good, exciting them to evil : and will a feeble
resistance serve our turn ? Should we not be more active
for our own preservation, than our enemies for our ruin ?
5. Our affections and endeavours should bear some pro-
portion with t\e talents we have received, and means we
have enjoyed.
It may well be expected that a horseman should go faster
than a footman : and he that hath a swift horse, faster than
he that hath a slow one. More work will be expected from
a sound man, than from the sick ; and from a man at age,
than from a child ; and to whom men commit much, from
them they will expect the more.
Now the talents which we have received are many and
great : the means which we have enjoyed are very many,
and very precious. What people breathing on earth, have
had plainer instructions, or more forcible persuasions, or
constant admonitions, in season and out of season ? Sermons,
THE SAINT'S EVERLASTING REST. 99
till we have been weary of them : and sabbaths till we pro-
faned them ! Excellent books in such plenty, that we knew
not which to read I What people have had God so near
them as we have had ? Or have seen Christ, as it were,
crucified before their eyes, as we have done ? What people
have had heaven and hell, as it were, opened unto them as
we ? Scarce a day wherein we have not had some spur to
put us on. What speed then 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? Believe it, brethren, God looks for more from Eng-
land, than from most nations in the world: and for more
from you that enjoy these helps, than from the dark untaught
congregations of the land. A small measure of grace beseems
not such a people ; nor will an ordinary diligence in the work
of God excuse them !
6. The vigour of our affections and actions should be
answerable to the great cost bestowed upon us, and to tha
deep engaging mercies which we have received from God.
Surely we owe more service to our master from whom we
have our maintenance, than we do to a stranger to whom
we were never beholden.
O the cost that God hath been at for our sakes! The
riches of sea and land, of heaven and earth, hath he poured
out unto us. All our lives have been filled up with mercies :
we cannot look back upon one hour of it, or passage in it,
but we may behold mercy. We feed upon mercy, we wear
mercy upon our backs, we tread upon mercy ; mercy within
us, mercy without us for this life, and for that to come. O
the rare deliverances that we have partaken of, both national
and personal ! How oft, how seasonably, how fully have
our prayers been heard, and our fears removed! What
large catalogues of particular mercies can every Christian
rehearse! To offer to number them would be as endless a
task as to number the stars, or the sands of the shore.
If there be any difference betwixt hell (where we should
have been) and earth, (where we now are,) yea, or heaven,
(which is offered to us,) then certainly we have received
mercy : yea, if the blood of the Son of God be mercy, then
are we engaged to God by mercy ; for so much did it cost
him to recover us to himself. And should a people of such
deep engagements be lazy in their returns? Shall God think
nothing too much nor too good for us ; and shall we think
all too much that we do for him ? Thou that art an observ-
ing sensible man, who knowest how much thou art beholden
to God, I appeal to thee, Is not a loitering performance of a
few heartless duties, an unworthy requital of such admirable
kindness? For my own part, when I compare my slow and
100 THE SAINT'S EVERLASTING REST.
unprofitable life, with the frequent and wonderful mercies
received, it shames me, it silenceth me, and leaves me inex-
cusable.
7. Consider, all the relations which we stand in toward
God, call upon us for our utmost diligence. Should not the
pot be wholly at the service of the potter, and the creature
at the service of his Creator? Are we his children, and do
wc not owe him our most tender affections, and dutiful
obedience ? Are we the spouse of Christ, and do we not
owe him our observance, and our love ? " If he be our
father, where is his honour ? and if he be our master, where
is his fear ? We call him Lord and Master, and we do 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 labour and daily toil that
servants undergo to please their masters, judge and condemn
those men who will not labour so hard for their great master ?
Surely there is none have a more honourable master than
we, nor can expect such fruit of their labours.
8. How close should they ply their work, who have such
attendants as wre have ! All the world are our servants, that
we may be the servants of God. The sun, and moon, and
stars, attend us with their light and influence : the earth, with
all its furniture, is at our service : how many thousand plants,
and flowers, and fruits, and birds, and beasts, do all attend
us? 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
ministering spirits for us.55 And is it not an intolerable
crime for us to trifle, while all these are employed to assist
us? 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, in striving with our backward hearts:
besides, all his servants, the ministers of his gospel, who
study and wait, and preach and wait, and pray and wait
upon careless sinners : and shall angels and men, yea the
Lord himself, stand by and look on, while thou dost nothing ?
O Christians, I beseech you, whenever you are on your
knees in prayer, or reproving the transgressors, or exhorting
the obstinate, or upon any duty, do but remember what
attendants you have" for this work : and then judge how it
behooves you to perform it.
9. How forward and painful should we be in that work,
where we are sure we can never do enough ? If there were
any danger in overdoing, then it might well cause men to
moderate their endeavours : but we know " that if we could
do all, we were but unprofitable servants :" much more when
we fail in all.
THE SAINT'S EVERLASTING REST. 101
It is true, a man may possibly preach too much, or hear
too much, (though I have known few that did so,) but yet
no man can obey or serve God too much. One duty may
be said to be too long, when it shuts out another ; and then
it ceaseth indeed to be a duty. And all superstition, or
worship of our own devising, maybe called a righteousness
over much ; yet as long as you keep your service to the
mle of the word, you never need to fear " being righteous
over much :" for else we should reproach the Lord and
Lawgiver of the church, as if he commanded us to do too
much.
If the world were not mad with malice, they could never
be so blind in this point as they are : to think that diligence
for Christ, is folly and singularity : and that they who set
themselves wholly to seek eternal life, are but precise puri-
tans ! 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. For the world you may
easily do too much, but herein (in God's way) you cannot.
10. Consider, they that trifle in the way to heaven, lose
all their labour. If two be running in a race, he that runs
slowest had as good never run at all : for he loseth the prize
and his labour both. Many, who like Agrippa, are but
" almost Christians," will find in the end they shall be but
almost saved. God hath set the rate at which the pearl
must be bought : if you bid a penny less, you had as good
bid nothing. As a man that is lifting up some weighty
thing, if he put to almost strength enough, it is as good he
put to none at all, for he doth but lose all his labour.
O how many professors of Christianity will find this true
to their sorrow, who have had a mind to the ways of God,
and have kept up a dull task of duty, but never came to
serious Christianity ! How many a duty have they lost, for
want of doing them thoroughly ! " Many shall seek to
enter in, and not be able ;" who, if they had striven, might
have been able. O therefore put to a little more diligence
and strength, that all be not in vain that you have done
already !
11. Furthermore, we have lost a great deal of time already,
and therefore it is reason that we labour so much the harder.
If a traveller sleep, or trifle out most of the day, he must
travel so much the faster in the evening, or fall short of his
journey's end. With some of us, our childhood and youth
are gone ; with some also their middle age ; and the time
before us is very uncertain. "What a deal of time have we
slept away, and talked away, and played away? What a
deal have we spent in worldly thoughts and labours, or in
mere idleness ? Though in likelihood the most of our time
9*
102 the saint's everlasting rest.
is spent, yet how little of our work is done ? And is it not
time to bestir ourselves in the evening of our days ? The
time which we have lost can never be recalled ; should we
not then redeem it by improving the little which remaineth ?
You may receive indeed an " equal recompense with those
that have borne the burden and heat of the day, though you
came not till the last hour ;" but then you must be sure to
labour diligently that hour. It is enough sure that we have
lost so much of our lives. Let us not now be so foolish as
to lose the rest.
12. Consider, the greater are your layings out the greater
will be your comings in. Though you may seem to lose
your labour at the present, yet the hour cometh when you
shall find it with advantage. The seed which is buried and
dead, will bring forth a plentiful increase at the harvest.
Whatever you do, and whatever you suffer, everlasting rest
will pay for all. There is no repenting of labours and
sufferings in heaven : none says, " Would I had spared my
pains and prayed less, or been less strict, and did as the rest
of my neighbours did :" there is never such a thought in
heaven as these. But on the contrary, it will be their joy
to look back upon their labours, and consider how the mighty
power of God did bring them through all. Whoever com-
plained that he came to heaven at too dear a rate ; or that
his salvation cost him more labour than it was worth ? We
may say of all our labours, as Paul of his sufferings, "I
reckon that the sufferings53 (and labours) " of this present
time, are not worthy to be compared with the glory that
shall be revealed." We labour but for a moment, but we
shall rest for ever. Who would not put forth all his strength
for one hour, wThen he may be a prince while he lives ?
Oh, what is the duty and sufferings for a short life, in
respect of endless joys with God ? Will not " all our tears
then be wiped away ?" and all the sorrows of our duties
forgotten ? But yet the Lord will not forget them : " for he
is not unjust, to forget our work and labour of love."
13. Consider, violence and laborious striving for salvation
is the way that the wisdom of God hath directed us to, as
best, and his sovereign authority appointed us as necessary.
Who knows the way to heaven better than the God of hea-
ven ? When men tell us that we are too strict, whom do
they accuse, God or us ? If we do no more than what we
are commanded, nor so much neither ; they may as well
say, God hath made laws which are too strict. Sure if it
were a fault, it would lie in him that commands, and not in
us who obey. And dare these men think that they are
wiser than God ? Do they know better than he, what men
must do to be saved ?; These are the men that ask us>
THE SAINT'S EVERLASTING REST. 103
Whether we are wiser than all the world besides? and yet
they will pretend to be wiser than God. What do they less,
when God bids us take the most diligent course, and they
tell us, it is more ado than needs? Mark well the language
of God, and see how you can reconcile it with the language
of the world: "The kingdom of heaven sufFereth violence,
and the violent take it by force. Strive to enter in at the
strait gate ; for many shall seek to enter in, and not be able.
Whatsoever thy hand findeth to do, do it with all thy might ;
for there is no work, nor device, nor. knowledge, or wisdom,
in the grave, whither thou goest. Work out your 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 sinner appear?'*'
This is the constant language of Christ: and which shall
1 follow, God or men ; yea, and that the worst and most
wicked men ? Shall I think that every ignorant worldly sot,
that can only call a man a puritan, knows more than Christ,
or can tell God how to mend the Scriptures? Let them
bring all the seeming reason they can against the holy,
violent striving of the saints ; and this sufficeth me to confute
them all, that God is of another mind, and he hath com-
manded me to do much more than I do : and though I could
see no reason for it, yet his will is reason enough to me : I
am sure God is worthy to govern us, if we were better than
we are. Who should make laws for us, but he that made
us ? And who should mark out the way to heaven, but he
that must bring us thither ? And who should determine on
what conditions we shall be saved, but he that bestows the
gift of salvation ? So that let the world, or the flesh, or the
devil, speak against a holy laborious course, this is my
answer, God hath commanded it.
14. Moreover, it is a course that all men in the world
either do, or will approve of. There is not a man that ever
was, or is, or shall be, but shall one day justify the diligence
of the saints. And who would not go that way, which every
man shall applaud ?
It is true, it is now a way every where spoken against, and
hated; but let me tell you, 1. Most that speak against it, in
their judgments approve of it; only because the practice of
godliness is against the pleasures of the flesh, therefore do
they, against their own judgments, resist it. They have not
one word of reason against it, but reproaches and railing are
their best arguments. 2. Those that are now against it,
whether in judgment or passion, 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 no.
104 the saint's everlasting rest.
If you could speak with every soul that suffereth those
torments, and ask, Whether it be possible to be too diligent
and serious in seeking salvation ? you may easily conjecture
what answer they would return. Take the most bitter de-
rider or persecutor of godliness, even those feat will venture
their lives to overthrow it, if those men do not shortly wish
a thousand times that they had been the most holy, diligent
Christians on earth, then let me bear the shame of a false
prophet for ever.
Remember this, }'ou that will be of the opinion and way
that most are of : why will you not be of the opinion then
that all will be shortly of? Why will you be of a judgment
which you are sure you shali all shortly change ? O that
you were but as wise in this, as those in hell.
15. Consider, they that have been the most serious, pain
ful Christians, when they come to die, exceedingly lament
their negligence. Those that have wholly addicted them-
selves to the work of God, and have made it the business of
their lives, and have slighted the world, and mortified the
flesh, and have been the wonders of the world for their
heavenly conversations ; yet when conscience is deeply
awakened, how do their failings wound them ? Even those
that are hated and derided by the world for being so strict,
and are thought to be almost beside themselves for their
extraordinary diligence ; yet commonly when they lie a
dying, wish, O that they had been a thousand times more
holy, more heavenly, more laborious for their souls ! What
a case then will the negligent world be in, when their con-
sciences are awakened, when they lie dying, and look behind
them upon a lazy, negligent life ; and look before them upon
a severe and terrible judgment ? What an esteem will they
have of a holy life ? For my own part, I may say as Erasmus,
" They accuse me for doing too much, but my own con-
science accuseth me for doing too little, and being too slow;
and it is far easier bearing the scorns of the world, than the
scourges of conscience." The world speaks at a distance
without me, so that though I hear their words, I can choose
whether I will feel them ; but my conscience speaks within,
at the very heart, so that every check doth pierce me to the
quick. Conscience, when it reprehends justly, is the mes-
senger of God : ungodly revilers, are the voice of the devil.
1 had rather be reproached by the devil for seeking salva-
tion, than reproved of God for neglecting it : I had rather
the world should call me puritan in the devil's name, than
conscience should call me a loiterer in God's name. As God
and conscience are more useful friends than Satan and the
world ; so are they more dreadful, irresistible enemies.
And thus, reader, I have showed thee sufficient reason
THE SAINT'S EVERLASTING REST. 105
against thy slothfulness and negligence, if thou be not a
man resolved to shut thine eyes, and to destroy thyself.
Yet, lest all this should not prevail, I will add somewhat
more, to persuade thee to be serious in thy endeavours for
heaven.
1. Consider, God is in good earnest with you; and why
then should you not be so with him? In his commands, he
means as he speaks, and will verily require your real obedi-
ence. In his threatenings he is serious, and will make them
all good against the rebellious. In his promises he is serious,
and will fulfil them to the obedient, even to the least tittle.
In his judgments he is serious, as he will make his enemies
know to their terror. Was not God in good earnest when
he drowned the world, when he consumed Sodom and
Gomorrah, when he scattered the Jews? And very shortly
will lay hold on his enemies, particularly man by man, and
make them know that he is in good earnest : especially when
it comes to the great reckoning day. And is it time then for
us to dally with God ?
2. Jesus Christ was serious in purchasing our redemption.
He was serious in teaching, " when he neglected his meat
and drink," John iv, 32. lie was serious in praying, " when
he continued all night at it." He was serious in doing good,
"when his kindred came and laid hands on him, thinking
he had been beside himself." He was serious in suffering,
" when he fasted forty days, was tempted, betrayed, spit on,
buffeted, crowned with thorns, sweat blood, was crucified,
pierced, died." There was no jesting in all this. And should
we not be serious in seeking our own salvation?
3. The Holy Ghost is serious in soliciting us for our hap-
piness. His motions are frequent, and pressing, and impor-
tunate: he striveth with our hearts. He is grieved when
we resist him ; and should not we then be serious in obeying
his motions, and yielding to his suit?
4. How serious and diligent are all the creatures in their
service to thee ? What haste makes the sun to compass the
world ? And how truly doth it return at its appointed hour!
So do the moon and other planets. The springs are always
flowing for thy use ; the rivers still running; the spring and
harvest keep their times. How hard doth thy ox labour for
thee from day to day ? How painfully and speedily doth thy
horse bear thee in travel ? And shall all these be laborious,
and thou only negligent? Shall they all be so serious in
serving thee, and yet thou be so slight in thy service to
God?
5. Consider, the servants of the world and the devil are
serious and diligent : they ply their work continually, as if
they could never do enough : they make haste, and march
106 the saint's everlasting rest.
furiously, as if they were afraid of coming to hell too late :
they bear down ministers, and sermons, and counsel, and
all, before them. And shall they do more for the devil, than
thou wilt do for God ? Or be more diligent for damnation,
than thou wilt be for salvation? Hast not thou a better
master; and sweeter employment; and sweeter encourage-
ment ; and a better reward ?
6. There is no jesting in heaven nor in hell. The saints
have a real happiness, and the damned a real misery ; the
saints are serious and high in their joy and praise, and the
damned are serious and deep in their sorrow and complaints.
There are no remiss or sleepy praises in heaven ; nor any
remiss or sleepy lamentations in hell : all men there are in
good earnest. And should we not then be serious now ? I
dare promise thee, the thoughts of these things will shortly
be serious thoughts with thyself. When thou comest to
death or judgment, O what deep heart-piercing thoughts
wilt thou have of eternity ! Methinks 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 !
And now having laid thee down these undeniable argu-
ments, 1 do in the name of God demand thy resolution.
What sayest thou? 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 fhou
live as loosely, and sin as boldly, and pray as seldom, and
as coldly, as before? Darest thou now as carnally spend
the sabbath, and slumber over the service of God as slightly,
and think of thine everlasting state as carelessly, as before ?
Or dost thou not rather resolve to gird up the loins of thy
mind, and to set thyself wholly about the work of thy sal-
vation ; and to do it with all thy might ; and to break over
all the oppositions of the world, and to slight all their scorns
and persecutions : " to cast off the weight that hangeth on
thee ; and the sin that doth so easily beset thee ; and to run
with patience and speed the race that is set before thee?'3 I
hope these are thy full resolutions : if thou art well in thy
wits, I am sure they are.
Yet, because I know the strange obstinacy of the heart
of man, and because I would fain leave these persuasions
fastened in thy heart, that so, if it be possible, thou mightest
be awakened to thy duty, and thy soul might live, I shall
proceed with thee yet a little further : and I once more
entreat thee to stir up thy attention, and go along with me
in the free and sober use of thy reason, while I propound
THE SAINT S EVERLASTING REST. 107
these following questions : and I command thee from God,
that thou resist not conviction, but answer them faithfully,
and obey accordingly.
Question 1. If you could grow rich by religion, or get
lands and lordships thereby ; or if you could get honour or
preferment by it in the world ; or could be recovered from
sickness by it ; or could live for ever in prosperity on earth ;
what kind of lives would you then lead, and what pains would
you take in the service of God ? And is not the rest of the
saints a more excellent happiness than all this ?
Question 2. If the law of the land did punish every breach
of the sabbath, or every omission of family duties, or secret
duties, or every cold and heartless prayer, with death : if it
were felony or treason to be negligent in worship, and loose
in your lives ; what manner of persons would you then be,
and what lives would you lead ? And is not eternal death
more terrible than temporal ?
Question 3. If it were God's ordinary course to punish
every sin with some present judgment, so that every time a
man" swears, or is drunk, or speaks a lie, or backbiteth his
neighbour, he should be struck dead, or blind, or lame, in
the place: if God did punish every cold prayer, or neglect
of duty, with some remarkable plague ; what manner of
persons would you be? If you should suddenly fall down
dead, like Ananias and Sapphira, with the sin in your hands ;
or the plague of God should seize upon you, as upon the
Israelites, while their sweet morsels were yet in their mouths :
if but a mark should be set in the forehead of every one that
neglected a duty, or committed a sin ; what kind of lives
would you then lead ? And is not eternal wrath more ter-
rible than all this ?
Question 4. If you had seen the general dissolution of the
world, and all the pomp and glory of it consumed to ashes :
if you saw all on fire about you, sumptuous buildings, cities,
kingdoms, land, water, earth, heaven, all flaming about your
ears : if you had seen all that men laboured for, and sold
their souls for, gone ; friends gone ; the place of your former
abode gone ; the history ended, and all come down ; what
would such a sight as this persuade you to do? Why, such
a sight thou shalt certainly see. I put my question to thee
in the words of the apostle, 2 Peter iii, " Seeing all these
things shall be dissolved, what manner of persons ought
you 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 ?" As if he should say, we cannot
possibly conceive or express what manner of persons we
should be in all holiness and godliness, when we do but
108 the saint's everlasting rest.
think of the sudden, and certain, and terrible dissolution of
all things below.
Question 5. What if you had seen the process of the judg-
ment of the great day ? If you had seen the judgment set,
and the books opened, and the most stand trembling on the
left hand of the Judge, and Christ himself accusing them of
their rebellions and neglects, and remembering them of all
their former slightings of his grace, and at last condemning
them to perpetual perdition ? If you had seen the godly stand-
ing on the right hand, and Jesus Christ acknowledging their
faithful obedience, and adjudging them to the possession of
the joy of their Lord ; what manner of persons would you
have been after such a sight as this? Why, this sight thou
shalt one day see, as sure as thou livest. And why then
should not the foreknowledge of such a day awake thee to
thy duty ?
Question 6. What if you had once seen hell open, and all
the damned there in their ceaseless torments, and had heard
them crying out of their slothfulness in the day of their
visitation, and wishing that they had but another life to live,
and that God would but try them once again? One crying
out of his neglect of duty, and another of his loitering and
trifling, when he should have been labouring for his life ;
what manner of persons would you have been after such a
sight as this ? What if you had seen heaven opened, as
Stephen did, and all the saints there triumphing in glory,
and enjoying the end of their labours and sufferings; what
a life would you lead after such a sight as this? Why, you
will see this with your eyes, before it be long.
Question 7. What if you had lain in hell but one year, or
one day, or hour, and there felt those torments that now
you do but hear of; and God should turn you into the world
again, and try you with another life time, and say, I will
see whether thou wilt be yet any better; what manner of
persons would you be ? If you were to live a thousand years,
would you not gladly live as strictly as the precisest saints,
and spend all those years in prayer and duty, so you might
but escape the torment which you suffered? how seriously
then would you speak of hell! and pray against it! and
hear, and read, and wTatch, and obey ! How earnestly would
you admonish the careless to take heed, and look about
them to prevent their ruin ! And will not you take God's
word for the truth of this, except you feel it? Is it not your
wisdom to do as much now to prevent it, as you would do
to remove it when it is too late ? Is it not more wisdom to
spend this life in labouring for heaven, while ye hare it,
than to lie in torment, wishing for more time in vain ?
And thus I have said enough, if not to stir up the lazy
THE SAINT'S EVERLASTING REST* 100
sinner to a serious working out his salvation, yet at least to
silence him, and leave him inexcusable at the judgment of
God. If thou canst, after reading all this, go on in the same
neglect of God, and thy soul, and draw out the rest of thy
life in the same dull and careless course, as thou hast hitherto
done ; and if thou hast so far stupified thy conscience, that
it will quietly suffer thee to forget all this, and to trifle out
the rest of thy time in the business of the world, when in
the mean while thy salvation is in danger, and the Judge is
at the door; I have then no more to say to thee: it is as
good to speak to a rock. 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 affections, we weep and mourn for
them ; so will I also do for these souls. It makes my heart
even tremble to think how they will stand trembling before
the Lord ! and how confounded and speechless they will be
when Christ shall reason with them concerning their negli-
gence and sloth ! When he shall say, as the Lord doth in
Jeremiah ii, 5, 9, 11, 13, " What iniquity have your fathers
(or you) found in me, that ye are gone far from me, and
have walked after vanity ? Did I ever wrong you, or do you
any harm, or ever discourage you from following my service?
Was my way so bad that you could not endure it ? or my
service so base that you could not stoop to it ? Did I stoop
to the fulfilling of the law for you, and could not you stoop
to fulfil the easy conditions of my gospel ? Was the world,
or Satan, a better friend to you than I ? Or had they done
for you more than I had done? Try now whether they will
save you ; or whether they will recompense you for the loss
of heaven ; or whether they will be as good to you as I would
have been." O ! what will the wretched sinner answer to any
of this ! But, though man will not hear^ yet we may have
hope in speaking to God : Lord, smite these rocks till they
gush forth waters : though these ears are deaf, say to them,
Ephphatha, be opened ; though these sinners be dead, let
that power speak which sometime said, " Lazarus, arise !"
We know they will be awakened at the last resurrection :
O, but then it will be only to their sorrow ! O, thou that
didst weep and groan over dead Lazarus, pity these sad and
senseless souls, till they are able to weep and groan for, and
pity themselves. As thou hast bid thy servants speak, so
speak now thyself; they will hear thy voice speaking to
their hearts, that will not hear mine speaking to their ears.
Long hast thou knocked at these hearts in vain ; now break
the doors, and enter in.
Yet I will add a few more words to good men in particular,
to show them why they above all men should be laborious
for heaven ; and that there is a great deal of reason, that
10
110 THE SAINT*S EVERLASTING REST.
though all the world sit still, yet they should abhor that
laziness and negligence, and lay out all their strength on the
work of God. To this end, I desire them also to answer
soberly to these few questions :
Question 1. What manner of persons should those be, who
have felt the smart of their negligence in the new birth, in
their several wounds and trouble of conscience, in their
doubts and fears, in their various afflictions ; they that have
groaned and cried out so oft, under the sense and effects of
their negligence, and are like enough to feel it again, if they
do not reform it? Sure one would think they should be
slothful no more.
Question 2. What manner of persons should those be, who
have bound themselves to God by so many covenants as we
have done, and in special have covenanted so oft to be more
painful and faithful in his service ? At every sacrament ; on
many days of humiliation and thanksgiving ; in most of our
deep distresses and dangerous sicknesses ; we are still ready
to bewail our neglects, and to engage ourselves, if God will
but try us and trust us once again, how diligent and labo-
rious we will be, and how we will improve our time, and
reprove offenders, and watch over ourselves, and ply our
work ; and do him more service in a day than we did in a
month? The Lord pardon our perfidious covenant break-
ing ; and grant that our engagements may not condemn us.
Question 3. What manner of men should they be in
duty, who have received so much encouragement as we
have done? Who have tasted such sweetness in diligent
obedience, as doth much more than countervail all the
pains ; who have so oft had' experience of the wide differ-
ence between lazy and laborious duty, by their different
issues ; who have found all our lazy duties unfruitful ; and
all our strivings and wrestlings with God successful, so that
we were never importunate with God in vain ? We who
have had so many deliverances upon urgent seeking; and
have received almost all our solid comforts in a way of close
ami constant duty : how should we, above all men, ply our
work ?
Question 4. What manner of persons should they be in
holiness, who have so much of the great work yet undone ?
So many sins in so great strength ; graces weak ; sanctifica-
tion imperfect ; corruptions still working, and taking advan-
tage of all our omission ? When we are as a boatman on
the water ; let him row never so hard, a month together,
yet if he do but slack his hand, and think to ease himself,
his boat goes faster down the stream than before it went
up : so do our souls, when we think to ease ourselves by
abating our pains in duty. Our time is short : our enemies
THE SAINT'S EVERLASTING REST. Hi
mighty : our hinderances many : God seems yet at a dis-
tance from many of us : our thoughts of him are dull and
unbelieving : our acquaintance and communion with Christ
is small, and our desires to be with him are as small ; and
should men in our case stand still ?
Question 5. Lastly, what manner of persons should they
be, on whom the glory of the great God doth so much
depend ? Men will judge of the father by the children, and
of the master by the servants. We bear his image, and
therefore men will measure him by his representation. He
is no where in the world so lively represented as in his
saints : and shall they set him forth as a pattern of idleness?
All the world is not capable of honouring or dishonouring
God so much as we : and the least of the honour is of more
worth than all our lives. Seeing then that all these things
are so, I charge thee, that art a Christian, in my Master's
name, to consider and resolve the question, " What manner
of persons ought we to be in all holy conversation and god-
liness?" And let thy life answer the question as well as thy
tongue.
I have been larger upon this use, partly because of the
general neglect of heaven, that all sorts are guilty of; partly
because men's salvation depends upon their present striving
and seeking ; partly because the doctrine of free grace mis-
understood, is lately so abused, to the cherishing of sloth
and security ; partly because many eminent men of late do
judge, that to work or labour for Life and salvation is mer-
cenary, legal, and dangerous ; which doctrine, (as I have
said before,) were it by the owners reduced into practice,
would undoubtedly damn them ; because they that seek not,
shall not find ; and they that strive not to enter, shall be
shut out; and they that labour not, shall not be crowned;
and, partly because it is grown the custom, instead of striving
for the kingdom, and contending for the faith, to strive with
each other about uncertain controversies, and to contend
about the circumstantials of faith ; wherein the kingdom of
God doth no more consist than in meats, or drinks, or gene-
alogies. Sirs, shall we who are brethren fall out by the way
home,, and spend so much of our time about the smaller
matters, which thousands have been saved without, but
never any one saved by them, while Christ and our eternal
rest are almost forgotten? The Lord pardon and heal the
folly of his people !
112 THE SAINT'S EVERLASTING REST.
CHAPTER VII.
THE THIRD FSE. PERSUADING ALL MEN TO TRY THEIR TITLE
TO THIS REST ; AND DIRECTING THEM HOW TO TRY, THAT
THEY MAY KNOW.
I now proceed to the third use ; and because it is of very
great importance, I entreat thee to weigh it the more seri
ously.
Is there such a glorious rest so near at hand ? And shall
none enjoy it but the people of God ? What mean the most
of the world then, to live so contentedly without the assu-
rance of their interest m this rest ? And to neglect the trying
of their title to it, when the Lord hath so fully opened the
blessedness of that kingdom, which none but obedient
believers shall possess ; and so fully express those torments
which all the rest of the world must eternally suffer ? A
man would think now, that they who believe this should
never be at any quiet till they were heirs of the kingdom.
Most men say they believe this word of God to be true : how
then can they sit still in such an utter uncertainty, whether
ever they shall live in rest or not ? Lord, what a wonderful
madness is this,, that men who know they must presently
enter upon unchangeable joy or pain, 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 as
merrily, in this uncertainty, as if nothing ailed them, and
there were no danger !
Are these men alive or dead ? Are they waking 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 them, or against them ? If they
were to be tried for their lives, how careful would they be
to know whether they should be saved or condemned,
especially if their care might surely save them ? If they be
dangerously sick, they will inquire of the physician, What
think you, sir, shall I escape or no? But for the business of
their salvation, they are content to be uncertain. If you ask
most men a reason, of their hopes to be saved, they will say,
It is 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 inte-
rest in Christ, and the saving mercy of God, and they can
say nothing at all ; at least nothing out of their hearts and
experience.
If God should ask them for their souls, as he did Cain for
his brother Abelx they could return but such an answer; aa
THE SAINT'S EVERLASTING REST. 113
he did. If God or man should say to them. What case is thy
soul in, man ? Is it regenerated and pardoned, or no ? Is it
in a state of life, or a state of death ? He would be ready to
say, 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 the more cause to doubt a great deal, because
thou never didst doubt ; and yet more, because thou hast
been so careless in thy confidence. What do these expres-
sions 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 the waves, and winds ;
1 will trust God with it ; it will speed as well as other
vessels do. Indeed as well as other men's that are as careless
and idle, but not so well as other men's that are diligent
and watchful. What horrible abuse of God is this, for men
to pretend they trust God, to cloak their own wilful negli-
gence ! If thou didst truly trust God, thou wouldst also be
ruled by him, and trust him in that way which he hath
appointed thee. He requires thee to " give all diligence to
make thy calling and election sure," and so to trust him,
2 Peter i, 10. He hath marked thee out a way by which
thou mayest come to be sure ; and charged thee to search '
and try thyself till thou certainly know. Were he not a
foolish traveller that would go on when he doth not know
whether it be right or wrong ; and say, I hope I am right ;
I will go on and trust God ? Art not thou guilty of this
folly in thy travels to eternity ? Not considering that a little
serious inquiry, whether the way be right, might save thee
a great deal of labour, which thou bestowest in vain, and
must undo again, or else thou wilt miss of salvation, and
undo thyself. Did I not know what a desperate, blind,
carnal heart is, I should wonder how thou dost to keep off
continual terrors from thy heart ; and especially in these
cases following:
1. I wonder how thou canst either think or speak of the
dreadful God without exceeding terror and astonishment,
as long as thou art uncertain whether he be thy father or
thy enemy, and knowest not but all his attributes may be
employed against thee. If his " saints must rejoice before
him with trembling, and serve him with fear :" if they that
are sure to receive the immovable kingdom, must yet serve
God " with reverence and godly fear," because " he is a
consuming fire :'\ how terrible should the remembrance of
nim be to them that know not but this fire may for ever
consume them.
2. How dost thou think without trembling, upon Jesus
Christ, when thou knowest not whether his blood hath
10*
114 THE SAINT'S EVERLASTING REST.
purged thy soul or not? And whether he will condemn
thee or acquit thee in judgment: nor whether he be the
corner stone and foundation of thy happiness, or a stone of
stumbling to break thee, and grind thee to powder?
3. How canst thou open the Bible and read a chapter, or
hear a chapter read, but it bhould terrify thee ? 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 read the promises, thou knowest not whether ever
they shall be fulfilled to thee, because thou art uncertain of
thy performance of the condition. If thou read the threaten-
ings, for any thing thou knowest, thou dost read thy own
sentence. I do not wonder if thou art an enemy to plain
preaching, and if thou say of it, and of tho minister and
Scripture itself, as Ahab of the prophet, " I hate him, for he
doth not prophesy good concerning me, but evil."
4. What comfort canst thou find in any thing which thou
possessest? Methinks friends, and honours, and houses, and
lands, should do thee little good, till thou know thou hast
the love of God withal, and shalt have rest with him when
thou leavest these. Offer to a prisoner, before he know his
sentence, either music, or clothes, or lands, or preferment,
and what cares he for any of these, till he know how he
shall escape for his life ? Then he will look after these
comforts of life, and not before ; for he knows if he must
die the next day, it will be small comfort to die rich or
honourable. Even 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;
and thou shouldst say, as Job in a smaller distress than
thine, Job vii, 13, 14, " When I say, my bed shall comfort
me, my couch shall ease my complaint, then thou scarest
me through dreams, and terrifiest me through visions."
5. What shift dost thou make to think of thy dying hour ?
Thou knowest it is hard by, and there is no avoiding it, nor
any medicine found out that can prevent it: thou knowest
it is the king of terror, and the inlet to thine unchangeable
state. If thou shouldst die this day, (and "who knows what
a day may bring forth ?") thou dost not know whether thou
shalt go straight to heaven or hell. And canst thou be merry
till thou art got out of this dangerous state ?
6. What shift dost thou make to preserve thy heart from
horror, when thou rememberest the great judgment day,
and the everlasting flames * Dost thou not tremble as Felix,
when thou nearest of it? and as the elders of the town
trembled when Samuel came to it, saying, Comest thou
peaceably? So methinks thou shouldst do when the min-,
ister comes into the pulpit: and thy heart, whenever tho^
THE SAINT'S EVERLASTING REST. 115
meditatest of that day, should meditate terror ; and thou
shouldst even be a terror to thyself and all thy friends. If
the keepers trembled, and became as dead men, when they
did but see the angels, Matt, xxviii, 3, 4, how canst thou
think of living in hell with devils, till thou hast got some
sound assurance that thou shalt escape it? Or if thou
seldom think of these things, the wonder is as great, what
shift thou makest to keep these thoughts from thy heart ?
Thy bed is very soft, or thy heart is very hard, if thou canst
sleep soundly in this uncertain case.
I have showed thee the danger ; let me next proceed to
show thee the remedy.
If this general uncertainty of the world about their sal-
vation were remediless, then must it be borne as other
unavoidable miseries : but, alas, the common cause is wil-
fulness and negligence : men will not be persuaded to use
the remedy, though it be at hand, prescribed to them by
God himself, and all necessary helps thereunto provided
for them. 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. But, alas,
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 will
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 tookedst thy heart to task,
as in the sight of God, and examinedst it by Scripture, whe-
ther it be born again or not ? Whether it be holy or not?
Whether it be set most on God or on creatures,, on heaven
or earth? And didst follow on this examination till thou
hadst discovered thy condition, and so passed sentence on
thyself accordingly ?
But because this is a work of so high concernment, and
so commonly neglected, I will therefore,.
1. Show you, that it is possible, by trying, to come to a
certainty.
2. Show you the hinderances that keep: men from trying.,
and from assurance.
3. I will lay down some motives to persuade you to it.
4. I will give you some directions how to perform it.
5. And, lastly, I will lay you down some marks out cf
Scripture, by which you may try, and come to an infallibls
certainty, whether you are the people of God or no.
And 1, I shall show you that a certainty of salvation may
be attained, and ought to be laboured for; which. I maintain
by these arguments.!:
116 THE SAINT'S EVERLASTING REST.
1. Scripture tells us we may know, and that the saints
before us have known their justification and salvation, 2 Cor.
v, 1; Romans viii, 36; John xxi, 15; 1 John v, 19, iv, 13,
iii, 14, 24, ii, 3, 5; Rom. viii, 14, 19; Eph. iii, 12. I refer
you to the places for brevity.
2. If we may be certain of the premises, then may we
also be certain of the conclusion. But here we may be
certain of both the premises. For, 1. " That whosoever
believeth in Christ shall not perish, but have everlasting
life," is the voice of the gospel ; and, therefore, that we
may be sure of. That we are such believers, may be known
by conscience and internal sense.
3. The Scripture would never make such a wide difference
between the children of God, and the children of the devil,
and set forth the happiness of the one, and the misery of
the other, and make this difference to run through all the
veins of its doctrine, if a man cannot know which of these
two states he is in.
4. Much less would the Holy Ghost bid us "give all dili-
gence to make our calling and election sure," if it could not
be done, 2 Peter i, 10.
5. And to what purpose should we be so earnestly urged
to examine, and prove, and try ourselves, whether we be in
the faith, and whether Christ be in us, or we be reprobates?
1 Cor. xi, 28, xiii, 5. Why should we search for that which
cannot be found ?
6. How can we obey those precepts which require us to
rejoice always ? 1 Thess. v, 16 ; to call God our father, Luke
xi, 13; to live in his praises, Psa. xlix, 1-5; and to long for
Christ's coming, Rev. xxii, 17, 20 ; 2 Thess. i, 10 ; and to
comfort ourselves with the mention of it, 1 Thess. iv, 18 ;
which are all the consequents of assurance? Who can do
any of these heartily, that is not in some measure sure that
he is a child of God?
The second thing I promised is, to show you what are
the hinderances which keep men from examination and
assurance. I shall, 1. Show what hinders them from trying;
and 2. What hindereth them from knowing when they do
try ; that so when you see the impediments, you may avoid
them.
And, 1. We cannot doubt but Satan will do his part to
hinder us from such a necessary duty as this ; if all the
power he hath can do it, or all the means and instruments
which he can raise up. He is loath the godly should have
that assurance and advantage against corruption, which
faithful self examination would procure them ; and for the
ungodly he knows, that if they should once fall close to
this, they would find out his deceits, and their own danger.
THE SAINT'S EVERLASTING REST. 117
If they did but faithfully perform this duty, he were likely
to lose most of his subjects. 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 or line, and to fright
them away with a noise, or with his own appearance.
Therefore he labours to keep them from a searching min-
istry : or to keep the minister from helping them to search :
or to take off the edge of the word, that it may not pierce :
or to turn away their thoughts, or possess them with pre-
judice. Satan is acquainted with all the preparations of the
minister ; he knows when he hath 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 else cast him asleep, or steal away the word by the cares
and talk of the world, or some way prevent its operation.
This is the first hinderance.
2. Wicked men also are great impediments to poor sinners
when they should examine and discover their estates.
1. Their examples hinder much. When an ignorant sinner
seeth all his friends and neighbours do as he doth, yea, the
rich and learned as well as others, this is an exceeding great
temptation to proceed in his security.
2. The merry company and discourse of these men do
take away the thoughts of his spiritual state, and make the
understanding drunk : so that if the Spirit had before put
into them any jealousy of themselves, or any purpose to try
thfimsplves, these do soon quench all.
3. Also their continual discourse of matters of the world,
doth damp all these purposes.
4. Their railings also, and scorning at godly persons, is a
very great impediment to multitudes of souls, and possesseth
them with such a prejudice and dislike of the way to heaven,
that they settle in the way they are in.
5. Their constant persuasions, allurements, and threats,
hinder much. God doth scarce 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 flatter him, and
daub, and deceive, and settle him again in the quiet posses-
sion of his former master. What, say they, do you make a
doubt of your salvation, who have lived so well, and done
nobody harm f God is merciful : and if such as you shall
not be saved, God help a great many. What do you think is
become of all your forefathers ? And what will become of all
your friends and neighbours that live as you do? Will they
all be damned ? Shall none be saved, think you, but a few
strict ones ? Come, come, if you hearken to these books or
preachers,, they will drive you to despair, or drive you out
pf your wits. Thus do they follow the soul that is escaping
118 THE SAINT'S EVERLASTING REST.
from Satan, with restless cries, till they have brought him
back. Oh, how many thousands have such charms kept
asleep in security, till death and hell have awakened and
better informed 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 whether thou be in the faith or no :
give all diligence to make sure in time." And the world
cries out clean the contrary, "Never doubt, never trouble
yourselves with these thoughts." I entreat the sinner that
is in this strait to consider, that it is Christ, and not their
fathers, or mothers, or neighbours, or friends, that must
judge them : and if Christ condemn them, these cannot save
them : and therefore common reason may tell them, that it
is not from the words of ignorant men, but from the word
of God that they must fetch their hopes of salvation.
When Ahab would inquire among the multitudes of flat-
tering prophets, it was his death. They can flatter men into
the snare, but they cannot bring them out. Oh, take the
counsel of the Holy Ghost, Ephesians v, 6, 7, " 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 :" but «ave your-
selves from this untoward generation.
3. But the greatest hinderances are in men's own hearts.
1. Some are so ignorant that they know not what self
examination is, nor what a minister means when he per-
SUadeth them to try thpmselves ; or they know not that
there is any necessity of it ; but think every man is bound
to believe that God is his father, and that his sins are par-
doned, whether it be true or false ; and that it were a great
fault to make any question of it : or they do not think that
assurance can be attained : or that there is any such great
difference betwixt 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 ; or how to set upon this searching of their hearts. They
have as gross conceits of that regeneration, which they must
search for, as Nicodemus had ; they are like those in Acts
xix, 2, that " knew not whether there were a Holy Ghost to
be received or no."
2. Some are so possessed with self love and pride, that
they will not so much as suspect any danger to themselves.
Like a proud tradesman who scorns the motion when his
friends desire him to cast up his books, because they are
afraid he will break. As some fond parents that have an
overweening conceit of their own children, and therefore
will not believe or hear any evil of them. Such a fond self
love doth hinder men from suspecting and trying their states.
THE SAINT'S EVERLASTING REST. 119
3. Some are so guilty that they dare not try : they are so
fearful that they should find their estates unsound, that they
dare not search into them. And yet they dare venture them
to a more dreadful trial.
4. Some aie so in love with their sin, and so in dislike
with the way of God, that they dare not fall on the trial of
their ways, lest they be forced from the course which they love.
5. Some are so resolved already never to change their
present state, that they neglect examination as a useless
thing. Before they will turn so precise, and 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. And when a man is fully resolved to hold to his way,
and not to turn back, be it right or wrong, to what end
should he inquire whether he be right or no?
6. Most men are so taken up with their worldly affairs,
and are so busy in providing for the flesh, that they cannot
set themselves to the trying of their title to heaven. They
have another kind of happiness in their eye, which will not
suffer them to make sure of heaven.
7. But the most common impediment is, that false faith
and hope commonly called presumption ; which bears up
the hearts of most of the world, and so keeps them from
suspecting their danger.
Thus you see what abundance of difficulties must be
overcome, before a man closely sets upon the examining of
his heart.
And if a man break through all these impediments, and
set upon the duty, yet, of those few who inquire after means
of assurance, divers are deceived and miscarry, especially
through these following causes :
1. 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 one can hardly
find any thing in a house where nothing keeps its place, but
all is cast on a heap together ; so it is in the heart where all
things are in disorder, especially when darkness is added to
this disorder : so that the heart is like an obscure dungeon,
where there is but a little crevice of light, and a man must
rather grope than see. No wonder if men mistake in search-
ing such a heart, and so miscarry in judging their estates.
2. Besides, many are resolved what to judge before they
try. They use the duty but to strengthen their present
conceits of themselves, and not to find out the truth of their
condition. Like a bribed judge, who examines each party
as if he would judge uprightly, when he is resolved which
way the cause shall go before hand. Just so do men examine
their hearts.
120 the saint's everlasting rest.
3. Also men 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. /
Lastly, Men frequently miscarry in this work, by setting
on 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.
CHAPTER VIII.
further causes of doubting among christians.
Because the comfort of a Christian's life doth so much
consist in his assurance of God's special love, and because
the right way of obtaining it is so much controverted, I will
here proceed a little further in opening to you some other
hinderances which keep us Christians from comfortable
certainty.
1. One great cause of doubting and uncertainty is, the
weakness of our grace. A little grace is next to none. Small
things are hardly discerned. Most content themselves with
a small measure of grace, and do not follow on to spiritual
strength and manhood. They believe so weakly, and love
God so little, that they can scarce find whether they believe
and love at all. Like a man in a swoon, whose pulse and
breathing is so weak, that they can hardly be perceived
whether they move at all, and consequently whether the
man be alive or dead.
The chief remedy for such would be, to follow on their
duty till their graces be increased : ply your work : 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 in getting more grace,
which they bestow in anxious doubtings, whether they have
any or none; and that they would lay out those serious
affections in praying and seeking to Christ for more grace,
which they bestow in fruitless complaints ! I beseech thee,
take this advice as from God ! and then, when thou believest
strongly, and lovest fervently, thou canst not doubt whether
thou believe and love or not : no more than a man that is
burning hot can doubt whether he be warm : or a man that
is strong and lusty can doubt whether he be alive.
2. Many a soul lieth long under doubting, through the
imperfection of their very reason, and exceeding weakness of
their natural parts. Grace doth usually rather employ our
faculties on better objects, than add to the degree of their
THE SAINT?S EVERLASTING REST. 121
natural strength. Many honest hearts have such weak heads,
that they know not how to perform the work of self trial :
they are not able to argue the case ; they will acknowledge
the premises, and yet deny the apparent conclusion. Or if
they be brought to acknowledge the conclusion, yet they
do but stagger in their concession, and hold it so weakly,
that every assault may take it from them. If God do not
some other way supply to these men the defect of their
reason, I see not _ how they should have clear and settled
peace.
3. Another common cause of doubting and discomfort is,
the secret maintaining some known sin.
When a man liveth in some unwarrantable practice, and
God hath oft touched him for it, and yet he continueth it, it
is no wonder if this person want both assurance and comfort.
One would think that a soul that is so tender as to tremble,
should be as tender of sinning : and yet sad experience tell-
eth us that it is frequently otherwise. I have known too
many such, that would complain and yet sin, and accuse
themselves, and yet sin still, yea, and despair, and yet pro-
ceed in sinning: and all arguments and means could not
keep them from the wilful committing of that sin again and
again, which yet they themselves did think would prove their
destruction. Yea, some will be carried away with those sins
that seem most contrary to their dejected temper. I have
known them that would fill men's ears with the constant
lamentations of their miserable state, and accusations against
themselves, as if they had been the most humble people in
the world ; and yet be as passionate in the maintaining their
innocency when another accuseth them, and as intolerably
peevish, and tender of their reputation in anything they are
blamed for, as if they were the proudest persons on earth.
This cherishing sin doth hinder assurance these four ways:
1. It doth abate the degree of oar graces, and so makes
them undiscernible.
2. It obscureth that which it destroyeth not ; for it beareth
such sway, that grace is not seen to stir, nor scarce heard
speak, for the noise of this corruption.
3. It putteth out or darkeneth the eye of the soul, and it
benumbeth and stupifieth it.
4. But especially it provoketh God to withdraw himself,
his comforts, and the assistance of the Spirit, without which
we may search long enough before we have assurance. God
hath made a separation betwixt 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
assurance and comfort in vain. God will not encourage
thee by his precious gifts in a course of sinning. This worm
11
122 the saint's everlasting rest.
will be gnawing upon thy conscience : it will be a devouring
canker to thy consolations. Thou mayest steal a spark of
false comfort from thy worldly prosperity or delight: or
thou mayest have it from some false opinions, or from the
delusions of Satan ; but from God thou wilt have no comfort.
However an Antinomian may tell thee, that thy comforts
have no dependence upon thy obedience, nor thy discomforts
upon thy disobedience ; and therefore may speak peace to
thee in the course of thy sinning ; yet thou shalt find by
experience that God will not. If any man set up his idols
in his heart, and put the stumbling block of his iniquity
before his face, and cometh to a minister, or to God, to
inquire for assurance and comfort, God will answer that
man by himself, and instead of comforting him, he will set
his face against him, " he will answer him according to the
multitude of his idols."
5. Another common cause of want of assurance and com-
fort is, when men grow lazy in the spiritual part of duty.
As Dr. Sibbs saith truly, " It is the lazy Christian commonly
that lacketh assurance." The way of painful duty is the
way of fullest comfort. Christ carrieth all our comforts in
his hand : if we are out of that way where Christ is to be
met, we are out of the way where comfort is to be had.
These two ways doth this laziness debar us of our com-
forts : —
1. By stopping the fountain, and causing Christ to with-
hold this blessing from us. Parents use not to smile upon
children in their neglects and disobedience. So far as the
Spirit is grieved, he will suspend his consolation. Assurance
and peace are Christ's great encouragements to faithfulness
and obedience ; and therefore (though our obedience do not
merit them, yet) they usually rise and fall with our diligence
in duty. They that have entertained the Antinomian dotage
to cover their idleness and viciousness, may talk their non-
sense against this at. pleasure, but the laborious Christian
knows it by experience. As prayer must have faith and
fervency to procure its success, besides the bloodshed and
intercession of Christ, so must all other parts of our obedi-
ence. He that will say to us in that triumphing day, " Well
done, good and faithful servant, enter thou into the joy of
thy Lord;" will also comfort his servants in their most
affectionate and spiritual duties, and say, " Well done, good
and faithful servant, take this foretaste of thy everlasting
joy." 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 that thy joys are
either carnal or diabolical.
2 The action of the soul upon such excellent objects doth
123
naturally bring consolation with it. The very act of loving
God in Christ, doth bring inexpressible sweetness into the
soul. 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, doth make no more music than a common
piece of wood ; but when it is taken up and handled by a
skilful lutist, 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 : which
is so true, that the very heathens upon the discharge of a
good conscience, have found comfort and peace answerable.
This is praemium ante praemium : a reward before the reward.
As a man therefore that is cold should not stand still and
say, I am so cold that I have no mind to labour, but labour
till his coldness be gone, and heat excited ; so he that wants
the comfort of assurance, must not stand still and say, I
am so doubtful and uncomfortable, that I have no mind for
duty ; but ply his duty, and exercise his graces, till he finds
his doubts and discomforts vanish.
And thus I have shown you the chief causes why so many
Christians enjoy so little assurance and consolation.
CHAPTER IX.
CONTAINING DIRECTIONS FOR EXAMINATION, AND SOME MARKS
OF TRIAL.
I will not stand here to lay down the directions necessary
for preparation to this duty, because you may gather them
from what is said concerning the hinderances : for the con-
traries of those hinderances will be the most necessary helps.
Only before you set upon it, I advise you to the observation
of these rules : —
1. Come not with too peremptory conclusions of yourselves
beforehand. Do not judge too confidently before you try.
2. Be sure to be so well acquainted with the Scripture as
to know what is the tenor of the covenant of grace, and
what are the conditions of justification and glorification,
and consequently what are sound marks to try thyself by.
3. Be a constant observer of the temper and motions of
thy heart : most of the difficulty of the work doth lie in
true and clear discerning of it. Be watchful in observing
the actings both of grace and corruption, and the circum-
stances of their actings: as, how frequent? how violent?
how strong or weak were the outward incitements? how
great or small the impediments ? what delight, or loathing,
or fear, or reluctancy, did go with those acts?
1. Empty thy mind of all thy other cares and thoughts,
124 the saint's everlasting rest.
that they do not distract or divide thy mind. This work will
be enough at once of itself, without joining others with it.
2. Then fall down before God, and in hearty prayer,
desire the assistance of his Spirit, to discover to thee the
plain truth of thy condition, and to enlighten thee in the
whole progress of the work.
I will not digress to warn you here of the false rules and
marks of trial of which you must beware. But I will briefly
adjoin some marks to try your title to this rest.
1. Every soul that hath a title to this rest, doth place his
happiness in it, and make it the ultimate end of his soul.
This is the first mark ; which is so plain a truth, that I need
not stand to prove it. For this rest consisteth in the full
and glorious enjoyment of God ; and he that maketh not
God his ultimate end, is in heart a pagan and vile idolater.
Let me ask thee then, Dost thou truly account it thy chief
happiness to enjoy the Lord in glory, or dost thou not ?
Canst thou say with David, "The Lord is my portion?
And whom have I in heaven but thee? And whom in earth
that I desire in comparison of thee ?" 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 affection, yet in thy ordinary, settled, prevailing judg-
ment and affections, thou preferrest God before all things in
the world.
1. Thou makest him the end of thy desires and endea-
vours : the very reason why thou hearest and prayest, why
thou desirest to live and breathe on earth, is this, that thou
mayest seek the Lord. Thou seekest first the kingdom of
G d and its righteousness : though thou dost not seek it so
zealously as thou shouldst; yet hath it the chief of thy
desires and endeavours : and nothing else is desired or pre-
ferred before it.
2. Thou wilt think no labour or suffering too great to
obtain it. And though the flesh may sometimes shrink, yet
art thou resolved and content to go through all.
3. If thou be an heir of rest, thy valuation of it will 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 would set before thee an eternity
of earthly pleasure on one hand, and the rest of the saints
on the other, and bid thee take thy choice : thou wouldst
refuse the world, and choose this rest.
But if thou be yet in the flesh, then it is clean contrary
with thee. Then dost thou in thy heart prefer thy worldly
happiness before God : and though thy tongue may say,
that God is the chief good, yet thy heart doth not so esteem
him. For,
THE SAINT'S EVERLASTING REST. 125
1. The world is the chief end of thy desires and endea-
vours ; thy very heart is set upon it ; thy greatest care and
labour is to maintain thy estate, or credit, or fleshly delights.
But the life to come hath little of thy care or labour. Thou
didst never perceive so much excellency in the unseen glory
as to draw thy heart so after it ; but that little pains which
thou bestowest that way, it is but in the second place. God
hath but the world's leavings, and that time and labour
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.
2. Therefore it is that thou thinkest the way of God too
strict, and wilt not be persuaded to the constant labour of
walking according to the gospel rule : and when it comes to
trial, that thou must forsake Christ or thy worldly happi-
ness, and the wind which was in thy back doth turn in thy
face, then thou wilt venture heaven rather than earth, and
(as desperate rebels use to say) thou wilt rather trust God's
mercy for thy soul, than man's for thy body ; and so deny
thy obedience to God.
3. And certainly if God would but 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 chiefest happiness. This
is thy case if thou be yet an unregenerate person, and hast
no title to the saints' rest.
The second mark which I shall give thee, to try whether
thou be an heir of rest, is this :
As thou ,4takest 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 of nature, [" Thou
shalt love the Lord thy God."] This second mark is the
sum of the command or condition of the gospel, [" Believe
in the Lord Jesus, and thou shalt be saved."] And the
performance of these two is the whole sum or essence of
godliness and Christianity. Observe therefore the parts of
this mark, which is but a definition of faith.
1. Dost thou find that thou art naturally a lost condemned
man, for thy breach of the first covenant ? And believe that
Jesus Christ is the mediator who hath made a sufficient
satisfaction to the law ? And hearing in the gospel that he
is offered without exception unto all, dost thou heartily
consent that he alone shall be thy Saviour ? and no further
11*
126 the saint's everlasting rest.
trust to thy duties and works, than as conditions required
by him, and means appointed in subordination to him ? Not
looking at them as in the least measure able to satisfy the
course of the law, or as a legal righteousness, nor any part
of it ? But art content to trust thy salvation on the redemp-
tion made by Christ ?
2. 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?
And thy joy when thou keepest closest in obedience to him?
Wouldst thou not change thy Lord and Master for all the
world ? Thus it is with every true Christian. But if thou
be an unbeliever, it is far otherwise. Thou mayest caU
Christ thy Lord and thy Saviour : but thou never foundest
thyself so lost without him, as to drive thee to trust him,
and lay thy salvation on him alone : or at least thou didst
never heartily consent 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 like 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 worldly estate and 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
thine heart : and so thou art no true believer in Christ : for
though thou confess him in words, yet in works thou dost
deny him, " being disobedient, and to every good work a
disapprover and a reprobate," Tit. i, 16. This is the case oi
those that shall be shut out of the saints' rest.
CHAPTER X.
the reason of the saints' afflictions here.
A further use which we must make of the present doc
trine is, to inform us why the people of God suffer so much
in this life. What wonder ? when you see their rest doth
yet remain ; they are not yet come to their resting place-
We would all fain have continual prosperity, because it is
pleasing to the flesh ; but we consider not the unreasonable-
ness of such desires. We are like children, who if they see
any thing which their appetite desireth, cry for it ; and if
you tell them that it is unwholesome, or hurtful for them,
THE SAINT'S EVERLASTING REST. 127
they are never the more quieted ; or if you go about to heal
any sore that they have, they will not endure you to hurt
them, though you tell them that they cannot otherwise be
healed ; their sense is too strong for their reason, and there-
fore reason doth little persuade them. Even so it is with
us when God is afflicting us : he giveth us reasons why we
must bear it, so that our reason is oft convinced and satisfied,
and yet we cry and complain still : it is not reason, but ease
that we must have : spiritual remedies may cure the spirit's
maladies ; but that will not content the flesh.
But methinks Christians should have another palate than
that of the flesh, to try and relish providences by : God hath
given them the Spirit to subdue the flesh. And therefore I
shall here give them some reasons of God's dealing in their
present sufferings, whereby the equity and mercy therein
may appear : and they shall be only such as are drawn from
the reference that these afflictions have to our rest ; which
being a Christian's happiness and ultimate end, will direct
him in judging of all estates and means.
1. Consider then, that labour and trouble are the common
way to rest, both in the course of nature and of grace. Can
there possibly be rest without motion and weariness ? Do
you not travel and toil first, and then rest afterwards ? The
day for labour goes first, and then the night for rest doth
follow. Why should we desire the course of grace to be
perverted, any more than we would do the course of nature ?
God did once dry up the sea to make a passage for his people ;
and once made the sun in the firmament to stand still : but
must he do so always ? or as oft as we would have him ? It
is his established decree, " That through many tribulations
we must enter into the kingdom of heaven," Acts xiv, 22.
" And that if we suffer with him, we shall also be glorified
with him," 2 Tim. ii, 12. And what are we, that God's statutes
should be reversed for our pleasure ? As Bildad said to Job,
chapter xviii, 4, " Shall the earth be forsaken for thee? or
the rock be removed out of his place ?" so must God pervert
his established order for thee ?
2. Consider also, that afflictions are exceeding useful to
us, to keep us from mistaking our resting place, and so taking
up short of it. A Christian's motion heaven ward, is volun-
tary, and not constrained. Those means therefore are most
profitable to him, which help his understanding and will in
this prosecution. The most dangerous mistake that our souls
are capable of is, to take the creature for God, and earth for
heaven. And yet, alas, how common is this ! Though we
are ashamed to speak so much with our tongues, yet how
oft do our hearts say, " It is best being here !" And how
contented are we with an earthly portion ! So that I fear
128 the saint's everlasting rest.
God would displease most of us more to afflict us here, and
promise us rest hereafter, than to give us our hearts' desire
on earth, though he had never made us a promise of heaven.
As if the creature without God were better than God with-
out the creature. Alas, how apt are we, like foolish children,
when we are busy at our sports and worldly employments,
to forget both our Father and our home ! Therefore it is a
hard thing for a rich man to enter into heaven, because it is
hard for him to value it more than earth, and not think he
is well already. Come to a man that hath the world at will,
and tell him, u This is not your happiness, you have higher
things to look after;" and how little will he regard you?
But When affliction comes, it speaks convincingly, and will
be heard when preachers cannot.
Sometimes a sincere man begins to be lifted up with
applause ; and sometimes being in health and prosperity,
he hath lost his relish of Christ, and the joys above; till
God break in upon his riches, and scatter them abroad, or
upon his children, or upon his conscience, or upon the health
of his body, and break down his mount which he thought
so strong: and then, when he lieth in Manasseh's fetters, or
is fastened to his bed with pining sickness, O what an oppor-
tunity hath the Spirit to plead with his soul ! When the
world is worth nothing, then heaven is worth something.
How oft have I been ready to think myself at home, till
sickness hath roundly told me, I was mistaken ! And how
apt yet to fall into the same disease, which prevaileth till
it be removed by the same cure ! If our dear Lord did not
put these thorns into our bed, we should sleep out our lives,
and lose our glory.
3. Consider, afflictions are God's most effectual means to
keep us from straggling out of the way to our rest. If he
had not set a hedge of thorns on the right hand and on the
left, we should hardly keep the way to heaven. If there be
but one gap open without these thorns, how ready are we
to turn out at it ! But when we cannot go astray but these
thorns will prick us, perhaps we will be content to hold the
way When we grow wanton, or worldly, or proud, what a
notable means is sickness, or other affliction, to reduce us !
It is every Christian, as well as Luther, that may call afflic-
tion one of his best schoolmasters. Many a one, as well as
David, may say by experience, " Before I was afflicted I
went astray, but now have I kept thy precepts." Many a
thousand poor recovered sinners may cry, O healthful sick-
ness ! O comfortable sorrows ! O gainful losses ! O enriching
poverty ! O blessed day that ever I was afflicted ! It is not
only " the pleasant streams, and the green pastures, but his
rod and staff also that are our comfort." Though I know
THE SAINT'S EVERLASTING REST. 129
it is the word and Spirit that do the work ; yet certainly the
time of suffering is so opportune a season, that the same
word will take them then, which before was scarce observ-
ed : it doth so unbolt the door of the heart, that a minister
or a friend may then be heard, and the word may have
easier entrance to the affections.
4. Consider, afflictions are God's most effectual means to
make us mend our pace in the way to our rest. They are
his rod, and his spur : what sluggard will not awake and
stir when he feeleth them ? 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 we be put on with the sharpest
scourge, than loiter out our time till the doors are shut.
O what a difference is there betwixt our prayers in health
and in sickness ! betwixt our prosperity and adversity repent-
ings ! He that before had not a tear to shed, or a groan to
utter, now can sob, and sigh, and weep : he that was wont
to lie like a block in prayer, and scarce minded what he said
to God : now affliction presseth him down, how earnestly
can he beg ! How doth he mingle his prayers and his tears 1
and cry out, what a person he will be, if God will but hear
him and deliver him ! Alas ! if we did not sometimes feel
the spur, what a slow pace would most of us hold toward
heaven !
Seeing then what our vile natures require, why should we
be unwilling God should do us good by sharp means ? Sure
that is the best dealing for us, which surest and soonest doth
further us for heaven. I leave thee,* Christian, to judge by
thy own experience, whether thou dost not go more watch-
fully, and lively, and speedily in thy way to rest, in thy
sufferings, than thou dost in thy more pleasing and pros-
perous state.
Lastly, Consider God doth seldom give his people so sweet
a foretaste of their future rest, as in their deep afflictions.
He keepeth his most precious cordials for the time of our
greatest faintings and dangers. God is not so lavish of his
choice favours as to bestow them unseasonably: he gives
them at so fit a time, when he knoweth they are needful,
and will be valued ; and when he is sure to be thanked for
them, and his people rejoiced by them. Especially, when
our sufferings are more directly for his cause, then doth he
seldom fail of sweetening the bitter cup. Therefore have
the martyrs been possessors of the highest joys, and there-
fore were they so ambitious of martyrdom. I do not think
that Paul and Silas did ever sing more joyfully, than when
they were sore with scourgings, and fast in the inner prison,
with their feet in the stocks. When did Christ preach such
130 the saint's everlasting rest.
comforts to his disciples, and assure them of his providing
them mansions with himself, but when he was ready to leave
them, and their hearts were sorrowful because of his depart-
ure ? When did he appear among them, and say, " Peace
be unto you," but when they were shut up together for fear
of the persecuting Jews ? When did Stephen see heaven
opened, but when he was giving up his life for the testimony
of Jesus ? And though we be never put to the suffering of
martyrdom, }ret God knoweth that in our natural sufferings
we need support.
Seeing then that the time of affliction is the time of our
most pure, spiritual, and heavenly joy, for the most part ;
why should a Christian think it so bad a time ? Is not that
our best estate, wherein we have most of God ? Why else
do we desire to come to heaven? If we look for a heaven of
fleshly delights, we shall find ourselves mistaken. Conclude
then, that affliction is not so bad a state in our way to rest
as the flesh would make it. Are we wiser than God ? Doth
not he know what is good for us better than we ? Or is he
not as careful of our good, as we are of our own ? Ah wo
to us if he were not much more! and if he did not love us
better than we love either him or ourselves !
But let us hear a little what it is that we can object.
1. Oh, saith one, I could bear any other affliction save
this : if God had touched me in any thing else, I could have
undergone it patiently ; but it is my dearest friend, or child,
or wife, or my health itself.
I answer, It seemeth God hath hit the right vein, where
thy most inflamed, distempered blood did lie : it is his con-
stant course to pull down men's idols, and take away that
which is dearer to them than himself. There it is that his
jealousy is kindled ; and there it is that the soul is most
endangered. If God should have taken from thee that which
thou canst let go for him, and not that which thou canst
not ; or have afflicted thee where thou canst bear it, and not
where thou canst not; thy idol would neither have been
discovered nor removed ; this would neither have been a
sufficient trial to thee, nor a cure, but have confirmed thee
in thy idolatry.
Objection 2. Oh, but saith another, if God would but deliver
me out of it at last, I could be content to bear it : but I have
an incurable sickness, or I am like to live and die in poverty,
or disgrace, or distress.
I answer, 1. Is it nothing that he hath promised, " it shall
work for thy good?" Romans viii, 28, and "that with the
affliction he will make a way to escape?" that he will be
with thee in it ? and deliver thee in the fittest manner and
season ?
THE SAINT'S EVERLASTING REST. 131
2. Is it not enough that thou art sure to be delivered at
death, and that with so full a deliverance ? Oh, what cursed
unbelief doth this discover in our hearts ! that we would be
more thankful to be turned back again into the stormy sea
of the world, than to be safely and speedily landed at our
rest ! And would be more glad of a few years inferior mer-
cies at a distance, than to enter upon the eternal inheritance
with Christ! Do we call God our chief good, and heaven
our happiness ? and yet is it no mercy or deliverance to be
taken hence, and put into that possession ?
Objection 3. Oh, but saith another, if my affliction did not
disable me for duty, I could bear it ; but it maketh me use-
less and utterly unprofitable.
Answer 1. For that duty which tendeth to thy own benefit,
it doth not disable thee ; but is the greatest help that thou
canst expect. Thou usest to complain of coldness, and
dulness, and worldliness, and security : if affliction will not
help thee against all these, by warning, quickening, rousing
thy spirit, I know not what will. Sure thou wilt repent
thoroughly, and pray fervently, and mind God and heaven
more seriously, either now or never.
2. As for duty to others, and service to the church, it is
not thy duty when God doth disable thee. He may call thee
out of the vineyard in this respect, even before he call thee
by death. If he lay thee in the grave, and put others in thy
place, is this any wrong to thee ? So if he call thee out
before thy death, and set others to do the work, should thou
not be as well content ? Must God do all the work by thee?
Hath he not many others as dear to hirn, and as fit for the
employment? But, alas, what deceitfulness lieth in these
hearts ! When we have time, and health, and opportunity
to work, then we loiter, and do our Master but poor service :
but when he layeth affliction upon us, then we complain
that he disableth us for his work, and yet perhaps we are
still negligent in that part of the work which we can do.
So, when we are in health and prosperity, we forget the
public, and are careless of other men's miseries and wants,
and mind almost nothing but ourselves ; but when God
afflicteth us, though he excite us more to duty for ourselves,
yet we complain that he disableth us for our duty to others :
as if on a sudden we were grown so charitable, that we
regard other men's souls more than our own! But is not
the hand of flesh, in all this dissimulation, pleading its own
cause ? What pride of heart is this, to think that other men
cannot do the work as we.1 1 as we ! Or that God cannot see
to his church, and provide for his people, without us!
Objection 4. Oh, but saith another, it is my friends that are
my afflictors : they disclaim me, and will scarce look at me :
132 the saint's everlasting rest*
they censure me, and backbite me, and slander me, and look
upon me with a disdainful eye ; if it were others, I could
bear it, I look for no better from them : but when those that
are my delight, and that I looked for comfort and refreshing
from, when those are thorns in my sides, who can bear it?
Answer 1. Whoever is the instrument, the affliction is from
God, and the provoking cause from thyself; and were it not
litter that thou look more to God and thyself?
2. Dost thou not know, that good men are still sinful in
part ? and that their hearts are naturally deceitful, and
desperately wicked, as well as others ? Learn therefore a
better lesson from the prophet, Micah vii, 5, 6, 7, " Trust not
(too much) in a friend, nor put confidence in a guide : keep
the doors of thy mouth from her that lieth in thy bosom :
but look rather for the Lord, and wait for the God of thy
salvation."
3. It is likely thou hast given that love and trust to men,
which was due only to God, or which thou hast denied him :
and then no wonder if he chastise thee by them. If we would
use our friends as friends, God would make them our helps
and comforts : but when once we make them our gods, by
excessive love and trust, then he suffers them to be our
accusers and tormentors. It is more safe to me to have any
creature a satan than a god; to be tormented by them than
to idolize them. Till thou hast learned to suffer from the
good, as well as the ungodly, never look to live a contented
or comfortable life, nor ever think thou hast truly learned
the art of suffering.
Objection 5. Oh, but if I had that consolation, which you
say God reserveth for our suffering times, I should suffer
more contentedly : but I do not perceive any such thing.
Answer 1. 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 you must
look to stay till that sweetness come. When we have by
our folly provoked God to chastise us, shall we presently
look that he should fill us with comfort? " That were," as
Mr. Paul Bayn saith, " to make affliction to be no affliction."
What good would the bitterness do us, if it be presently
drowned in that sweetness ? It is well in such sufferings, if
you have but supporting grace ; and if your sufferings are
sanctified to work out your sin.
2. Do you not neglect or resist the comforts which you
desire? God hath filled precepts and promises, and other
of his providences, with matter of comfort: if you overlook
all these, and observe one cross more than a thousand mer-
cies, who maketh you uncomfortable but yourselves? If
you resolve you will not be comfortable as long as any
THE SAINT'S EVERLASTING REST. 133
thing aileth your flesh, you may stay till death before you
have comfort.
3. Have your afflictions wrought kindly with you, and
fitted you for comfort? Have they humbled you, and
brought you to a faithful confession and reformation of
your beloved sin ? and made you set close to your neglect-
ed duties? and weaned your hearts from their former idols?
and brought them unfeignedly to take God for their portion
and their rest? If this be not done, how can you expect
comfort? Should God bind up the sore while it festereth
at the bottom? It is not mere suffering that prepares you
for comfort ; but the success and fruit of suffering upon
your hearts.
CHAPTER XL
AN EXHORTATION TO THOSE THAT HAVE GOT ASSURANCE OF THIS
REST, THAT THEY WOULD DO ALL THEY POSSIBLY CAN TO HELP
OTHERS TO IT.
Hath God set before us such a glorious prize as this
everlasting rest, and made man capable of such an incon-
ceivable happiness ? Why then do not all the children of
this kingdom bestir themselves more to help others to the
enjoyment of it! Alas, how little are poor souls about us
beholden to the most of us ! We see the glory of the king-
dom, and they do not : we see the misery and torment of
those that miss of it, and they do not : we see them wander-
ing quite out of the way, and know if they hold on they can
never come there, and they discern no; this themselves.
And yet we will not set upon them seriously, and show
them their danger and error, and help to bring them into
the way, that they may live. Alas, how few Christians are
there to be found, that live as men that are made to do good,
and that set themselves with all their might to the saving of
souls ! No thanks to us if heaven be not empty, and if the
souls of our brethren perish not for ever.
But because this is a duty which so many neglect, and so
few are convinced that God doth expect it at their hands,
and yet a duty of so high concernment to the glory of God,
and the happiness of men, I will speak of it somewhat the
more largely, and show you, 1. Wherein it doth consist,
2. What is the cause that it is so neglected. 3. Give some
considerations to persuade you to the performance of it. and
others to the bearing of it. 4. Apply this more particularly
to some persons waom it doth nearly concern.
1. I would have you well understand what is this work
which I am persuading you to. Know then on the negative,
12
134 THE SAINT'S EVERLASTING REST.
1. It is no to invade the office of the ministry, and every
man to turn a public preacher. I would not have you go
beyond the bounds of your calling : we see by daily experi-
ence, what fruits those men's teaching doth bring forth, who
run uncalled of God, and thrust themselves into the place of
public teachers, thinking themselves the fittest for the work
in the pride of their hearts, while they had need to be taught
the very principles of religion. How little doth God bless
the labours of these self-conceited intruders, even if they be
ordained 1
2. Neither do I persuade you to a zealous promoting of
factions and parties, and venting of uncertain opinions, which
men's salvation is little concerned in. Alas, what advantage
hath the devil always got in the church by this imposture !
The time that should be employed in drawing men's souls
from sin to Christ, is employed in drawing them to opinions
and parties : when men are fallen in love with their own
conceits, and think themselves the wisest, how diligently
do they labour to get them followers ? as if to make a man
a proselyte to their opinions, were as happy a work as to
convert him to Christ ! and when they fall among the lighter,
ignorant sort of men, whose religion is all in the brain, and
on their tongue, they seldom fail of success. These men shall
shortly know, that to bring a man to the knowledge and
love of Christ, is another kind of work than to bring him to
be baptized again, or to be of such a church, or such a side.
Unhappy are the souls that are taken in their snare ; who,
when they have spent their lives in contending for the cir-
cumstantials of religion, which should have been spent in
studying and loving the Lord Jesus, do in the end reap an
empty harvest, suitable to their empty profession.
3. Nor do I persuade you to speak against men's faults
behind their backs, and be silent before their faces, as the
common custom of the world is. To tell other men of their
faults, tendeth little to their reformation, if they hear it not
themselves. To whisper men's faults to others, as it cometh
not from love, or from an honest principle, so usually doth
it produce no good effect; for if the party hear not of it, it
cannot better him ; if he do, he will take it but as the reproach
of an enemy, and not as the faithful counsel of a friend, and
as that which is spoken to make him odious, and not to make
him virtuous ; it tendeth not to provoke to godliness, but to
raise contention ; for " a whisperer separateth chief friends."
And how few shall we find that make conscience of this
horrible sin? or that will confess it, and bewail it, when they
are reprehended for it ? especially if men are speaking of
their enemies, or those that have wronged them, or whom
they suppose to have wronged them; or if it be of one that
THE SAINT'S EVERLASTING REST. 135
eclipseth their glory, or that standeth in the way of their
gain or esteem; or if it be one that differeth from them in
judgment ; or of one that is commonly spoke against by
others ; who is it that maketh any conscience of backbiting
such as these? And you shall ever observe, that the for-
warder they are to backbiting, the more backward always
to faithful admonishing ; and none speak less of a man's
faults to his face, than those that speak most of them behind
his back.
So far am I from persuading therefore to this preposterous
course, that I would advise you to oppose it wherever you
meet with it. See that you never hear a man speaking
against his neighbour behind his back, (without some special
cause or call,) but presently rebuke him : ask him, Whether
he hath spoke those things in a way of love to his face ? If
he hath not, ask him, How he dare to pervert God's pre-
scribed order, who eommandeth to rebuke our neighbour
plainly, and to tell him his fault first in private, and then
before witness, till he see whether he will be won or not ?
And how he dare do as he would not be done by ?
The duty therefore that I would press you t'» is of another
nature, and it consisteth in these things following :
1. That you get your hearts affected with the misery of
your brethren's souls ; be compassionate toward them; yearn
after their salvation. If you did earnestly long after their
conversion, and your hearts were fully set to do them good,
it would set you on work, and God would usually bless it.
2. Take all opportunities that possibly you can, to instruct
and help them to the attaining of salvation. And, lest you
should not know how to manage this work, let me tell you
more particularly what you are herein to do. 1. If it be an
ignorant person you have to deal with, who is an utter
stranger to the mysteries of religion, and to the work ot
regeneration, the first thing you have to do is, to acquaint
him with these doctrines : labour to make him understand
wherein man's chief happiness doth consist ; and how far
he was once possessed of it ; and what law and covenant
God then made with him; and how he broke it; and what
penalty he incurred, and what misery he brought himself
into thereby : teach him what need men had of a Redeemer ;
and how Christ in mercy did interpose, and bear the penalty;
and what covenant now he hath made with man ; and on
what terms only salvation is now to be attained ; and what
course Christ taketh to draw men to himself; and what are
the riches and privileges that believers have in him.
If, when he understands these things, he be not moved by
them ; or if you find that the stop lieth in his will and affec-
tions, and in the hardness of his heart, and in the interest
136 the saint's everlasting rest.
that the flesh and the world have got in him ; then show
him the excellency of the glory which he neglecteth, and
the intolerableness of the loss of it, and the extremity and
eternity of the torments of the damned, and how certainly
they must endure them ; and how just it is for their wilful
refusals of grace ; and how heinous a sin it is to reject such
free and abundant mercy, and to tread under foot the blood
of the covenant : show him the certainty, nearness, and
terrors of death and judgment, and the vanity of all things
below, which now he is taken up with ; and how little they
will bestead him in that time of his extremity: show him
that by nature he himself is a child of wrath, an enemy to
God ; and by actual sin much more : show him the vile and
heinous nature of sin ; the absolute necessity he standeth in
of a Saviour ; the freeness of the promise ; the fulness of
Christ ; the sufficiency of his satisfaction ; his readiness to
receive all that are willing to be his ; and the authority and
dominion which he hath purchased over us : show him also
the absolute necessity of regeneration, faith, and holiness ;
how impossible it is to have salvation by Christ without
these ; and what they are, and the true nature of them.
If, when he understandeth all this, you find his soul
enthralled in false hopes, persuading himself that he is a
true believer, and pardoned, and reconciled, and shall be
saved by Christ, and all this upon false grounds, (which1 is
a common case,) then urge him hard to examine his state:
show him the necessity of trying ; the danger of being de-
ceived; the commonness and easiness of mistaking through
the deceitfulness of the heart ; the extreme madness of put-
ting it to a blind venture ; or of resting in negligent or wilful
uncertainty ; help him in trying himself ; produce some
undeniable evidences from Scripture; ask him whether these
be in him or not? Whether ever he found such workings or
dispositions in his heart ? Urge him to a rational answer :
do not leave him till you have convinced him of his misery ;
and then seasonably and wisely show him the remedy.
If he produces some gifts, or duties, or works, know to
what end he doth produce them : if to join with Christ in
composing him a righteousness, show him how vain and
destructive they are : if it be by way of evidence to prove
his title to Christ, show him wherein the life of Christianity
doth consist, and how far he must go further, if he will be
Christ's disciple. In the mean time, that he be not dis-
couraged with hearing of so high a measure, show him the
way by which he must attain it ; be sure to draw him to
the use of all means ; set him on hearing and reading the
word, calling upon God, accompanying the godly ; persuade
him to leave his actual sin, and to get out of all ways of
THE SAINT'S EVERLASTING REST. 137
temptation, especially to forsake ungodly company, and to
wait patiently on God in the use of means ; and show him
the strong hopes that in so doing he may have a blessing;
this being the way that God will be found in.
If you perceive him possessed with any prejudices against
the way of holiness, show him their falsehood, and with
wisdom and meekness answer his objections.
If he be addicted to delay duties he is convinced of, or
laziness and stupidity endanger his soul, then lay it on more
powerfully, arid set home upon his heart the most piercing
considerations, and labour to fasten them as thorns in his
conscience, that he may find no ease or rest till he change
his estate.
But because in all works the manner of doing them is of
greatest moment, and the right performance doth much
further the success, I will here adjoin a few directions, which
you must be sure to observe in this work of exhortation ;
for it is not every advice that useth to succeed, nor any
manner of doing it that will serve the turn. Observe there-
fore these rules :
1. Set upon the work sincerely, and with right intentions.
Let thy end be the glory of God in the party'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 many followers ;
do not as many parents and masters will do, viz. rebuke their
children and servants for those sins that displease them, and
are against their profit or their humours, as disobedience,
unthriftiness, unmannerliness ; but never seek in the right
way that God hath appointed to save their souls. But be
sure the main end be to recover them from misery, and
bring them into the way of eternal rest.
2. Do it speedily: as you would not have them delay
their return, so do not thou delay to seek their return. You
are purposing long to speak to such an ignorant neighbour,
and to deal with such a scandalous sinner, and yet you have
never done it. Alas, he runs on the score all this while ; he
goes deeper in debt ; wrath is heaping up ; sin taketh root-
ing ; custom doth more fasten him ; engagements to sin grow
stronger and more numerous ; conscience grows seared ; the
heart grows hardened : while you delay, the devil rules and
rejoiceth ; Christ is shut out ; the Spirit is repulsed ; God is
daily dishonoured ; his law is violated ; he is without a
servant, and that service from him which he should have ;
time runs on ; the day of visitation hasteth ; death and
judgment are at the door; and what if the man die and
miss of heaven, while you are purposing to teach him and
help him to it? If in case of his bodily distress, you must
not bid him go, and come again to-morrow, when you have
12*
138 the saint's everlasting rest*
it by yon ; how much less may you delay the succour o£
his soul ? If once death snatch him away, he is then out of
the reach of your charity. That physician is no better than
a murderer, that negligently delayeth till his patient be
dead, or past cure. Delay in duty is a great degree of dis-
obedience, though you afterwards perform it. It shows an
ill heart that is indisposed to the work. O how many a.
poor sinner perisheth, or grows rooted> and next to incura-
ble in sin, while we are purposing to seek their recovery!:
Opportunities last not always. When thou hearest that the
sinner is dead, or removed, or grown obstinate, will not
conscience say to thee, How knowest thou but thou mightest
have prevented the damnation of a soul ? Lay by excuses.
then, and all lesser business, and obey God's command,
" Exhort one another daily, while it is called to-day, lest,
any be hardened through the deceitfuiness. of sin.55
3, Let thy exhortation proceed from compassion and
love, and let the manner of it clearly show the person thou
dealest with that it does. It is not jeering, or scorning,,
or reproaching a man for his fault, that is a likely way to
work hi^ reformation; nor is it the right way to convert
him to God, to rail at him, and vilify him with words of
disgrace. Men will take them for their enemies that thus,
deal with them > and the words of an enemy are little per-,
suading. Lay by your passion, therefore, and go to poor
sinners with tears in your eyes^ that they may see you indeed,
believe them tabe miserable, and that you unfeignedly pity
their case ; deal with them with earnest humble entreatings.
Let them see that your very bowels yearn over them, and
that it is the very desire of your hearts to, do them good :
let them perceive that you have no other end but the pro-,
curing their everlasting happiness ; and that it is your sense
of their danger, and your love to their souls, that forces you
to speak ; even because you know the terrors of the Lord,,
and for fear lest you should see them in eternal torments-
Say to them, Why, friend, you know it is no advantage of
my own that I seek. The way to please you, and to keep
your friendship, were to soothe you in your own. way, or to,
let you alone ; but love will not suffer me to see you perish,,
and be silent ; I seek 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 in to Christ. If men
would thus go to every ignorant wicked neighbour they
have, and thus deal with them, O what blessed fruit should
we quickly see !
I am ashamed to hear some lazy, hypocritical wretches
revile their poor ignorant neighbours, and separate from
their company, and judge them unfit for their society, before
THE SAINT'S EVERLASTING REST. 139
ever they once tried them with this compasionate exhorta-
tion! O you little know what a prevailing course this were
like to prove! And how few of the vilest drunkards or
swearers would prove so obstinate, as wholly to reject or
despise the exhortations of love ! I know it must be God
that must change men's hearts; but I know also that God
worketh by means, and when he meaneth to prevail with
men, he usually fitteth the means accordingly, and stirreth
up men to plead with them in a prevailing way, and so set-
teth in with his grace, and maketh it successful. Certainly
those that have tried can tell you by experience, that there
is no way so prevailing with men, as the way of compassion
and love. So much of these as they discern in your exhort-
ation, usually so much doth it succeed with their hearts :
and therefore I beseech those that are faithful to practise
this course. Alas, we see most people among us, yea those
that would seem godly, cannot bear a reproof that comes
not in meekness and love ! if there be the least passion, or
relish of disgrace in it, they are ready to spit in your face.
Yea, if you do not sweeten your reproof with fair words,
they cannot digest it ; but their heart will rise up against
you, instead of a thankful submission and a reformation. 0
that it were not too evident that the Pharisee is yet alive in
the breasts of many thousands that seem religious, even in
this one point of bearing plain and sharp reproof! "They
bind heavy burdens and grievous to be borne, and lay them
on men's shoulders; but they themselves will not move them
with one of their fingers,'- Matthew xxiii, 4. So far are they
from doing, in this, as they would be done by.
4. Another direction I would give you, is this: do it with all
possible plainness and faithfulness. Do not dally with men,
and hide from them their misery or danger, or any part of
it. Do not make their sins less than they are ; nor speak of
them in extenuating language. Do not encourage them in a
false hope, no more than you would discourage the fond
hopes of the righteous. If you see his case dangerous, tell
him plainly of it: Neighbour, I am afraid God hath not yet
renewed your soul ; and that it is yet a stranger to the great
work of regeneration and sanctification : I doubt you are
not yet recovered from the power of Satan to God, nor
brought out of the state of wrath which you were born in,,
and have lived in : I doubt you have not chosen Christ above
all, nor set your heart upon him, nor unfeignedly taken him
for your sovereign Lord, If you had, sure you durst not
so easily disobey him : you could not so neglect him and
his worship in your family and in public: you coi;ld not
so eagerly follow the world, and talk of almost nothing but
the things of this world, while Christ is seldom mentioned
140 THE SAINT'S EVERLASTING REST.
by you. If you were in Christ, you would become a new
creature : old things would be passed away, and all things
would become new; you would have new thoughts, and
new talk, and new company, and new endeavours, and a
new conversation : certainly without these you can never
be saved : you may think otherwise, and hope better as
long as you will, but your hopes will deceive you, and
perish with you. Alas ! it is not as you will, nor as I will,
who shall be saved, but it is as God will ; and God hath told
us, that " without holiness none shall see him :" and " except
we be born again, we cannot enter into his kingdom:" and
" that all that would not have Christ to reign over them,
shall be brought forth and destroyed before him." O there-
fore look to your state in time.
Thus must you deal roundly and faithfully with men, if
ever you intend to do them good. It is not hovering at a
distance in a general discourse that will serve the turn : it
is not in curing men's souls, as in curing their bodies, where
they must not know their danger, lest it sadden them, and
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 how much need they have of a Saviour: if
they know not the worst, they will not labour to prevent it j
but will sit still or loiter till they drop into perdition, and
will trifle out their time till it be too late: and therefore
speak to men as Christ to the Pharisees, till they knew that
he meant them. Deal plainly, or you do but deceive and
destroy them.
5. And as you must do it plainly, so also seriously, zeal-
ously, and effectually. The exceeding stupidity and dead-
ness of men's hearts is such, that no other dealing will
ordinarily work. You must call aloud to awake a man in
a swoon or lethargy. If you speak to the common sort of
men of the evil of their sin, of their need of Christ, of the
danger of their souls, and of the necessity of regeneration,
they will wearily and unwillingly give you the hearing, and
put off all with a sigh, or a few good wishes, and say, God
forgive us> we are aU sinners, and there is an end. If ever
you will do them good, therefore, you must sharpen your
exhortation, and set it home, and follow it, till you have
roused them up, and made them begin to look about them.
Let them know that thou speakest not to them of indifferent
things, nor about children's games, or matters of a few days
or years continuance, nor yet about matters of uncertainty,
which may never come to pass : but it is about the saving
and damning of their souls and bodies ; and whether they
shall be blessed with Christ, or tormented with devils, and
that for ever and ever : it is how to stand before God in
THE SAINT'S EVERLASTING REST. 141
judgment, and what answer to give, and how they are like
to speed; and this judgment and eternal state they shall
very shortly see, they are almost at it; yet a few more
nights and days, and they shall be at that last day ; a few
more breaths they have to breathe, and they shall breathe
their last ; and then as certainly shall they see that mighty
change, as the heaven is over their heads, and the earth
under their feet. O labour to make men know, that it is
mad jesting about salvation or damnation : and 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 either in everlasting, unchangeable
joy or torment; and doth it not awake thee? Are there so
few that find the way of death? Is it so hard to escape? so
easy to miscarry ? and that while we fear nothing, but
think all is well ? And yet you sit still and trifle ! Why,
what do you mean ? What do you think on ? The world is
passing away ; its pleasures are fading ; its honours are
leaving you ; its profits will prove unprofitable to you ;
heaven or hell are a little before you; God is just and jeal-
ous ; his threatenings are true ; the great day of his judgment
will be terrible ; your time runs on ; your lives are uncer-
tain ; you are far behind hand ; you have loitered long; your
case is dangerous ; your souls are far gone in sin ; you are
strange to God ; you are hardened in evil customs ; you have
no assurance of comfort to show ; if you die to-morrow,
how unready are you! And with what terror will your
souls go out of your bodies ! And do you yet loiter ? Why,
consider God standeth all this while waiting your leisure :
his patience beareth; his justice forbeareth; his mercy en-
treateth you : Christ standeth offering you his blood and
merits ; you may have him freely, and live with him : the
Spirit is persuading : conscience is accusing and urging you :
ministers are praying for you, and calling upon you : Satan
stands waiting when justice will cut off your lives, that he
may have you : this is your time ; now or never. What !
had you rather lose heaven, than your profits or pleasures?
Had you rather burn in hell, than repent on earth ? Had
you rather howl and roar there, than pray day and night
for mercy here ? Or have devils your tormentors, than
Christ your governor? Will you renounce your part in
God and glory, rather than renounce your sins ? Do you
think a holy life too much for heaven ; or too dear a course
to prevent endless misery ? Oh friends, what do you think
of these things ? God hath made you men, and endued you
with reason : do you renounce your reason where you
should chiefly use it ? In this manner you must deal roundly
and seriously with men. Alas ! it is not a few dull worda
142 the saint's everlasting rest.
between jest and earnest, between sleep and waking, as it
were, that will waken an ignorant dead-hearted sinner.
When a dull hearer and a dull speaker meet together, a
dead heart and a dead exhortation^ it is unlike to have a
lively effect. If a man fall down in a swoon, you will not
stand trifling with him, but lay hands on him presently, and
snatch him up, and rub him, and call aioud to him : if a
house be on fire, you will not in a cold strain go tell your
neighbour of it, or make an oration of the nature and danger
of fire ; but you will run out and cry, Fire, fire : matters of
moment must be seriously dealt with. To tell a man of his
sins so softly as Eli did his sons, or reprove him so gently
as Jehoshaphat did Ahab, " Let not the king say so,35 doth
usually as much harm as good. I am persuaded the very
manner of some men's reproof and exhortation hath hard-
ened many a sinner in the way of destruction. To tell them
of sin, or of heaven or hell, in a dull, easy, careless language,
doth make men think you are not in good earnest ; but
scarce think yourselves such things are true. O sirs, deal
with sin as sin, and speak of heaven and hell as they are,
and not as if you were in jest. I confess I have failed much
in this myself; the Lord lay it not to my charge! Loath-
ness to displease men, makes us undo them.
6. Yet lest you run into extremes, I advise you to do it
with discretion. Be as serious as you can ; but yet with
wisdom. And especially you must be wise in these things
following :
1. In choosing the fittest season for your exhortation ; not
to deal with men when they are in a passion, or where they
will take it for a disgrace. Men should observe, when sin-
ners are fittest to hear instructions. Physic must not be
given at all times, but in season. It is an excellent example
that Paul giveth us, Galatians ii, 2. He communicated the
gospel to them, yet privately to them of reputation, lest he
should run in vain. Some men would take this to be a
sinful complying with their corruption, to yield so far to
their pride and bashfulness, as to teach them only in private,
because they would be ashamed to own the truth in public:
but Paul knew how great a hinderance men's reputation is
to their entertaining of the truth, and that the remedy must
not only be fitted to the disease, but also to the strength of
the patient ; and that in so doing, the physician is not guilty
of favouring the disease, but is praiseworthy for taking the
right way to cure. Means will work easily if you take the
opportunity ; when the earth is soft, the plough will enter.
Take a man when he is under affliction, or in the house of
mourning, or newly stirred by some moving sermon, and
then set it home, and you may do him some good, Chris*
THE SAINT'S EVERLASTING REST. 143
tian faithfulness doth require us, not only to do good when
it falls in our way, but to watch for opportunities.
2. Be wise also in suiting your exhortation to the quality
and temper of the person. All meats are not for all stomachs:
one man will vomit that up which another will digest. 1. If
it be a learned, or ingenious rational man, you must deal
more by convincing arguments, and less by passionate per-
suasions. 2. If it be one that is both ignorant and stupid,
there is need of both. 3. If one that is convinced, but not
converted, you must use most those means that rouse the
affections. 4. If they be obstinate and secure, you must
reprove them sharply. 5. If they be of timorous, tender
natures, they must be tenderly dealt with. All cannot bear
that rough dealing that some can. Love and plainness,
and seriousness take with all : but words of terror some can
scare bear.
3. You must be wise also in using the aptest expressions.
Many a minister doth deliver most excellent matter in such
harsh and unseeming lauguage, that it makes the hearers
loath the food that they should live by, and laugh at a
sermon that might make them quake ; especially if they be
men of curious ears, and carnal hearts, and have more wit
and parts than the speaker. And so it is in private exhort-
ation as well as public : if you clothe the most amiable truth
in the sordid rags of unbeseeming language, you will make
men disdain it, though it be the offspring of God, and of the
highest nature.
4. Let all your reproofs and exhortations be backed with
the authority of God.. Let the sinner be convinced that you
speak not from yourselves, or of your own head. Show
them the very words of Scripture for what you say : press
them with the truth and authority of God: ask them, Whe-
ther they believe that this is his word, and that his word is
true. So much of God as appeareth in our words, so much
will they take. The voice of man is contemptible -, but the
voice of God is awful and terrible. Be sure therefore to
make them know, that you speak nothing but what God
hath spoken first.
5. You must also be frequent with men in this duty of
exhortation ; it is not once or twice that usually will prevail.
If God himself must be constantly solicited, as if importunity
could prevail with him when nothing else can ; and therefore
requires us " always to pray and not to faint," the same
course, no doubt, will be most prevailing with men. There
fore we are commanded, " 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
144 THE SAINT'S EVERLASTING REST*
followed, they will soon grow cold again. Weary out sinners
with your loving and earnest entreaties ; follow them, and
give them no rest in their sin. This is true charity, and this
is the way to save men's souls ; and a course that will afford
you comfort upon a review.
6* Strive to bring all your exhortations to an issue ; stick
not in the work done, but look after the success. I have
long observed it in ministers and private men, that if they
speak never so convincing words, and yet all their care is
over when they have done their speech, pretending that
having done their duty, they leave the issue to God ; these
men seldom prosper in their labours : but those whose very
heart is set upon the work, and that long to see it take for
the hearers conversion, and use to inquire how it speeds,
God usually blesseth their labours, though more weak.
Labour therefore to drive all your speeches to the desired
issue. If you are reproving sin, cease not till (if it may be)
you have got the sinner to promise you to leave it, and to
avoid the occasions of it : if you are exhorting to a duty,
urge the party to promise you presently to set upon it: if
you would draw them to Christ, leave not till you have made
them confess that their present state is miserable, and not
to be rested in ; and till they have subscribed to the neces-
sity of a change ; and promised you to fall close to the use
of means. O that all Christians would be persuaded to take
this course with all their neighbours that are yet enslaved
to sin, and strangers to Christ.
7. Lastly, 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 excellency
above the world, which you persuade them to in your
speeches. Let them see, by your constant labours for
heaven, that you indeed believe what you would have them
believe.
And thus I have opened to you the first and great part of
this duty, consisting in private exhortation, for the helping
of poor souls to this rest that have yet no title to it ; and I
have showed you also the mSnner how to perform it. I
will now speak a little of the next part.
1. Besides the duty of private admonition, you must do
your utmost endeavours to help men to profit by the public
ordinances. And to that end, first, do your endeavours for
the procuring of faithful ministers where they are wanting.
This is God's ordinary means of converting and saving.
" How shall they hear without a preacher?" Not only for
your own sakes, therefore, but for the poor miserable ones
about you, do all you can to bring this to pass. Improve
all your interest and diligence to this end. Ride, and go,
TKE SAINT'S EVERLASTING REST. 145
and seek, and make friends till you prevail. Who knoweth
how many souls may bless you, who have been converted
by the ministry which you have procured ? It is a higher
and nobler work of charity, than if you gave all that you
have to relieve their bodies.
How small a matter were it (and yet how excellent a
work) for every gentleman of means in England, to cull out
some one or two, or more poor boys in the country schools,
who are the choicest wiis, and of the most pious dispositions,
who are poor, and unable to proceed in learning; and to
maintain them till they are fit for the ministry! It were
but keeping a few superfluous attendants the less ; if they
had hearts to it, it were easily spared out of their rich
apparel, or superfluous diet ; I dare say they would not be
sorry for it when they come to their reckoning : one sump-
tuous feast, or one costly suit of apparel, would maintain a
poor boy a year or two at the university, who perhaps might
come to have more true worth in him than many a glitter-
ing lord, and to do God more service in his church, than ever
they did with all their estates and power.
2. And when you enjoy the blessing of the gospel, you
must yet use your utmost diligence, to help poor souls to
receive the fruit of it. To which end you must draw them
constantly to hear and attend it ; mind them often of what
they have heard; draw them, if it be possible, to repeat it
in their families; if that cannot be, then draw them to come
to others that do repeat it; that so it may not die in the
hearing. The very drawing of men into the company and.
acquaintance of the good man, besides the benefit they have
by their endeavours, is of singular use to the recovery of
their souls. It is a means to take off prejudice, by confuting
the world's slanders of the ways and people of God. Use
therefore often to meet together, besides the more public
meeting in the congregation ; not to vent any unsound opi-
nions, nor at the time of public worship, nor yet to separate
from the church whereof you are members; but the work
which I would have you meet about is this, to repeat toge-
ther the word which you have heard in public ; to pour out
your joint prayers for the church and yourselves ; to join in
cheerful singing the praises of God ; to open your scruples
and doubts, and fears, and get resolution ; to quicken each
other in love and heavenliness, or holy walking : and all this
not as a separated church, but as a part of the church more
diligent than the rest in redeeming time, and helping the
souls of each other heaven-ward.
3. One thing more I advise you ; if you would have souls
saved by the ordinances, labour still to keep the ordinances
and ministry in esteem. No man will be much wrought on
13
146 the saint's everlasting rest.
by that which he despiseth. I shall confirm you herein, not
in my own words, but in his that I know you dare not dis-
regard, 1 Thess. v, 11-13, "Wherefore comfort yourselves
together, and edify one another, even as ye also do. And
we beseech you, brethren, to know them which labour 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;
and be at peace among yourselves." " Obey them that
have the rule over you, and submit yourselves; for they
watch for your souls, as those that must give an account,
that they may do it with joy and not with grief: for that is
unprofitable for you," Heb. xiii, 17.
Thus you see part of your duty for the salvation of others.
But where shall we find the man that setteth himself to it
with all his might, and that hath set his heart upon the souls
of his brethren, that they may be saved ?
Let us here a little inquire what may be the causes of the
gross neglect of this duty, that the hinderances being dis-
covered, may the more easily be overcome.
1. One hinderance is, men's own sinfulness and guiltiness.
They have not been ravished themselves with the heavenly
delights : how then should they draw others to seek them?
They have not felt the wickedness of their own nature, nor
their lost condition, nor their need of Christ, nor felt the
renewing work of the Spirit : how then can they discover
these to others ? Ah that this were not the case of many a
learned preacher in England ! And the cause why they
preach so frozenly ! Men also are guilty themselves of the
sins they should reprove; and this stops their mouths, and
maketh them ashamed to reprove.
2. Another hinderance is, a secret infidelity prevailing in
men's hearts. Alas, sirs, we do not sure believe men's misery;
we do not believe sure the threatenings of God are true. Did
we verily believe that all the unregenerate and unholy shall
be eternally tormented, oh how could we hold our tongues
when we are among the unregenerate : howeould we choose
but burst out into tears when we look them in the face, as
the prophet did when he looked upon Hazael? especially
when they are our kindred or friends that are near and dear
to us ? Thus doth secret unbelief consume the vigour of
each grace and duty. Oh Christians, if you did verily
believe that your poor neighbour, or wife, or husband, or
child, should certainly lie for ever in the flames of hell,
except they be thoroughly changed before death doth snatch
them hence, would not this make you cast off all discourage-
ments, and. lie at them day and night till they were per-
suaded ? How could you hold your tongue, or let them
alone another day, if this were soundly believed ? If vou
THE SAINT'S EVERLASTING REST. 147
were sure that any of your dear friends that are dead, were
now in hell, and persuading to repentance would get him
out again, would not you persuade him day and night, if he
were in hearing? And why should you not do as much
then to prevent it, while he is in your hearing, but that you
do not believe God's word that speaks the danger? Oh
were it not for this cursed unbelief, our own souls and our
neighbour's would gain more by us than they do.
3. This faithful dealing with men for their salvation, is
much hindered also by our want of compassion to men's
souls. We are hard hearted and cruel toward the misera-
ble ; and therefore (as the priest and the Levite did by the
wounded man) we look on them, and pass by. O what
tender hearts could endure to look upon a poor, blind, forlorn
sinner, wounded by sin, and captivated by Satan, and never
once open their mouths for his recovery ! What though he
be silent, and do not desire thy help ! yet his misery cries
aloud ; misery is the most effectual suitor to one that is com-
passionate : if God had not heard the cry of our miseries
before he heard the cry of our prayers, and been moved by
his own pity before he was moved by our importunity, we
might have long enough continued the slaves of Satan.
Alas, what pitiful sights do we daily see! The ignorant,
the profane, the neglecters of Christ and their souls : their
sores are open and visible to all : and yet we do not pity
them. You will pray to God for them, in customary duties,
that God would open the eyes, and turn the hearts, of your
friends and neighbours; and why do you not endeavour
their conversion if you desire it? and if you do not desire
it, why do you ask it ? Doth not your negligence convince
you of hypocrisy in your prayers, and of abusing the Most
High God with your deceitful words? Your neighbours are
near you, your friends are in the house with you, you eat, and
drink, and work, and walk, and talk with them, and yet you
say little or nothing to them. Why do you not pray them to
consider and return, as well as pray to God to convert and
turn them ? Have you as oft begged of them to think on
their ways, and to reform, as you have taken on you to beg
of God that they may so do? What if you should see your
neighbour fallen into a pit, and you. should presently fall
down on your knees, and pray God to help him out, but
would neither put forth your hand to help him, nor once
persuade or direct him to help himself, would not any man
censure you to be cruel and hypocritical ? What the Holy
Ghost saith of men's bodily miseries, I may say much more
of the misery of their souls : " If any man seeth his brother
In need, and shutteth up his compassion from him, how
dwelleth the love of God in him?" Or what love hath he
148 THE SAINT7S EVERLASTING REST.
to his brother's soul ? The charity of our ignorant fore-
fathers may rise up in judgment against us and condemn
us : they would give all their estates almost, for so many
masses, or pardons, to deliver the souls of their friends from
a feigned purgatory ; and we will not as. much as admonish
and entreat them, to save them from the certain flames of
hell.
4. Another hinderance is, a base man-pleasing disposition
that is in us. We are so loath to displease men, and so
desirous to keep in credit and favour with them, that it
makes us neglect our own duty. A foolish physician he is,
and a most unfaithful friend, that will let a sick man-die for
fear of troubling him. And cruel wretches are we to our
friends, that will rather suffer them to go quickly to hell,
than we will anger them, or hazard our reputation with
them. If they did but fall in a swoon, we would rub them,
and pinch them, and never stick at hurting them. If they
were distracted, we would bind them with chains, and we
would please* them in nothing that tended to their hurt.
And yet when they are beside themselves in point of salva-
tion, and in their madness posting on to damnation, we will
not stop them, for fear of displeasing them. " How can
those men be Christians that love the praise and favour of
men, more than the favour of God ?" John xii, 43. " For if
they yet seek to please men, they are no longer the servants of
Christ," Gal. i, 10. To win them indeed, they must become
all things to all men ; but to please them to their destruc-
tion, and let them perish, that we may keep our credit with
them, is a course so base and barbarously cruel, that he that
hath the face of a Christian should abhor it.
5. Another common hinderance is, a sinful bashfulness*
When we should labour to make men ashamed of their sins,
we are ourselves ashamed of our duties. May not these
sinners condemn us, when they will not blush to swear or
be drunk, and we blush to tell them of it, and persuade them
from it ? Sinners will boast of their sins, and show them in
the open streets: and shall not we be as bold in drawing
them from sin? Not that I would have inferiors forget their
distance in admonishing their superiors ; but do it with all
humility, and submission, and respect. But yet I would
much less have them forget their duty to God and their
friends, be they never so much their superiors : it is a thing
that must be done. Bashfulness is unseemly in cases of flat
necessity. And indeed it is not a work to be ashamed of;
to obey God in persuading men from their sins to Christ,
and helping to save their souls, is not a business for a man
to blush at. Yet, alas, what abundance of souls have been
neglected through the prevailing of this sin ! Even the most
THE SAINT'S EVERLASTING REST. 149
of us are heinously guilty in this point. Reader, is not this
thy own case ? Hath not thy conscience told thee of thy
duty many a time, and put thee on to speak to poor sinners,
lest they perish ? And yet thou hast been ashamed to open
thy mouth to them, and so let them alone to sink or swim ;
believe me, thou wilt ere long be ashamed of this shame :
O read those words of Christ,' and tremble : " He that is
ashamed of me, and my words, before this adulterous gene-
ration, of him will the Son of man be ashamed before his
Father and the angels."
6. With many also pride is a great impediment. If it were
to speak to a great man, they would do it, so it would not
displease him. But to go among a company of ignorant
beggars, or mean persons, and to sit with them in a smoky,
nasty cottage, and there to exhort them from day to day ;
where is the person that will do it? Many will much rejoice
if they have been instruments of converting a gentleman,
(and they have good cause,) but for the common multitude,
they look not after them : as if God were a respecter of the
persons of the rich, or the souls of all were not alike to him.
Alas, these men little consider how low Christ did stoop to
us ! When the God of glory comes down in flesh to worms,
and goeth preaching up and down among them from city to
city. Not the silliest women that he thought too low to
confer with : few rich, and noble, and wise, are called. It
is the poor that receive the glad tidings of the gospel.
Objection. O but, saith one, I am of so weak parts that I
am unable to manage an exhortation ; especially to men of
strong parts and understanding.
I answer, 1. Set those upon the work who are more able.
2. Yet do not think that thou art so excused thyself, but use
faithfully that ability which thou hast ; not in teaching those
of whom thou shouldst learn, but in instructing those that are
more ignorant than thyself, and in exhorting those that are
negligent in the things which they do know. If you cannot
speak well yourself, yet you can tell them what God speak-
eth in his word. It is not the excellency of speech that
winneth the souls ; but the authority of God manifested by
that speech, and the power of his word in the mouth of the
instructer. A weak woman may tell what God saith in the
plain passages of the word, as well as a learned man. If you
cannot preach to them, yet you can say, Thus it is written.
One of mean parts may remember the wisest of their duty
when they forget it.
Objection. It is my superior ; and is it fit for me to teach
or leprove my betters ? Must the wife teach the husband,
of whom the Scripture biddeth them to learn ? Or must the
child teach the parents, whose duty it is to teach them ?
13*
150 the saint's everlasting rest.
I answer, 1. It is fit that husbands should be able to teach
their wives, and parents to teach their children; and God
expecteth they should be so, and therefore commandeth
the inferiors to learn of them. But if they, through their
negligence, disable themselves, or through their wickedness
bring their souls into such misery, then it is themselves, and
not you, that break God's order, by bringing themselves into
disability and misery.
Matter of mere orders and manners must be dispensed
with in cases of flat necessit}^ Though it were your min-
ister, you must teach him in such a case. It is the part of
parents to provide for their children, and not children for
their parents; and yet if the parents fall into want, must
not the children relieve them? It is the part of the husband
to dispose of the affairs of the family and estate ; and yet if
he be sick, or beside himself, must not the wife do it ? The
rich should relieve the poor ; but if the rich fall into beggary,
they must be relieved themselves. It is the work of a phy-
sician to look to the health of others ; and yet if he fall sick,
somebody must help him. So must the meanest servant
admonish his master, and the child his parent, and the wife
her husband, and the people their ministers, in cases of neces-
sity. Yet, secondly, let me give you these two cautions here:
1. That you do not pretend necessity when there is none,
out of a mere desire of teaching. There is scarce a more
certain discovery of a proud heart, than to be more desirous
to teach than to learn ; especially toward those that are fitter
to teach us.
2. And when the necessity of your superiors doth call for
your advice, yet do it with all possible humility, modesty,
and meekness. Let them discern your reverence and sub-
mission in the humble manner of your addresses to them.
Let them perceive that you do it not out of a mere teaching
humour, or proud self conceitedness. If a wife should tell
her husband of sin in a masterly railing manner ; or if a
servant reprove his master, or a child his father, in a saucy
way, what good could be expected fiom such reproof? But
if they should meekly and humbly open to him his sin and
danger, and entreat him to bear with them in what God
commandeth ; and if they could by tears testify their sense
of his case ; what father, or master, or husband, could take
this ill ?
Objection. But, some may say, this will make all as preach-
ers, and cause all to break over the bounds of their callings.
I answer, 1. This is not taking a pastoral charge of souls,
nor making an office or calling of it, as preachers do.
2. And in the way of our callings, every good Christian is
a teacher, and hath a charge of his neighbour's soul. Let i.fc-
THE SAINT'S EVERLASTING REST. 151
be only the voice of a Cain to say, " Am I my brother's
keeper ?" I would one of these men, that are so loath that
private men should teach them, to tell me, What if a man
fall down in a swoon in the streets, though it be your father,
or superior, would you not take him up presently, and use
all means to recover him ? Or would you let him lie and
die, and say, It is the work of the physician, and not mine :
I will not invade the physician's calling ? In two cases every
man is a physician ; first, in case of necessity, and when a
physician cannot be had ; and secondly, in case the hurt be
so small, that every man can do as well as the physician.
And in the same two cases every man must be a teacher.
Objection. Some will further object to put off this duty,
that the party is so ignorant, or stupid, or careless, or rooted
in sin, and hath been so oft exhorted in vain, that there is
no hope.
I answer, How know you when there is no hope ? Cannot
God yet cure him? And have not many as far gone been
cured ? Should not a merciful physician use means while
there is life? And is it not inhuman cruelty in you to give
up your friend to the devil as hopeless, upon mere back-
wardness to your duty, or upon groundless discouragements?
What if you had been so given up yourself when you were
ignorant ?
Objection. But " we must not cast pearls before swine, nor
give that which is holy to dogs."
I answer, That is but a favourable dispensation of Christ
for your own safety. When you are in danger of being 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 contemptuous swine.
Objection. O but it is a friend that I have all my depend-
ence on ; and by telling him of his sin and misery, I may
lose his love, and so be undone.
I answer, Sure no man that hath the face of a Christian
will for shame own such an objection as this. Yet, I doubt,
it oft prevaileth in the heart. Is his love more to be valued
than his safety? Or thy own benefit by him than the salva-
tion of his soul ? Or wilt thou connive at his damnation,
because he is thy friend ? Is that thy best requital of his
friendship ? Hadst thou rather he should burn for ever in
hell, than thou shouldst lose his favour, or the maintenance
thou hast from him ?
To conclude this use, that I may prevail with every soul
that feareth God, to use their utmost diligence to help all
about them to this blessed rest, let me entreat you to consi-
der these following motives :
152 the saint's everlasting rest.
1. Consider, Nature teacheth the communicating of good,
and grace doth especially dispose the soul thereto ; the
neglect therefore of this work, is a sin both against nature
and grace.
Would you not think that man or woman unnatural, that
would let their children or neighbours famish in the streets,
while they have provision at hand ? And is not he more
unnatural, that will let his children or neighbours perish
eternally, and will not open his mouth to save them ? Cer-
tainly this is most barbarous cruelty. We account an
unmerciful, cruel man, a very monster, to be abhorred of
all. Many vicious men are too much loved in the world,
but a cruel man is abhorred of all. Now that it may appear
to you what a cruel thing this neglect of souls is, do but
consider these two things : First, how great a work it is*
Secondly, how small a matter it is that thou refusest to do
for the accomplishing so great a work. First, It is to save
thy brother from eternal flames, that he may not there lie
roaring in endless remediless torments. It is to bring him
to the everlasting rest, where he may live in inconceivable
happiness with God. Secondly, And what is it that you
should do to help him herein ? Why, it is to persuade him,
and lay open to him his sin, and his duty, his misery, and
the remedy, till you have made him willing to yield to the
offers and commands of Christ. And is this so great a
matter for to do, to the attaining such a blessed end ? Is
not the soul of a husband, or wife, or child, or neighbour,
worth a few words ? It is worth this, or it is worth nothing.
If they lay dying in the streets, and a few words would
save their lives, would not every man say, he was a cruel
wretch that would let them perish rather than speak to
them ? Even the covetous hypocrite, that James reproveth,
would give a few words to the poor, and say, " Go and be
warmed, and be clothed." What a barbarous, unmerciful
wretch then art thou, that wilt not vouchsafe a few words
of serious, sober admonition, to save the soul of thy neigh-
bour or friend ! Cruelty and unmercifulness 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 as eternity
is of greater moment than this short time.
Alas ! you do not see or feel what case their souls are in
when they are in hell, for want of your faithful admonition.
Little know you what many a soul may now be feeling,
who have been your neighbours and acquaintance, and died
in their sins, on whom you never bestowed one hour's sober
advice for preventing their unhappiness. If you knew their
misery, you would now do more to bring them out of hell ;
but, alas ! it is too late, you should have done it while they
THE SAINT'S EVERLASTING REST. 153
were with you ; it is now too late. As one said of physi-
cians, " That they were the most happy men, because all
their good deeds and cures were seen above ground to their
praise, but all their mistakes and neglects were buried out
of sight ;" so I may say to you, Many a neglect of yours to
the souls about you, may be now buried with those souls in
hell, out of your sight, and therefore now it doth not much
trouble you ; but, alas ! they feel it, though you feel it not.
Jeremiah cried out, "My bowels, my bowels, I cannot hold
my peace," because of a temporal .destruction of his people :
and do not our bowels yearn ? And can we hold our peace
at men's eternal destruction ?
2. Consider, What a rate Christ did value souls at, and
what he hath done toward the saving of them: he thought
them worth his blood, and shall not we think them worth
the breath of our mouths ? Will you not do a little, where
he hath done so much ?
3. Consider, What a deal of guilt this neglect doth lay
upon thy soul. First, thou art guilty of the murder and
damnation of all those souls whom thou dost neglect. ' He
that standeth by, and seeth a man in a pit, and will not pull
him out if he can, doth drown him. And he that standeth
by, while thieves rob him, or murderers kill him, and will
not help him if he can, is accessary to the fact. And so he
that will silently suffer men to damn their souls, or will let
Satan and the world deceive them, and not offer to help
them, will certainly be judged guilty of damning them. And
is not this a most dreadful consideration? O sirs, how many
souls then have every one of us been guilty of damning!
what a number of our neighbours and acquaintance are dead*
in whom we discerned no signs of sanctification, and we
never once plainly told them of it, or how to be recovered !
If you had been the cause but of burning a man's house
through your negligence, or of undoing him, or destroying
his body, how would, it trouble you as long as you lived ?
If you had but killed a man unadvisedly, it would much
disquiet you. We have known those that have been guilty
of murder, that could never sleep quietly after, nor have
one comfortable day, their own consciences did so vex and
torment them. O what a heart must thou have, that hast
been guilty of murdering such a multitude of precious souls !
Remember this, when thou lookest thy friend or carnal
neighbour in the face ; and think with thyself, can I find in
my heart, through my silence and negligence, to be guilty
of his everlasting burning in hell? Methinks such a thought
should even untie the tongue of the dumb.
Secondly. And as you are guilty of their perishing, so are
you of every sin which in the mean time they commit. If
154 the saint's everlasting rest.
they were converted, they would break off their course of
sinning : and if you did your duty, you know not but they
might be converted. As he that is guilty of a man's drunk-
enness, is guilty of all the sins which that drunkenness doth
cause him to commit : so he that is guilty of a man's con-
tinuing unregenerate, is also guilty of the sins of his unre-
generacy. How many curses and oaths, and other sins of a
most heinous nature are many of you guilty of, that little
hink of it ? You that take much pains for your own souls,
and seem fearful of sinning, would take it ill of one that
should tell you, that you are guilty of weekly, or daily
whoredoms, and drunkenness, and swearing, and lying.
And yet it is too true, even beyond all denial, by your
neglect of helping those who do commit them.
Thirdly. You are guilty also of all those judgments which
those men's sins bring upon the town or country where they
live. I know you are not such atheists, but you believe it
is God that sendeth sickness, and famine, and war : and
also that it is only sin that moveth him to this indignation.
What doubt then is there, but you are the cause of judg-
ments, who do not strive against those sins which cause
them? God hath staid long in patience, to see if any would
deal plainly with the sinners of the times, and so free their
own souls from the guilt : but when he seeth that there is
none, but all become guilty, no wonder then if he lay the
judgment upon all. We have all seen the drunkards, and
heard the swearers in our streets, and we would not speak
to them : we have ail lived in the midst of an ignorant,
worldly, unholy people, and we have not spoke to them
with earnestness, plainness, and love; no wonder then if
God speak in his wrath, both to them and us. Eli did not
commit the sin himself, and yet he speaketh so coldly
against it,-that he must bear the punishment. God locketh
up the clouds, because we have shut up our mouths. The
earth is grown as hard as iron to us, because we have hard-
ened our hearts against our miserable neighbours. The
cries of the poor for bread are loud, because our cries against
sin have been so low. Sicknesses run apace from house to
house, and sweep away the poor unprepared inhabitants,
because we swept not out the sin that breedeth them. As
Christ said in another case, Luke xix, 30, " If these should
hold their peace, the stones would speak :" so, because we
held our peace at the ignorance, ungodliness, and wickedness
of our places, therefore do these plagues and judgments speak.
4. Consider, What a thing it will be, to look upon your
poor friends in those flames, and to think that your neglect
was a great cause of it ! And that there was a time when
you might have done much to prevent it. If you should
THE SAINT'S EVERLASTING REST. 155
there perish with them, it would be no small aggravation of
your torment ! If you be in heaven, it would sure be a sad
thought, were it possible that any sorrow could dwell there,
to hear a multitude of poor souls, there to cry out for ever:
O if you would but have told me plainly of my sin and
danger, and dealt roundly with me, I might have escaped
all this torment, and been now in rest ! O what a sad voice
will this be !
5. Consider, How diligent are the enemies of these poor
souls to draw them to hell. And if nobody be diligent in
helping them to heaven, what is like to become of them ?
The devil is tempting them day and night: their inward
lusts are still working and withdrawing them : the flesh is
still pleading for its delights and profits : their old compa-
nions are ready to entice them to sin, and to disgrace God's
ways and people to them, and to contradict the doctrine of
Christ that should save them, and to increase their dislike
of holiness. Seducing teachers are exceeding diligent- in
sowing tares, and in drawing off the unstable from the way
to life : and shall a seducer be so unwearied in proselyting
poor unguarded souls to his fancies ? And shall not a sound
Christian be much more unwearied in labouring to win men
to Christ and life ?
6. Consider, The neglect of this doth very deeply 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 ; what
hast thou done toward this? How many hast thou dealt
faithfully with ? I have oft observed, that the consciences
of dying men very much wound them for this omission.
For my own part, (to tell you my experience,) whenever I
have been near death, my conscience hath accused me more
for this than for any sin: it would bring every ignorant,
profane neighbour to my remembrance, to whom I never
made known their danger : it would tell me, thou shouldst
have gone to them in private, and told them plainly of
their desperate danger, without bashfulness, or daubing,
though it had been when thou shouldst have eaten or slept,
if thou hadst no other time : conscience would remember
me, how at such a time, 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 by halves, and to little purpose.
The Lord grant I may better obey conscience hereafter
while I live and have time, that it may have less to accuse
me of at death !
7. Consider, lastly, The happy consequences of this work,
where it is faithfully done. To name some :
156 the saint's everlasting rest.
1. Yon may be instrumental in that blessed work of
saving souls, a work that Christ came down and died for, a
work that the angels of God rejoice in : for, saith the Holy
Ghost, " If any of you do err from the truth, and one con-
vert him, let him know, that he which converteth the sinner
from the error of his way, shall save a soul from death, and
shall hide a multitude of sins," James v, 19, 20. And how
can God more highly honour you, than to make you instru-
ments in so great a work ?
2. Such souls will bless you here and hereafter. They
may be angry with you at first ; but if your words succeed,
they will bless the day that ever they knew you, and bless
God that sent you to speak to them.
3. It bringeth much advantage to yourselves : first, it will
increase your graces both as it is a course that God will
bless, and as it is an acting of them in this persuading of
others ; he that will not let you lose a cup of water which
is given for him, will not let you lose these greater works
of charity; besides, those that have practised this duty,
must find, by experience, that they never go on more pros-
perously toward heaven, than when they do most to help
others thither with them : it is not here as with worldly
treasure, the more you give away, the less you have : but
the more you give, the more you have : the setting forth
Christ in his fulness to others, will warm your own hearts ;
the opening the evil and danger of sin to others, will increase
your hatred of it. Secondly, it will increase your glory as
well as your grace, both as a duty which God will reward,
(" For they that convert many to righteousness shall shine
as the stars for ever and ever,55) Dan. xii, 3, and also as we
shall there behold them in heaven, and be their associates
in blessedness, whom God made us here the instruments to
convert. Thirdly, however, it will give as much peace of
conscience, whether we succeed or not, to think that we
were faithful, and did our best to save them, and that we
are clear from the blood of all men. Fourthly, besides,
that is a work, that if it succeed, doth exceedingly rejoice
an honest heart : he that hath any sense of God's honour,
or the least affection to the soul of his brother, must needs
rejoice much at his conversion, whosoever be the instrument,
but especially when God maketh ourselves the means of so
blessed a work.
For my own part, it is an unspeakable comfort to me,
that God hath made me an instrument for the recovering
of so many from bodily diseases, and saving their natural
lives : but all this is nothing to the comfort I have in the
success of my labours, in the conversion and confirmation
of souls ; it is so great a joy to me, that it drowneth the
THE SAINT'S EVERLASTING REST. 157
painfullness of my daily duties, and the trouble of my daily
languishing and bodily griefs. And maketh all these, with
all oppositions and difficulties in my work, to be easy: and
of all the personal mercies that ever I received, next to his
love in Christ to my soul, I most joyfully bless him for the
plenteous success of my endeavours upon others : O what
fruits then might I have seen, if I had been more faithful,
and plied the work in private and public as I ought ! I know
we have need to be very jealous of our deceitful hearts in
this point, lest our rejoicing should come from our pride.
Naturally, we would every man be in the place of God, and
have the praise of every good work ascribed to ourselves :
but yet to imitate our Father in goodness, and to rejoice in
that degree we attain to, is the part of every child of God.
I tell you therefore, to persuade you from my own experi-
ence, that if you did but know what a joyful thing it is to
be an instrument for the saving of souls, you would set
upon it presently, and follow it night and day through the
greatest discouragements and resistance.
And thus I have showed you what should persuade you
to this duty. Let me now conclude with a word of entreaty;
First, to all the godly in general. Secondly, to some above
others in particular.
CHAPTER XII.
AN ADVICE TO SOME MORE PARTICULARLY, TO HELP OTHERS TO
THIS REST.
Up then, every man that hath a tongue, and is a servant of
Christ, and do something of this 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 the
saving of souls ? He that will pronounce you blessed at the
last day, and sentence you to the kingdom prepared for you,
because you fed him, and clothed him, and visited him in
his members, will surely pronounce you blessed for so great
a work as the bringing over of 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. O if you have the
hearts of Christians, or of men, in you, let them yearn
toward your poor, ignorant, ungodly neighbours ! Alas,
there is but a step betwixt them and death and hell ; many
hundred diseases are waiting ready to seize them, and if
they die unregenerate, they are lost for ever. Have you
hearts of rock, that cannot pity men in such a case ? If you
14
158 THE SAINT S EVERLASTING REST.
believe not the word of God, how are you Christians your-
selves ? If you do but believe it, why do you not bestir you
to help others? Do you not care who is damned, so you be
saved ? If so, you have as much cause to pity your own-
selves ; for it is a frame of spirit inconsistent with grace :
should you not rather say, as the lepers of Samaria, Is it
not a day of glad tidings, and we sit still and hold our
peace ? Hath God had so much mercy on you, and will
you have no mercy on your poor neighbours ? You need
not go far to find objects for your pity : look but into the
streets, or into the next house to you, and you will proba-
bly find some. Have you not a neighbour that sets his
heart below, and neglecteth eternity ? What blessed place
do you live in, where there is none such ? If there be not
some of them in thine own family, it is well; and yet art
thou silent? Dost thou live close by them, or meet them
in the streets, or labour with them, or travel with them, or
sit still and talk with them, and say nothing to them of their
souls, or the life to come ? If their houses were on fire,
thou wouldst run and help them : and wilt thou not help
them when their souls are almost at the fire of hell? If
thou knowest but a remedy for their diseases, thou wouldst
tell it them, or else thou wouldst judge thyself guilty of
their death. Cardan speaks of one that had a receipt that
would dissolve the stone in the bladder, and he makes no
doubt but that man is in hell, because he never revealed it
to any before he died : what shall we say then of them that
know the remedy for curing souls, and do not reveal it ; nor
persuade men to make use of it ? Is it not hypocrisy to
pray " that God's name may be hallowed," and never endea-
vour to bring men to hallow it ? And can you pray, " Let
thy kingdom come ;" and yet never labour for the coming
or increase of that kingdom ? Is it not grief to your hearts
to see the kingdom of Satan flourish, and to see him lead
captive such a multitude of souls ? You say you are sol-
diers of Christ: and will you do nothing against his pre-
vailing enemies ? You pray also daily, " that his will may
be done ;" and should you not daily then persuade men to
do it ? You pray, " that God would forgive them their
sins, and that he would not lead them into temptation, but
deliver them from evil ;" and yet will you not help them
against temptations, nor help to deliver them from the
greatest evil? Nor help them to repent and believe, that
they may be forgiven ? Alas, that your prayers and your
practice should so much disagree ! Look about you there-
fore, Christians, with an eye of compassion on the sinners
about you ; be not like the priest or Levite that saw the
man wounded, and passed by i God did not so pass by you,
THE SAINT'S EVERLASTING REST. 159
when it was your own case. Are not the souls of your
neighbours fallen into the hands of Satan ? Doth not their
misery cry out to you, Help, help ! As you have any com-
passion toward men in the greatest misery, help ! As you
have the hearts of men, and not of tigers in you, help !
But as this duty lieth upon all in general, so upon some
more especially, according as God hath called or qualified
them thereto. To them, therefore, more particularly, I will
address my exhortation : whether they be such as have
more opportunity and advantages for this work, or such as
have better abilities to perform it.
1. All you that God hath given more learning and know-
ledge to, or endued with better utterance than your neigh
bours, God expecteth this duty especially at your hand.
The strong are made to help the weak, and those that see,
must direct the blind. God looketh for this faithful im-
provement of your parts and gifts, which, if you neglect, it
wrere better for you that you never had received them : for
they will but further your condemnation, and be as useless
to your own salvation as they are to others.
2. All those that have especially familiarity with some
ungodly men, and that have interest in them, God looks for
this duty at their hands. Christ himself did eat and drink
with the publicans and sinners, but it was only to be their
physician, and not their companion. God might give you
interest in them to this end, that you might be a means of
their recovery. They that will not regard the words of
another, will regard a brother, or sister, or husband, or
wife, or near friend : besides that, the bond of friendship
doth engage you to more kindness and compassion.
3. Physicians that are much about dying men, should in
a special manner make a conscience of this duty : they have
a treble advantage. First, they are at hand. Secondly, they
are with men in sickness and dangers, when the ear is more
open, and the heart less stubborn than in time of health.
He that made a scorn of godliness before, will hear counsel
then, if ever he will hear it. Thirdly, besides, they look
upon their physician as a man in whose hand is their life :
or who at least may do much to save them, and therefore
they will the more regard his advice. Therefore you that
are of this honourable 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. Help to fit your patients for heaven,
and whether you see they are for life or death, teach them
both how-to live and how to 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
160 THE SAINT S EVERLASTING REST.
their eminent piety, vindicated their profession from the
common imputation of atheism and profaneness.
4. Another sort that have excellent advantage for this
duty, are men that have wealth and authority, and are of
great place or command in the world, especially that have
many who live in dependence on them. O what a world
of good might gentlemen and lords do, that have a great
many tenants, and that are the leaders of the country, if
they had but hearts to improve their interest and advantage I
Little do you that are such, think of the duty that lies upon
you in this. Have you not all honour and riches from God ?
Is it not evident then, that you must employ them for the
advantage of his service? Do you not know who hath said,
" That to whom men commit much, from them they will
expect the more ?"
You have the greatest opportunities to do good, of most
men in the world. Your tenants dare not contradict you,
lest you dispossess them or their children of their habita-
tions : they fear you more than the threatenings of the
Scriptures ; they will sooner obey you than God. If you
speak to them of God and their souls, you may be regarded,
when even a minister shall be despised. O therefore as you
value the honour of God, your own comfort, and the salva-
tion of souls, improve your interest to the utmost for God.
Go visit your tenants' and neighbours' houses, and see
whether they worship God in their families, and take all
opportunities to press them to their duties. Do not despise
them, because they are poor or simple. Remember, God
is no respecter of persons ; your flesh is of no better metal
than theirs ; nor will the worms spare your faces or hearts,
any more than theirs ; nor will your bones or dust bear the
badge of your gentility : you must be all equals when you
stand in judgment; and therefore help the soul of a poor
man, 'as well as if he were a gentleman : and let men see
that you excel others as much In piety, heavenliness, com-
passion, and diligence in God's work, as you do in riches
and honour.
I confess you are like to be singular if you take this course }
but then remember, you shall be singular in glory, for " few
great, and mighty, and noble are called."
5. Another sort that have special opportunity to help
others to heaven, are the ministers of the gospel : as they
have, or should have, more ability than others, so it is the
very work of their calling ; and every one expecteth it at
their hands, and will better submit to their teachers than to
others. I intend not these instructions so much to teachers,
as to others, and therefore I shall say but little to them;
and if all, or most ministers among us were as faithful and
THE SAINT'S EVERLASTING REST. l6l
diligent as some, I would say nothing. But because it is
otherwise, let me give these two or three words of advice
to my brethren in this office.
1. Be sure that the recovering and saving souls, be the
main end of your studies and preaching. O do not propound
any low and base ends to yourselves. This is the end of
your calling, let it be also the end of your endeavours. God
forbid that you should spend a week's study to please the
people, or to seek the advancing your own reputations.
Dare you appear in the pulpit on such a business, and speak
for yourselves, when you are sent and pretend to speak for
Christ? Set out the work of God as skilfully as you can;
but still let the winning of souls be yo*ur end, and always
judge that the best means, that most conduceth to the end.
Do not think that God is best served by a neat, starched
oration : but that he is the able, skilful minister, that is best
skilled in the art of instructing, convincing, persuading, and
that is the best sermon that is best in these. Let the vigour
also of your persuasions show that you are sensible on how
weighty a business you are sent. Preach with that serious-
ness and fervour as men that believe their own doctrine,
and know their hearers must either be prevailed with or be
damned. What you would do to save them from everlast-
ing burning, that do while you have the opportunity, and
price in your hand, that people may discern you mean as
you speak ; and that you are not stage players, but preach-
ers of the doctrine of salvation. Remember what Cicero
saith, "That if the matter be never so combustible, yet if
you put not fire to it, it will not burn." And what Erasmus
saith, " That a hot iron will pierce, when a cold one will
not." And if the wise men of the world account you mad,
say as Paul, " If we are beside ourselves, it is to God :" and
remember that Christ was so busy in doing of good, that
his friends themselves began to lay hands on him, thinking
he had been beside himself, Mark iii.
2. The second and chief word of advice that I would give
you, is this: do not think that all your work is in studies,
and in the pulpit. I confess that is great ; but, alas ! it is
but a small part of your task. 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.
O learn of Paul, Acts xx, 19, 20, 31, to preach publicly,
and from house to house, night and day, with tears. Let
there not be a soul in your charge that shall not be particu-
larly instructed and watched over. Go from house to house
daily, and inquire how they grow in knowledge and holiness,
and on what grounds they build their hopes of salvation ;
14*
162 the saint's everlasting rest.
and whether they walk uprigntly and perform the duties of
their several relations, and use the means to increase their
abilities. See whether they daily worship God in their
families, and set them in -a way, and teach them how to do
it : confer with them about the doctrines and practice of
religion, and how they receive and profit by public teaching,
and answer all their carnal objections; keep in familiarity
with them, that you may maintain your interest in them,
and improve all your int^r^st for God. See that no seducers
creep in amongst them, or if they do, be diligent to counter-
mine them, and preserve your people from the infection of
heresies and schisms; or if they be infected, be diligent to
procure their recovery ; not with passion and lordliness, but
with patience and condescension : as Masculus did by the
Anabaptists, visiting them in prison, where the magistrate
had cast them, and there instructing and relieving them ;
and though they reviled him when he came, and called him
a false prophet, and antichristian seducer that thirsted for
their blood, yet he would not so leave them, till at last by
his meekness and love he had overcome them, and recovered
many to the truth, and to unity with the church.
If any be " weak in the faith, receive him, but not to
doubtful disputation." If any be too careless of their duties,
and too little savour the things of the Spirit, let them be
pitied, and not neglected : if any walk scandalously and
disorderly, deal with them for their recovery, with all dili-
gence and patience, and set before them the heinousness
and danger of their sin : if they prove obstinate, after all,
then avoid them, and cast them off: if they be ignorant, it
may be your fault as well as theirs ; but, however, they are
fitter to be instructed than rejected, except they absolutely
refuse to be taught. Christ will give you no thanks for
keeping or putting out such from his school that are unlearn-
ed, when their desire or will is to be taught. I confess it is
easier to shut out the ignorant, than to bestow our pains
night and day in teaching them ; but wo to such slothful,
unfaithful servants. Who then is a faithful and a wise
servant, whom his lord hath made ruler over his household,
to give them their meat in due season, according to every
one's age and capacity ? " Blessed is that servant, whom
his Lord, when he cometh, shall find so doing." O be not
asleep while the wolf is waking ! Let your eye be quick in
observing the dangers and strayings of your people. If
jealousies, heart burnings, or contentions arise among them,
quench them before they break out into raging, irresistible
flames. As soon as you discern any to turn worldly, or
proud, or factious, or self-conceited, or disobedient, or cold,
and slothful in his duty, delay not, but presently make out
THE SAINT'S EVERLASTING REST. 163
for hfs recovery : remember how many are losers in the loss
of a soul.
3. Do not daub, or deal slightly with any. Some will not
tell their people plainly of their sins, because they are great
men ; as if none but the poor should be plainly dealt with :
do not you so, but reprove them sharply, (though differently
and with wisdom,) that they may be sound in faith. God
doth sufficiently engage us to deal plainly ; he hath bid us
speak and fear not : he hath promised to stand by us ; and
he will be our security. I had rather hear from the mouth
of Balak, " God hath kept thee from honour ;" or from
Ahab, "Feed him with the bread and water of affliction ;"
than to hear conscience say, Thou hast betrayed souls to
damnation by thy cowardice and silence ; or to hear God say,
" Their blood will I require at thy hands :" or to hear from
Christ, the judge, " Cast the unprofitable servant into outer
darkness, where shall be weeping and gnashing of teeth ;"
yea, or to hear these sinners cry out against me in eternal
fire, and with implacable rage to charge me with their
undoing.
And as you must be plain and serious, so labour to be
skilful and discreet, that the manner may somewhat answer
the excellency of the matter. How oft have I heard a
stammering tongue, with ridiculous expressions, vain repe-
titions, tedious circumlocutions, and unseemly pronuncia-
tion, spoil most precious doctrine, and make the hearers
either loath it, or laugh at it ! How common are these
extremes, while one spoils the food of life by affectation,
and new-fashioned mincing, and pedantic toys, either setting
forth a little and mean matter with a great deal of froth,
and gaudy dressing ; or hiding excellent truths in a heap of
vain rhetoric on the other side ! How many by their slovenly
dressing make men loath the food of life, and cast up that
which should nourish them ! Such novices are admitted
into the sacred function, to the hardening of the wicked,
and the disgrace of the work of the Lord ; and those that
are not able to speak sense or reason, are made the ambas-
sadors of the Most High God.
O, therefore, let me beseech you my brethren, in the
name of the Lord, especially those that are more young
and weak, that you tremble at the greatness of this holy
employment, and run not up into a pulpit as boldly as into the
market place : study and pray, 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 or
weary to hear you : but that besides your clear unfolding
the doctrine of the gospel, you may also be masters of your
people's affections. It is a work that requireth your most
164 the saint's everlasting rest.
serious searching thoughts: running, hasty, easy studies,
bring forth blind births. When y©u are the most renowned
doctors in the church of God, alas, how little is it that you
know, in comparison of all that which you are ignorant of!
4. Be sure that your conversation be teaching as well as
your doctrine. Do not confute your doctrine by your prac-
tice. Be as forward in a holy and heavenly life, as you are
in pressing it on others. Let your discourse be as edifying
and spiritual, as you teach them theirs must be : for evil
language give them good ; and blessing for their cursing.
Suffer any thing, rather than the gospel and men's souls
should suffer : " Become all things [lawful] to all men, if by
any means you may win some." 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 their souls. Whatsoever
meekness, humility, condescension, or self denial, you teach
them from the gospel, O {each it them also by your undis-
sembled example. This is to be guides, and pilots, and
governors, of the church indeed.
What an odious sight is it, to see pride and ambition
preach humility ! and an earthly-minded man preach for
a heavenly conversation !
Do I need to tell you that are teachers of others, that we
have but a little while longer to preach ? And but a few
more breaths to breathe ? And then we must come down,
and be accountable for our work? Do I need to tell you,
that we must die, and be judged as well as our people ? Or
that justice is most severe about the sanctuary? And
"judgment beginneth at the house of God ?"
5. The last whom I would persuade to this great work of
helping others to the heavenly rest, is parents and masters
of families. All you that God hath intrusted with children
or servants, consider what duty lieth on you for furthering
their salvation. That this exhortation may be the more
effectual with you, I will lay down several considerations
for you seriously to think on.
1. What plain and pressing commands of God are there,
that require this great duty at your hand ! Deut. ri, 6, 7, 8,
" And these words which I command thee this day, shall
be in thy heart, and thou shalt teach them diligently to thy
children, speaking 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 how well is God
pleased with this in Abraham, Gen. xviii, 17, 19, " Shall I
hide from Abraham that thing which I do ? For I know
him, that he will command his children, and his household
after him, that they shall keep the way of the Lord."
Prav. xxii, 6, " Train up a child in the way he should got
THE SAINT'S EVERLASTING REST. 165
and when he is old, he will not depart from it." So that
you see it is a work that ihe Lord of heaven and earth hath
laid upon you; and how then dare you neglect it?
2. You will else be witnesses against your own souls :
your great care and pains, and cost for their bodies, will
condemn you for your neglect of their precious souls : you
can spend yourselves in toiling and caring for their bodies,
and even neglect your own souls, and venture them some-
times upon unwarrantable courses, and all to provide for
your posterity : and have you not as much reason to pro-
vide for their souls ? Do you not believe that your children
must be everlastingly happy or miserable? And should not
that be forethought, in the first place ?
3. Consider, God hath made your children to be your
charge ; yea, and your servants too : every one will confess
they are the minister's charge, and what a dreadful thing is
it for them to neglect them, when God hath told them, That
if they tell not the wicked of their sin and danger, their
blood shall be required at that minister's hands ! and is not
your charge as great and as dreadful as theirs ? Have not
you a greater charge of your own families than any minis
ter hath ? Yea, doubtless, and your duty it is to teach, and
admonish, and reprove them, and watch over them, at your
hands else will God require the blood of their souls. The
greatest charge it is that ever you were intrusted with, and
wo to you if you prove unfaithful, and betray your trust,
and suffer them to be ignorant for want of your teaching, or
wicked for want of your admonition or correction.
4. Look into the dispositions and lives of your children,
and see what a work there is for you to do. First, It is not
one sin that you must help them against, but thousands;
their name is legion, for they are many : it is not one weed
that must be pulled up, but the field is overspread with
them. Secondly, And how hard is it to prevail against any
one of them ! They are hereditary diseases, bred in their
natures : they are as near them as the very heart ; and how
tenacious are all things of that which is natural ! How hard
to teach a hare not to be afraid, or a lion or tiger not to be
fierce ! Besides, the things you must teach them are quite
above them ; yea, and clean contrary to the interest and
desires of their flesh : how hard is it to teach a man to be
willing to be poor and despised for Christ ; to deny them-
selves, and displease the flesh ; to forgive an enemy ; to love
those that hate us ; to watch against temptations ; to avoid
occasions and appearances of evil ; to believe in a crucified
Saviour ; to rejoice in tribulation ; to make God their delight
and love ; and to have their hearts in heaven, while they
live on earth ! I think none of this is easy ; they that think
166 the saint's everlasting rest.
otherwise, let them try and judge ; yet all this must be
learned, or they are undone for ever. If you help them not
to some trade, they cannot live in the world ; but if they
be destitute of these things, they shall not live in heaven.
If the mariner be not skilful, he may be drowned ; and if
the soldier be not skilful, he may be slain : but they that
cannot do the things above mentioned, will perish for ever;
" For without holiness no man shall see God." O that the
Lord would make all you that are parent? sensible, what a
work and charge doth lie upon you ! You that neglect this
important work, and talk to your families of nothing but
the world, I tell you the blood of souls lies on you : make
as light of it as you will, if you repent mot and amend, the
Lord will shortly call you to an account for the guilt of
your children's everlasting undoing.
5. Think with yourselves, what a world of comfort you
may have, if you be faithful in this duty : if you should not
succeed, yet you have freed your own souls ; and though it
be sad, yet you may have peace in your own consciences :
but if you do succeed, the comfort is inexpressible. For,
1. Good children will be truly loving to their parents ;
when a little matter will make ungodly children cast off
their very natural affections. 2. Good children will be most
obedient to you; they dare not disobey you, because of
the command of God, except you should command them
that which is unlawful, and then they must obey God
rather than men. 3. And if you should fall into want, they
would be most faithful in relieving you, as knowing they
are tied by a double bond of nature and of grace. 4. And
they will also be helpers of your souls; they will be
delighting you with holy conference and actions ; when
wicked children will be grieving you with cursing, and
swearing, or drunkenness, or disobedience. 5. But the
greatest joy will be when you shall say, " Here am I, and
the children thou hast given me." And are not all these
comforts enough to persuade you to this duty?
6. Consider further, That the very welfare of church and
state lieth mainly on this duty of well educating children;
and without this, all other means are like to be far less
successful. I seriously profess to you, that I verily think
all the sins and miseries of the land may acknowledge this
sin for their nurse. It is not good laws and orders that will
reform us, if the men be not good, and reformation begin
not at home ; when children go wicked from the hands of
their parents, in every profession they bring this fruit of
their education with them. I tell you seriously, this is the
cause of all our miseries in church and state, even the want
of a holy education of children. Many lay the blame on
THE SAINT'S EVERLASTING REST. 167
this neglect, and that ; but there is none hath so great a
hand in it as this.
7. I entreat you that are parents, to consider what excel-
lent advantages you have above all others for the saving of
your children.
1. They are under your hands while they are young, and
tender, and flexible ; but they come to ministers when they
are grown older, and stiffer, and settled in their ways, and
think themselves too good to be catechised. You have a
twig to bend, and we an oak : you have the young plants of
sin to pluck up, and we the deep-rooted vices. The con-
sciences of children are not so seared with a custom of
sinning, and long resisting grace, as others. You have the
soft and tender earth to plough in, and we have the hard
and stony ways, that have been trodden on by many years
practice of evil. We have a double task, first to unteach
* them, and then to teach them better ; but you have but one.
We must unteach them all that the world, and the flesh,
and wicked company, and the devil, have been diligently
teaching them in many years. You have them before they
are possessed with prejudice against the truth : but we have
them to teach, when they have many years lived among
those that have taught them to think God's ways to be
foolish. Doth not the experience of all the world show
you the power of education ? What else makes all the
children of the Jews to be Jews ? And all the children of
the Turks to be Mohammedans ? And of Christians to be
in profession Christian ? And of each sect or party in reli-
gion to follow their parents ? Now what an advantage have
you to use all this for the furtherance of their happiness !
2. Consider also, that you have the affections of your
children more than any others : none in the world hath
that interest in their hearts as you. You will receive that
counsel from an undoubted friend, that you would not from
an enemy, or a stranger. Now, your children know you
are their friends, and advise them in love ; and they cannot
but love you again. Nature hath almost necessitated them
to love you. O therefore, improve this your interest in them
for their good !
3. You have also the greatest authority over them. You
may command them, and they dare not disobey you, or else
it is your own fault, for the most part ; for you can make
them obey you in your business ; yea, you may correct
them to enforce obedience. Your authority also is the most
unquestionable authority in the world. The authority of
kings and parliaments has been disputed, but yours is past
dispute. And therefore if you use it not to bring them to
God, you are without excuse.
168 the saint's everlasting rest.
4. Besides, their dependence is on you for their main-
tenance. They know you can either give them, or deny
them what you have, and so punish and reward them at
your pleasure. But on ministers or neighbours they have
no such dependence.
5. Moreover, you that are parents know the temper and
inclinations of your children, what vices they are most
inclined to, and what instruction or reproof they most need:
but ministers cannot so well know this.
6. Above all, you are ever with them, and so have oppor-
tunity, as you know their faults, so to apply the remedy.
You may be still talking to them of the word of God, and
minding them of their state and duty, and may follow and
set home every word of advice, as they are in the house
with you, or in the shop, or in the field. O what an excel-
lent advantage is this, if you have hearts to use it! Espe-
cially you, mothers, remember this ; you are more with
your children, while they are little ones, than their fathers :
be you therefore still teaching them as soon as ever they
are capable of learning : you cannot do God such eminent
service yourselves as men ; but you may train up children
that may do it, and then you will have part of the comfort
and honour. What a deal of pains are you at with the
bodies of your children more than the fathers ? And what
do you suffer to bring them into the world ; and will not
you be at as much pains for the saving of their souls ? You
are naturally of more tender affections than men; and will it
not move you to think that your children should perish for
ever ? Therefore 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.
And thus I have showed you reason enough to make you
diligent in teaching your children.
Let us next hear what is usually objected against this by
negligent men.
Objection 1. We do not see but those children prove as
bad as others, that are taught the Scriptures, and brought
up so holily ; and those prove as honest men, that have none
of this ado with them.
Answer. Who art thou, O man, that disputest against
God ? Hath God charged you " to teach your children
diligently his word, speaking of it as you sit at home, and
as you walk abroad, as you lie down, and as you rise up ;"
and dare you reply, that it is as good let it alone? Why,
this is to set God at defiance ; and as it were to spit in his
face, and give him the lie. Will you take it well at your
servants, if when you command them to do a thing, they
should return you an answer, That they do not see but it
THE SAINT'S EVERLASTING REST. . 169
were as good let it alone? Wretched worm! darest thou
thus lift up thy head against the Lord that made thee, and
must judge thee? Is it not he that commandeth thee ? If
thou believe that this is the word of God, how darest thou
say it is as good disobey it ? This is devilish pride indeed,
when such sottish, sinful dust, shall think themselves wiser
than the living God.
2. But what if some prove bad that are well brought up ?
It is not the generality of them. Will you say that Noah's
family was no better than the drowned world, because there
was one Ham in it? Nor David's, because there was one
Absalom ? Nor Christ's, because there was one Judas ?
3. But what if it were so ? Have men need of the less
teaching, or the more ? You have more wit in the matters
of this world. You will not say, I see many labour hard,
and yet are poor, and therefore it is as good never to labour
at all : you will not say, Many that go to school learn
nothing, and therefore they may learn as much though
they never go ; or many that are great tradesmen break,
and therefore it is as good never to trade at all ; or many
plough and sow and have nothing come up, and therefore
it is as good never to plough more. What a fool were he
that should reason thus ! And is not he a thousand times
worse, that shall reason thus for men's souls ? Peter reasons
the clean contrary way, " If the righteous scarcely be saved,
where shall the ungodly and sinner appear ?" 1 Peter iv, 18.
And so doth Christ, Luke xiii, 24, " Strive to enter in at the
strait gate; for many shall seek to enter, and not be able."
Other men's miscarriages should quicken our diligence, and
not make us cast away ail. What should you think of that
man that should look over into his neighbour's garden, and
because he sees here and there a nettle or weed among
much better stuff, should say, WThy, you may see tkese men
that bestow so much pains in digging and weeding, have
weeds in their garden as well as I, that do nothing, and
therefore who would be at so much pains ? Just thus doth
the mad world talk. You may see now that those that
pray, and read, and follow sermons, have their faults as
well as we, and have wicked persons among them as well
as we : yea, but that is not the whole garden, as yours is;
it is but here and there a weed, and as soon as they spy it,
they pluck it up, and cast it away.
Objection 2. Some further object, It is the work of min-
isters to teach both us and our children, and therefore we
may be excused.
Answer 1. It is first your duty, and then the minister's.
It will be no excuse for you, because it is their work, except
you could prove it were only theirs. Magistrates must
15
170 the saint's everlasting rest.
govern both you and your children : doth it therefore follow
that you must not govern them ? It belongs to the school-
master to correct them, and doth it not belong also to you ?
There must go many hands to this great work; as to the
building of a house there must be many workmen, one to
one part, and another to another, and one must not leave
their part, and say it belongs to the other : so it is here in
the instructing of your children: first, you must do your
work, and then the minister must do his : you must be
doing it privately, night and day ; the minister must do it
publicly and privately, as oft as he can.
2. But as the case now stands with ministers, they are
disabled from doing that which belongs to their office, and
therefore you cannot now cast your work on them. I will
instance but in two things.
First, It belongs to their office to govern the church, and
to teach with authority ; and great and small are command-
ed to obey them, Heb. xiii, 7, 17. But this is unknown, and
hearers look on themselves as free men, that may obey or
not at their own pleasure. People think we have authority
to speak to them when they please to hear, and no more.
Nay, few of the godly themselves understand the authority
that their teachers have over them from Christ : they know
how to value a minister's gifts, but not how they are bound
to obey him because of his office : not that they should obey
him in evil, nor that he should be a final decider of all con-
troversies, nor should exercise his authority in things of no
^moment ; but as a schoolmaster may command his scholars
when to come to school, and what book to read, and what
form to be of; and as they ought to obey him, and learn of
him, and not to set their wits against his, but to take his
word, and believe him as their teacher, till they understand
as well as he, and are ready to leave his school; just so are
the people bound to obey and learn of their teachers. Now
this ministerial authority is unknown, and so ministers are
the less capable of doing their work, which comes to pass,
1. From the pride of man's nature, especially novices, which
makes men impatient of the reins of guidance and command:
% From the Popish error of implicit faith ; to avoid which,
we are driven as far into tne contrary extreme : and 3. From
the modesty of ministers, that are loath to show their com-
mission, and make known their authority, lest they should
be thought proud : as if a pilot should let the seamen run
the ship whither they will, for fear of being thought proud
in exercising hk authority.
Secondly^ A fai greater clog than this doth lie upon min-
isters, which few take notice of; and that is, the fewness
of ministers, -and the greatness of congregations. In the
THE SAINT'S EVERLASTING REST. 171
apostles5 time every church had a multitude of ministers,
and so it must be again, or we shall never come near that
primitive pattern ; and then they could preach publicly,
and from house to house : but now, when there is but one
or two ministers to many thousand souls, we cannot teach
them one by one. So that you see, you have little reason
to cast your work on the ministers, but should the more
help them by your diligence in your several families,
because they are already so. over-burdened.
Objection 3. But some will sa)^ We are poor men and
must labour for our living, and so must our children ; we
cannot have time to teach them the Scriptures, we have
somewhat else for them to do.
Jlnswer. And are not poor men subject to God, as well as
rich ? And are they not Christians ? And must they not
give account of their ways? And have not your children
souls to save or lose, as well as the rich? Cannot you find
time to speak to them as they are at their work ? Have you
not time to instruct them on the Lord's day? You can find
time to talk idly, as poor as you are; and can you find no
time to talk of the way to life ? You can find time on the
Lord's day for your children to play, or walk, or talk in
the streets, but no time to mind the life to come. Methinks
you should rather say to your children, I have no lands to
leave you : you have no hope of great matters here ; be sure
therefore to make the Lord your portion, that you may be
happy hereafter ; if you could get riches, they would shortly
leave you, but the riches of grace and glory will be ever-
lasting. Methinks you should say, as Peter, " Silver and
gold I have none, but such as I have, I give you." The
kingdoms of the world cannot be had by beggars, but the
kingdom of heaven may.
O what a terrible reckoning wil] many poor men have,
when Christ shall plead his cause and judge them! May
not he say, I made the way to worldly honours inaccessible
to you, that you might not look after it for yourselves or
your children ; but heaven I set open that you might have
nothing to discourage you: I confined riches and honours
to a [ew ; but my blood and salvation I offered to all, that
none might say, 1 was not invited : I tendered heaven to the
poor as well as the rich : I made no exception against the
meanest beggar ; why then did you not come yourselves,
and bring your children, and teach them the way to the
eternal inheritance ? Do you say you were poor ? ] Why, I
did not set heaven to sale for money ; I called those that
had nothing, to take it freely : only on condition they would
take me for their Saviour and Lord, and give up themselves
to me in obedience and love.
172 the saint's everlasting rest.
What can you answer Christ, when he shall thus convince
your Is it not enough that your children are poor and
miserable here, but you would have them be worse foi
everlasting ? If your children were beggars, yet if they
were such beggars as Lazarus, they may be conveyed by
angels into the presence of God. But believe it, as God will
save no man because he is a gentleman, so will he save no
man because he is a beggar. God hath so ordered it in his
providence, that riches are common occasions of men's
damnation, and will you think poverty a sufficient excuse?
The hardest point in all our work is to be weaned from the
world, and in love with heaven : and if you will not be
weaned from it, that have nothing in it but labour and sor-
row, you have no excuse. The poor cannot have time, and
the rich will not have time, or they are ashamed to be so
forward : the young think it too soon, and the old too late ;
and thus mosi men instead of being saved, have somewhat
to say against their salvation; and when Christ sendeth to
invite them, they say, " I pray thee have me excused." O
unworthy guest of such a blessed feast, and worthy to be
turned into everlasting burnings.
Objection 4. But some will object, We have been brought
tip in ignorance ourselves, and therefore we are unable to
teach our children.
Jlnswer. Indeed this is the very sore of the land ; but is it
not a pity that men should so receive their destruction by
tradition ? Would you have this course to go on thus still ?
Your parents did not teach you, and therefore you cannot
teach your children, and therefore they cannot teach theirs :
by this course the knowledge of God would be banished out
of the world, and never be recovered. But if your parents
did not teach you, why did not you learn when you came
to age ? The truth is, you had no hearts for it, for he that
hath not knowledge, cannot value it, or love it. But yet
though you have greatly sinned, it is not too late, if you
will but follow my faithful advice in these four points :
1. Get your hearts deeply sensible of your own sin and
misery, because of this long time which you have spent in
ignorance and neglect. Bethink yourselves when you are
alone; did not God make you, and sustain you" for his
service ? Should not he have had the youth and strength of
your spirits ? Did you live all this time at the door of eter»
nity? What if you had died in ignorance, where had you
been ? What a deal of time have you spent to little purpose?
Your life is near done, and your work all undone. You are
ready to die before you have learned to live. Should not
God have had a better share of your lives, and your souls
been more regarded and provided for? In the midst of these
THE SAINT'S EVERLASTING REST. 173
thoughts, cast down yourselves in sorrow, as at the feet of
Christ; bewail your folly, and beg pardon and recovering
grace.
2. Then think as sadly how you have wronged your chil-
dren. If an unthrift that hath sold all his lands, will lament
it for his children's sake, as well as his own, much more
should you.
3. Next set presently to work and learn yourselves. If
you can read, do; if you cannot, get some that can; and
be much amongst these that will instruct you ; be not
ashamed to be seen among learners, but be ashamed that
you had not learned sooner. God forbid you should be so
mad, as to say, I am now too old to learn; except you be
too old to serve God, and be saved, how can you be too old
to learn to be saved ? Why not rather, I am too old to
serve the devil and the world, I have tried them too long to
trust them any more. What if your parents had not taught
you any trade to live by? Would not you have set your-
selves, to learn, when you had come to age ? Remember
that you have souls to care for, as well as your children,
and therefore first begin with yourselves.
4. While you are learning yourselves, teach your children
what you do know ; and what 3^011 cannot teach them your-
selves, put them to learn of others that can ; persuade them
into the company of those who will be glad to instruct them.
Have you no neighbours that will be helpful to you herein ?
O do not keep yourselves strange to them, but go among
them, and desire their help, and be thankful to them, that
they will entertain you in their company. God forbid that
you should be like those that Christ speaks of, Luke xi, 52,
" that would neither enter into the kingdom of God them-
selves, nor suffer those that would, to enter.'3 God forbid
you should be such barbarous wretches, as to hinder your
children from being godly, and to teach them to be wicked !
If any thing that walks in flesh may be called a devil, I
think it is a parent that hindereth his children from salta-
tion : nay, I will say more, I verily think that in this they
are far worse than the devil. God is a righteous judge, and
will not make the devil himself worse than he is : I pray
you be patient while you consider it, and then judge your-
selves. They are the parents of their children, and so is not
the devil : do you think then that it is as great a fault in
him to seek their destruction, as in them? Is it as great a
fault for the wolf to kill the lambs, as. for their own dams to
do it ? Is it so horrid a fault for an enemy in war to kill a
child, or for a bear or mad dog to kill it, as for the mother
to dash its brains against a wall? You know it is not: do
you think then, that it is so hateful a thing in Satan to entice
15*
174 the saint's everlasting rest.
your children to sin and hell, and to discourage and dissuade
them from holiness, as it is in you? You are bound to love
them by nature, more than Satan is. O then, what people
are those that will teach their children, instead of holiness,
to curse, and swear, and rail, and backbite, to be proud and
revengeful, to break the Lord's day, and to despise his ways,
to speak wantonly and filthily, to scorn at holiness, and
glory in sin ! O when God shall ask these children, Where
learned you this language and practice ? and they shall say,
I learned it of my father or mother : I would not be in the
case of those parents for all the world ! Alas, is it a work
that is worth the teaching, to undo themselves for ever? Or
can they not without teaching learn it too easily of them-
selves? Do you need to teach a serpent to sting, or a lion
to be fierce ? Do you need to sow weeds in your garden ?
Will they not grow of themselves ? To build a house
requires skill and teaching, but a little may serve to set a
town on fire: to heal the wounded or the sick, requireth
skill ; but to make a man sick, or to kill him, requireih but
little. You may sooner teach your children to swear than
to pray ; and to mock at godliness, than to be truly godly.
If these parents were sworn enemies to their children, and
should study seven years, how to do them the greatest
mischief, they could not possibly find out a surer way, than
by drawing them to sin, and withdrawing them from God.
I shall therefore 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 faith-
ful to the great trust God hath put on them. O sirs ! if you
cannot do what you would do for them, yet do what you
can. Both church and state, city and country, groan under
the neglect of this weighty duty : your children know not
God, nor his laws ; but take his name in vain, and slight
his worship ; and you do neither instruct them nor correct
them, and therefore God doth correct both them and you.
You are so tender of them, that God is the less tender both
of 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 doing your duty to reform them ; even as
he that maketh a man drunk, is guilty of all the sin that he
committeth in his drunkenness. Will you resolve therefore
to set upon this duty, and neglect it no longer ? Remember
Eli : your children are like Moses in the baske-t, in the water,
ready to perish if they have not help. As ever you would
not be charged before God for murderers of their souls ; and
as ever you would not 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.
THE SAINT'S EVERLASTING REST. 175
You have heard that the God of heaven doth flatly com-
mand it : I charge every man of you therefore, upon your
allegiance to him, as you will very shortly answer the con-
trary at your peril, that you will neither refuse or neglect
this most necessary work. If you are not willing to do it,
now you know it to be so plain and so great a duty, you
are flat rebels, and no true subjects of Christ. If you are
willing to do it, but know not how, I will add a few words
of direction to help you.
1. Teach them by your own example, as well as by your
words. Be yourselves such as you would have them be:
practice is the most effectual teaching of children, who are
addicted to imitation, especially of their parents. Lead them
the way to prayer, and reading, and other duties. Be not
like base commanders, that will put on their soldiers, but
not go on themselves. Can you expect your children
should be wiser or better than you ! Let them not hear
those words out of your mouths, nor see those practices in
your lives, which you reprove in them. Who should lead
the way in holiness, but the father and master of the family?
It is a sad time when a master or father will not hinder his
family from serving God, but will give them leave to go to
heaven without him.
I will but name the rest of your direct duty for your
family. 1. You must help to inform their understandings.
2. To store their memories. 3. To rectify their wills. 4. To
quicken their affections. 5. To keep tender their consciences.
6. To restrain their tongues, and help them to skill in gra-
cious speech ; and to reform and watch over their outward
conversation.
To these ends, 1. Be sure to keep them, at least, so long
at school, till they can read English. It is a thousand pities
a reasonable creature should look upon a Bible, as upon a
stone, or a piece of wood. 2. Get them Bibles and good
books, and see that they read them. 3. Examine them
often what they learn. 4. Especially spend the Lord's day
in this work, and see that they spend it not in sports and
idleness. 5. Show them the meaning of what they read
and learn. 6. Acquaint them with, and keep them in com-
pany, where they may learn good, and keep them out of
that company that would teach them evil. 7. Be sure to
cause thern to learn some catechism, containing the chief
heads of divinity.
The heads of divinity which you must teach them first,
are these :
1. That there is one only God, who is a Spirit, invisible,
infinite, eternal, almighty, good, merciful, true, just, holy.
2. That this God is one in three, Father, Son, and Holy
176 the saint's everlasting rest.
Ghost. 3. That he is the Maker, Maintainer, and Lord of
all. 4. That man's happiness consisteth in the enjoying of
this God, and not in fleshly pleasure, profits, or honours.
5. That God made the first man upright and happy, and
gave him a law to keep, with condition, that if he kept it
perfectly, he should live happy for ever; but if he broke it,
he should die. 6. That man broke this law, and so for-
feited his welfare, and became guilty of death as to himself,
and all his posterity. 7. That Christ the Son of God did
here interpose, and prevent the full execution, undertaking
to die instead of man, and so redeem him. 8. That Christ
hereupon did make with man a better covenant, which pro-
claimed pardon of sin to all that did but repent, and believe,
and obey sincerely. 9. That he revealed this covenant and
mercy to the world by degrees: first, in darker promises,
prophecies, and sacrifices; then in many ceremonious types;
and then by more plain foretelling by the prophets. 10. That
in the fulness of time Christ came and took our nature into
union with his Godhead, being conceived by the Holy Ghost,
and born of the Virgin Mary. 11. That while he was on
earth, he lived a life of sorrows, was crowned with thorns,
and bore the pains that our sins deserved; at last being
crucified to death, and buried, so satisfied the justice of God.
12. That he also preached to the Jews, and by constant
miracles proved the truth of his doctrines before thousands
of witnesses : that he revealed more fully his new covenant,
That whosoever will believe in him, and accept him for their
Saviour and Lord, shall be pardoned and saved, and have a
far greater glory than they lost ; and they that will not, shall
lie under the curse and guilt, and be condemned to the ever-
lasting fire of hell.* 13. That he rose again from the dead,
having conquered death, and took possession of his dominion
overall, and so ascended up into heaven, and there reign eth
in glory. 14. That before his ascension he gave charge to
his apostles to preach the gospel to all nations and persons,
and to offer Christ, and mercy, and life, to every one without
exception, and to entreat and persuade them to receive him,
and that he gave them authority to send forth others, on the
same message, and to baptize, and to gather churches, and
confirm and order them, and settle a course for the succes-
sion of ministers and ordinances to the end of the world.
15. That he also gave them power to work frequent and
evident miracles for the confirmation of their doctrine ; and
to annex their writings to the rest of the Scriptures, and so
to finish and seal them up, and deliver them to the world as
his infallible word, which none must dare to alter, and which
all must observe. 16. That for all his free grace is offered
to the world, yet the heart is by nature so desperately wicked,
THE SAINT'S EVERLASTING REST. 177
that no man will believe and entertain Christ sincerely,
except by an almighty power he be changed and born again ;
and therefore doth Christ send forth his Spirit with his word,
which worketh holiness in our hearts, drawing us to God
and the Redeemer. 17. That the means by which Christ
worketh and preserveth this grace, is the word read and
preached, together with frequent, fervent prayer, meditation,
sacraments, and gracious conferences ; and it is much fur-
thered also by special providences keeping us from tempta-
tion; fitting occurrences to our advantage, drawing us by
mercies, and driving us by afflictions : and therefore it must
be the great and daily care of every Christian to use faithfully
all the ordinances, and improve all providences. 18. That
though the new law or covenant be an easy yoke, and there
is nothing grievous in Christ's commands, yet so bad are
our hearts, and so strong our temptations, and so diligent
our enemies, that whosoever will be saved, must strive, and
watch, and bestow his utmost care and pains, and deny his
flesh, and forsake all that would draw him from Christ and
herein continue to the end, and overcome : and because this
cannot be done without continual supplies of grace, whereof
Christ is the only fountain, therefore we must live in con-
tinual dependence on him by faith, and know " that our life
is hid with God in him." 19. That Christ will thus by his
word and Spirit gather him a church out of all the world,
which is his body, and spouse, and be their head and husband,
and will be tender of them as the apple of his eyes, and
preserve them from danger, and continue among them his
presence and ordinances ; and that the members of this
church must live together in entire love and peace, delight-
ing themselves in God, and his worship, and the forethoughts
of their everlasting happiness ; forbearing and forgiving one
another, and relieving each other in need ; and all men ought
to strive to be of this society : yet will the visible churches
"be still mixed of good and bad. 20. That when the full
number of these are called home, Christ will come down
from heaven again, and raise all the dead, and set them
before him to be judged ; and all that have loved God, and
believed in Christ, and been willing that he should reign
over them, and have improved their mercies in the day of
grace, them he will justify, and sentence them to inherit
everlasting glory: and those that were not such, he will
condemn to everlasting fire : both which sentences shall be
then executed accordingly.
This is the brief sum of the doctrine which you must
teach your children. Though our ordinary creed, called
the apostles' creed, contain all the absolute fundamentals ;
178 the saint's everlasting rest.
yet in some it is so generally and darkly expressed, that an
explication is necessary.
Then for matter of practice teach them the meaning of
the commandments, especially of the great commands of
the gospel; show them what is commanded and forbidden
in the first table, and in the second, toward God and men,
in regard of the inward and outward man. And here
show them, 1. The authority commanding, that is, the
Almighty God, by Christ the Redeemer. They are not now
to look at the command as coming from God immediately,
merely as God, or the Creator : but as coming from God,
by Christ the Mediator, " who is now the Lord of all ;"
seeing "the Father now judgeth no man, but hath commit-
ted all judgment to the Son." 2. Show them the terms on
which duty is required, and the ends of it. 3. And the
nature of duties, and the way to perform them aright.
4. And the right order, that they first love God, and then
their neighbour ; " first seek the kingdom of God and his
righteousness." 5. Show them the excellencies and delights
of God's service. 6. And the flat necessity of all this.
7. Especially labour to get all to their hearts, and teach
them not only to speak the words, but to reduce them to
practice.
And for sin, show them its evil and danger, and watch
over them against it. Especially, 1. The sins that youth is
commonly addicted to. 2. And which their nature and
constitution most lead them to. 3. And Which the time
and place most strongly tempt to. 4. But especially be
sure to kill their killing sins, those that all are prone to>
and are of all most deadly; as pride, worldliness, ignorance,
profaneness, and flesh pleasing.
And for the manner, you must do all this; — 1. Betimes>
before sip get rooting. 2. Frequently. 3. Seasonably.
4. Seriously and diligently. 5. Affectionately and tenderly.
6. And with authority: compelling, where commanding will
not serve ; and adding correction, where instruction is frus-
trated.
And thus I have done with the use of exhortation, to do
our utmost for the salvation of others. The Lord give men
compassionate hearts, that it may be practised, and then I
doubt not but he will succeed it to the increase of his church.
END OF THE SECOND PART.
THE
SAINT'S EVERLASTING REST.
PART in.
CONTAINING A DIRECTORY FOR THE GETTING AND KEEPING THE
HEART IN HEAVEN, BY THE DILIGENT PRACTICE OP THAT
EXCELLENT DUTY OF MEDITATION.
CHAPTER L
REPROVING OUR EXPECTATIONS OF REST ON EARTH.
Doth this rest 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? Surely we may
all cry guilty to this. We know not how to enjoy convenient
houses, goods, lands, and revenues, but we seek rest in these
enjoyments. We seldom, I fear, have such sweet and con-
tenting thoughts of God and glory, as we have of our earthly
delights. How much rest do we seek in buildings, walks,
apparel, ease, recreation, sleep, pleasing meats and drinks,
company, health, and strength, and long life ? Nay, we can
scarce enjoy the necessary means that God hath appointed
for our spiritual good, but we are seeking rest in them. Our
books, our preachers, sermons, friends, abilities for duty, do
not our hearts quiet themselves in them, even more than in
God ? Indeed, in words we disclaim, and God hath usually
the pre-eminence in our tongues and professions : but do we
not desire these more violently when we want them than we
do the Lord himself? Do we not cry out more sensibly, O
my friend, my goods, my health 1 than, O my God ! Do we
not miss ministry and means more passionately than we
miss our God? Do we not bestir ourselves more to obtain
and enjoy these, than we do to recover our communion with
God ? Do we not delight more in the possession of these,
than we do in the fruition of God himself ? Nay, are not
those mercies and duties more pleasant to us, wherein we
stand at the greatest distance from God? We can read, and
study, and confer, preach and hear, day after day, without
much weariness ; because in these we have to do with
instruments and creatures : but in secret prayer and con-
versing with God immediately, where no creature inter-
poseth, how dull, how heartless, and weary are we ! And
if we lose creatures or means, doth it not trouble us more
than our loss of God ? If we lose but a friend, or health, all
180 the saint's everlasting rest.
the town will hear of it : but we can miss our God and
scarce bemoan our misery. Thus it is apparent, we make
the creature our rest. It is not enough, that they are refresh-
ing helps in our way to heaven ; but they must also be made
our heaven itself. Reader, I would as willingly make thee
sensible of this sin, as of any sin in the world ; for the Lord's
greatest quarrel with us is in this point. Therefore I most
earnestly beseech thee to press upon thine own conscience
these following considerations :
1. It is gross idolatry to make any creature or means our
rest : to settle the soul upon it, and say, Now I am well,
upon the bare enjoyment of the creature : what is this, but
to make it onr God? Certainly, to be the soul's rest is
God's own prerogative. And as it is palpable idolatry to
place our rest in riches and honours ; so it is but a more
refined idolatry to take up our rest in excellent means, in
the church's prosperity, and in its reformation. When we
would have all that out of God, which is to be had only in
God ; what is this but to run away from him to the creature,,
and in our hearts to deny him ? When we fetch more of
our comfort from the thoughts of prosperity, and those
mercies which we have at a distance from God, than from
the forethoughts of our everlasting blessedness in him. Are
we Christians in judgment, and Pagans in affection? Do we
give our senses leave to be the choosers of our happiness,
while reason and faith stand by ? O how ill must our dear
Lord needs take it, when we give him cause to complain,
as sometime he did of our fellow idolaters, Jer. i, 6, that we
have been lost sheep, and have forgotten our resting place !
When we give him cause to say, My people can find rest in
any thing rather than in me ! They can find delight in one
another, but none in me ; they can rejoice in my creatures
and ordinances, but not in me ; yea, in their very labours
and duty they seek for rest, but not in me ; they had rather
be any where than be with me. Are these their gods?
Have these delivered and redeemed them ? Will these be
better to them than I have been, or than I would be? If
yourselves have but a wife, a husband, a son, that had rather
be any where than in your company, and is never so merry
as when furthest from you, would you not take it ill your-
selves? Why so must our God needs do. For what do we
but lay these things in one end of the balance, and God in,
the other, and foolishly prefer them before him ? As Elkanah
said to Hannah, "Am not I better to thee than ten sons?"
So when we are longing after creatures, we may hear God
say, Am not I better than all the creatures to thee ?
2. Consider, How thou contradictest the end of God in
giving these things. He gave them to help thee to him, and
THE SAINT'S EVERLASTING REST. 181
dost thou take up with them in his stead ? He gave them
that they might be refreshments in thy journey ; and wouldst
thou now dwell in thy inn, and go no further? Thou dost
not only contradict God herein, but losest that benefit which
thou mightest receive by them, yea, and makest them thy
great hurt and hinderance. Surely, it may be said of all our
comforts and all ordinances, and the blessedest enjoyments
in the church on earth, as God said to the Israelites of his
ark, Numbers x, 33, " The ark of the covenant went before
them, to search out for them a resting place." So do all
God's mercies here. They are not that rest, (as John pro-
fesseth 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 clean contrary to their own ends, and our
own advantages, and to destroy ourselves with that which
should help us.
3. Consider, Whether it be not the most probable way to
cause God either, first, to deny those mercies which we
desire ; or, secondly, to take from us these which we enjoy ;
or, thirdly, to imbitter them, or curse them to us ? Certainly
God is no where so jealous as here : if you had a servant
whom your wife loved better than she did yourself, would
you not take it ill of such a wife, and rid your house of such
a servant? Why 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 wherewith he sees you about to
destroy yourselves.
It hath been long 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, ana have
just obtained them; or have lived in much trouble, and just
come to begin with some content to look upon their condi-
tion, and rest in it, they are near to death and 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, " shall thy soul be required of thee, and then
whose shall these things be?" O what house is there where
this fool dwelleth not ? Let you and I consider, whether
this be not our own case. Have not I after such an unset-
tled life, and after so many longings and prayers for these
days ! Have not I thought of them with too much content,
and been ready to say, " Soul, take thy rest ?" Have not I
comforted myself more in the forethoughts of enjoying
these, than of coming to heaven and enjoying God? What
wonder then if God cut me off, when I am just sitting down
in this supposed rest ? And hath not the like been your
16
182 the saint's everlasting rest.
condition ? Many of you have been soldiers, driven from
house and home, endured a life of trouble and blood, been
deprived of ministry and means : did you not reckon up all
the comforts you should have at your return ; and glad
your hearts with such thoughts, more than with the thoughts
of your coming to heaven ? Why, what wonder if God now
cross you, and turn some of your joy into sadness? Many
a servant of God hath been destroyed from the earth, by
being over valued and over loved. I pray God you may
take warning for the time to come, that you rob not your-
selves of all your mercies. I am persuaded our discontents
and murmurings are not so provoking to God, nor so
destructive to the sinner, as our too sweet enjoying, and
rest of spirit, in a pleasing state. If God hath crossed any
of you in wife, children, goods, friends, either by taking
them from you, or the comfort of them, try whether this be
not the cause ; for wheresoever your desires stop, and you
say, Now I am well ; that condition you make your god,
and engage the jealousy 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.
4. Consider, If God should suffer thee thus to take up thy
vest here, it were one of the greatest curses that could befall
thee: it were better for thee if thou never hadst a day of
ease in the world : for then weariness might make thee seek
after true rest. But if he should suffer thee to sit down and
rest here, where were thy rest when this deceives thee ? A
restless wretch thou wouldst be through all eternity. To
have their good things on the earth, 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 ? It will be
but as a handful of waters to a man that is drowning, which
will help to destroy, but not to save him.
5. Consider, Thou seekest rest where it is not to be found,
anu so wilt lose all thy labour. I think I shall easily evince
this by these clear demonstrations following :
First, Our rest is only in the full obtaining our ultimate
end ; but that is not to be expected in this life. Is God to
be enjoyed in the best reformed church here, as he is in
heaven ? You confess he is not ; how little of God, not only
the multitude of the blind world, but sometimes the saints
themselves, enjoy ! And how poor comforters are the best
ordinances and enjoyments 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 sought for? Have
THE SAINT'S EVERLASTING REST. 183
you that you believe, pray, suffer for ? I think you dare
not say so. Why then do Ave once dream of resting here?
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.
Secondly, As we have not yet obtained our end, so are
we in the midst of labours and dangers : and is there any
resting here? What painful work doth lie upon our hands!
Look to our brethren, to our souls, to God ; and what a
deal of work in respect of each of these, doth lie before us !
And can we rest in our labours ? Indeed we may ease our-
selves sometimes in our troubles ; but that is not the rest
we are now speaking of ; we may rest on earth, as the ark
is said to rest in the midst of Jordan, Josh, iii, 13 ; or as the
angels of heaven are desired to turn in, and rest them on
earth, Gen. xviii, 4. They would have been loath to have
taken up their dwelling there. Should Israel have settled
his rest in the wilderness, among serpents, and enemies, and
weariness, and famine ? Should Noah have made the ark
his home, and been loath to come forth when the waters
were fallen? Should the mariner choose his dwelling on
the sea, and settle his rest in the midst of rocks, and sands,
and tempests ? Though he may adventure through all these,
for a commodity of worth ; yet I think he takes it not for
his rest. Should a soldier rest in the midst of fight, when
he is in the very thickest of his enemies ? And are not
Christians such travellers, such mariners, such soldiers ?
Have you not fears within, and troubles without? Are we
not in the thickest of continual dangers ? We cannot eat,
drink, sleep, labour, pray, hear or confer, but in the midst
of snares ; and shall we sit down and rest here ? O Chris-
tian, follow thy work, look to thy danger, hold on to the
end ; win the field and come off the ground, before you 4
think of settling to rest. I read that Christ, when he was ^
on the cross, comforted the converted thief with this, " This
day shalt thou be with me in paradise :" but if he had only
comforted him with telling him, that he should rest there
on the cross, would he not have taken it for a derision ?
Methinks it should be ill resting in the midst of sicknesses
and pains, persecution and distresses; one would think it
should be no contented dwelling for lambs among wolves.
I say therefore to every one that thinketh of rest on earth,
" Arise ye, depart, this is not your rest."
6. Consult with experience, both other men's and your
own ; many thousands have made trial, but did ever one of
these find a sufficient rest for his soul on earth ? Delights I
to
184 the saint's everlasting rest.
deny not but they have found ; but rest and satisfaction they
never found: and shall we think to find that which never
man could find before us ? Ahab's kingdom is nothing to
him, except he had also Naboth's vineyard, and did that
satisfy him when he had obtained it ? If we had conquered
the whole world, we should perhaps do as Alexander, sit
down and weep because there was never another world to
conquer. Go ask honour, Is there rest here? Why you
may as well rest on the top of the tempestuous mountains,
or in Etna's flames. Ask riches, Is there rest here ? Even
such as is in a bed of thorns. Inquire of worldly pleasure
and ease, can they give you any tidings of true rest ? Even
such as the fish in swallowing the bait ; when the pleasure
is sweetest, death is the nearest. Such is the rest that all
worldly pleasures afford. Go to learning, to the purest,
plentifulest, powerfulest ordinances, or compass sea and
land to find out the most perfect church, and inquire whe-
ther there your soul may rest? You might haply 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. O how well might all these answer us, as Jacob
did Rachel, " Am I instead of God ?" So may the highest
perfections on earth say, Are we instead of God ? Go, take
a view of all estates of men in the wrorld, and see whether
any of them have found this rest. Go to the husbandman,
behold his endless labours, his continual care, and toil, and
weariness, and you will easily see, that there is no rest : go
to the tradesman, and you shall find the like : if I should
send you lower, you would judge your labour lost : go to
the painful minister, and there you will yet more easily be
satisfied ; for though his spending, endless labours are
exceeding sweet, yet it is not because they are his rest, but
in reference to his people's, and his own eternal rest: if you
would ascend to magistracy, and inquire at the throne, you
would find there is no condition so restless. Doubtless
neither court, nor country, towns or cities, shops or fields,
treasuries, libraries, solitariness, society, studies, or pulpits,
can afford any such thing as this rest. If you could inquire
of the dead of all generations, or if you could ask the living
through all dominions, they would all tell you, Here is no
rest ; and all mankind may say, " All our days are sorrow,
and our labour is grief, and our hearts take no rest," Eccles.
ii, 23.
If other men's experience move you not, do but take a
view of your own : can you remember the estate that did
fully satisfy you ? Or if you could, will it prove a lasting
state ? For my own part, I have run through several states
THE SAINT'S EVERLASTING REST. 185
of life, and though I never had the necessities which might
occasion discontent, yet did I never find a settlement for my
soul ; and I believe we may all say of our rest, as Paul of
our hopes, " If it were in this life only, we were of all men
most miserable." 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
do we make, before we will make the Lord our rest ! How
must God even drive us, and fire us out of every condition,
lest we should sit down and rest there ! If he give us pros-
perity, riches, or honour, 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 being here. If he imbitter
all these to us by crosses, how do we strive to have the
cross removed, and are restless till our condition be sweet-
ened to us, that we may sit down again and rest where we
were ? If the Lord, seeing our perverseness, shall now
proceed in the cure, and take the creature quite away, then
how do we labour, and care, and cry, and pray, that God
would restore it, that we may make it our rest again! And
while we are deprived of its enjoyment, and have not our
former idol, yet rather than come to God, we delight our-
selves in our hopes of recovering our former state ; and as
long as there is the least likelihood of obtaining it, we make
those very hopes our rest : if the poor by labouring all their
days, have but hopes of a fuller estate when they are old,
(though a hundred to one they die before they have obtained
it,) yet do they rest themselves on those expectations. Or
if God doth take away both present enjoyments, and all
hopes of recovering them, how do we search about from
creature to creature, to find out something to supply the
room, and to settle upon instead thereof! Yea, if we can
find no supply, but are sure we shall live in poverty, in
sickness, in disgrace, while we are on earth, yet will we
rather settle in this misery, and make a rest of a wretched
being, than we will leave all and come to God.
A man would think, that a multitude of poor people, who
beg their bread, or can scarce wi&h their hardest labour have
sustenance for their lives, should easily be driven from resting
here, and willingly look to heaven for rest ; and the sick,
who have not a day of ease, or any hope of recovery left
them. But O the cursed averseness of our souls from God!
We will rather account our misery our happiness, yea, that
which we daily groan under as intolerable, than we will
take up our happiness in 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,
16*
186 the saint's everlasting rest.
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
clean over to himself.
Marvel not that I speak so much of resting in these;
beware lest it prove thy own case : I suppose thou art so
convinced of the vanit}^ of riches, and honour, and pleasure,
that thou canst more easily disclaim these: but for thy
spiritual helps, thou lookest on these with less suspicion,
and thinkest thou canst not delight in them too much, espe-
cially seeing most of the world despise them, or delight in
them too little. But doth not the increase of those helps
dull thy longings after heaven ? I know the means of grace
must be 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 duty instead of God, and had
rather be at a sermon than in heaven ; and a member of a
church here, than of that perfect church ; and rejoice in
ordinances but as they are part of our earthly prosperity ;
this is a Gad mistake.
So far rejoice in the creature as it comes from God, or
leads to him, or brings thee some report of his love : so far
let thy soul take comfort in ordinances as God doth accom-
pany them, or gives himself unto thy soul by them : still
remembering, when thou hast even what thou dost most
desire, yet this is not heaven; yet these are but the first
fruits. It is not enough that God alloweth us all the comfort
of travellers, and accordingly to rejoice in all his mercies,
but we must set up our staff as if we were at home. 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 if he were as loath to be our rest, as we
are loath 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 contents, and pray God to pardoM them much
more. And above all the plagues and judgments of God on
this side hell, see that you watch and pray against this, [of
settling any where short of heaven, or reposing your souls
on any thing below God.] Or else, when the bough which
you tread on, breaks, and the things which you res* upon,
deceive you, you will perceive your labour all lost, and your
highest hopes will make you ashamed. Try if you can
persuade Satan to leave tempting, and the world to cease
troubling and seducing ; if you can bring the glory of God
from above, or remove the court from heaven to earth, and
THE SAINT'S EVERLASTING REST. 187
secure the continuance of this through eternity, then settle
yourselves below, and say, Soul, take tny rest here ; but till
then, admit not such a thought.
CHAPTER II.
MOTIVES TO HEAVENLY M1NDEDNESS.
We have now, by the guidance of the word of the Lord,
and by the assistance of his Spirit, showed you the nature
of the rest of the saints ; and acquainted you with some duties
in relation thereto : we come now to the close of all, to press
you to the great duty which I chiefly intended when I begun
this subject.
Is there a rest, and 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 ? Ask your hearts in good earnest,
What is the cause of this neglect? Hath the eternal God
provided us such a glory, and promised to take us up to
dwell with himself? And is not this worth the thinking on?
Should not the strongest desires of our hearts be after it,
and the daily delights of our souls be there ? Can we forget
and neglect it? What is the matter? Will not God give us
leave to approach this light? Or will he not suffer our
souls to taste and see it ? Then what mean ail his earnest
invitations? Why doth he so condemn our earthly minded-
ness, and command us to set our affections above ? If the
forethoughts of glory were forbidden fruits, perhaps we
should be sooner drawn unto them. Sure I am, where
God hath forbidden us to place our thoughts and our
delights, thither it is easy enough to draw them. If he
say, Love not the world, nor the things of the world, we
doat upon it nevertheless. How unweariedly can we think
of vanity, and day after day employ our minds about it !
And have we no thoughts of this our rest ? How freely
and how frequently can we think of our pleasures, our
friends, our labours, our flesh, our studies, our news; yea,
our very miseries, our wrongs, our sufferings, and our fears !
But where is the Christian whose heart is on this rest?
What is the matter? Why are we not taken up with the
views of glory, and our souls more accustomed to theso
delightful meditations ? Are we so full of joy that we need
no more; or is there no matter in heaven for our joyous
thoughts; or rather, are not our hearts carnal and blockish ?
Earth will tend to earth. Had we more spirit, it would be
otherwise with us. As St. Augustin cast by Cicero's writings,
because they contained not the name of Jesus ; so let us
188 the saint's everlasting rest.
humble and cast down these sensual hearts, that have in
them no more of Christ and glory. As we should not own
our duties any further than somewhat of Christ is in them,
so should we no further own our hearts : and as we should
delight in the creatures, no longer than they have reference
to Christ and eternity, so no further should we approve of
our own hearts. Why did Christ pronounce his disciples'
eyes and ears blessed, but as they were the doors to let in
Christ by his works and words into their heart ? Blessed
are the eyes that so see, and the ears that so hear, that the
heart is thereby raised to this heavenly frame. Sirs, so
much of your hearts as is empty of Christ and heaven, let
it be filled with shame and sorrow, and not with ease.
But let me turn my reprehension to exhortation, that you
would turn this conviction into reformation. And I have
the more hope, because I here address myself to men of
conscience, that dare not wilfully disobey God; yea, because
to men whose portion is there, whose hopes are there, and
who have forsaken all that they may enjoy this glory ; and
shall I be discouraged from persuading such to be heavenly
minded ? If you will not hear and obey, who will ? Who-
ever thou art therefore that readest these lines, I require
thee, as thou tenderest thine allegiance to the God of heaven,
as ever thou hopest for a part in this glory, that thou pre-
sently take thy heart to task ; chide it for its wilful strange-
ness to God ; turn thy thought from the pursuit of vanity,
bend thy soul to study eternity ; habituate thyself to such
contemplations, and let not those thoughts be seldom and
cursory, but settle upon them ; dwell here, bathe thy soul
in heaven's delights; drench thine affections in these rivers
of pleasure ; and if thy backward soul begin to flag, and thy
thoughts to fly abroad, call them back, hold them to their
work, put them on, bear not with their laziness; and when
thou hast once tried this work, and followed on till thou
hast got acquainted with it, and kept a close guard upon
thy thoughts till they are accustomed to obey, thou wilt
then find thyself in the suburbs of heaven, and as it were in
a new world ; thou wilt then find that there is 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 con-
solations which thou hast prayed, and panted, and groaned
after, and which so few Christians obtain, because they
know not the way to them, or else make not conscience of
walking in it.
You see the work now before you ; this, this is that I
would fain persuade you to practise: let me bespeak your
consciences in the name of Christ, and command you by
the authority I have received from Christ, that you faith-
THE SAINT'S EVERLASTING REST. 189
fully set upon this duty, and fix your eye more steadfastly
on your rest. Do not wonder that I persuade you so earn-
estly : though indeed if we were truly reasonable men, it
would be a wonder that men should need so much persua-
sion to so sweet and plain a duty : but I know the employ-
ment is high, the heart is earthly, and will still draw back;
the temptations and hinderances will be many and great,
and therefore I fear all these persuasions are little enough :
say not, We are unable to set our own hearts on heaven,
this must be the work of God : therefore all your exhorta-
tion is in vain. I tell you, though God be the chief disposer
of your hearts, yet next under him you have the greatest
command of them yourselves, and a great power in the
ordering of your own thoughts, and determining your own
wills : though without Christ you can do nothing, yet under
him you may do much, and must do much, or else you will
be undone through your neglect : do your own parts, and
you have no cause to distrust whether Christ will do his.
I will here lay down some considerations, which, if you
will but deliberately weigh with an impartial judgment, I
doubt not will prove effectual with your hearts, and make
you resolve upon this excellent duty.
1. Consider, A heart set upon heaven, will be one of the
most unquestionable evidences of a true work of saving
grace upon thy soul. Would you have a sign infallible,
not from me, or from the mouth of any man, but from the
mouth of Jesus Christ himself, which all the enemies of the
use of marks can lay no exceptions against ? Why here is
such a one, Matthew vi, 21, " Where your treasure is, there
will your heart be also." Know once assuredly where your
heart is, and you may easily know that your treasure is
there. God is the saints' treasure and happiness : heaven
is the place where they fully enjoy him : a heart therefore
set upon heaven, is no more but a heart set upon God,
desiring this full enjoyment: and surely a heart set upon
God through Christ, is the truest evidence of saving grace.
External actions are the easiest discovered ; but those of the
heart are the surest evidences. When thy learning will be
no good proof of thy grace ; when thy knowledge, thy
duties, and thy gifts, will fail thee ; when arguments from
thy tongue and thy hand may be confuted ; then will this
argument from the bent of thy heart prove thee sincere.
Take a poor Christian that can scarce speak English about
religion, that hath a weak understanding, a failing 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 there, his dwelling there; he cries out, O that I were
there ! he takes that day for a time of imprisonment, wherein.
190 the saint's everlasting rest.
h3 hath not taken one refreshing view of eternity. I had
rather die in this man's condition, than in the case of him
that hath the most eminent gifts, and is most admired for
parts and duty, whose heart is not taken up with God.
The man that Christ will find out at the last day, and con-
demn for want of a wedding garment, will be he that wants
this frame of heart. The question will not then be, How
much you have known or talked? but, How much have
you loved, and where was your heart? Why then, as you
would have a sure testimony of the love of God, and a sure
proof of your title to glory, labour to get your hearts above.
God will acknowledge you love him, when he sees your
hearts are set upon him. Get but your hearts once truly in
heaven, and without all question, yourselves will follow. If
sin and Satan keep not thence your affections, they will
never be able to keep away your persons.
2. Consider, A heavenly mind is a joyful mind : this is
the nearest and the truest way to comfort: and without this
you must needs be uncomfortable. Can a man be at the
fire, and not be warm ? Or in the sunshine, and not have
light? Can your heart be in heaven, and not have comfort?
What could make such frozen uncomfortable Christians,
but living so far as they do from heaven? And what makes
others so warm in comforts, but their frequent access so
near to God ! When the sun in the spring draws near our
part of the earth, how do all things congratulate its approach!
The earth looks green, and casteth off her mourning habit;
the trees shoot forth ; the plants revive; the birds sing; the
face of all things smiles upon us, and all the creatures below
rejoice. If we would but keep these hearts above, what a
spring would be within us ; and all our graces be fresh and
green ! How would the faee of our souls be changed, and
all that is within us rejoice ! How should we forget our
winter sorrows, and withdraw our souls from our sad retire-
ments ! How early should we rise (as those birds in the
spring) to sing the praise of our great Creator ! O Christians !
get above ; believe it, that region is warmer than this below.
Those that have been there have found it so, and those that
have come thence have told us so ; and I doubt not but thou
hast sometimes tried it thyself. I dare appeal to thy own
experience : When is it that you have largest comforts? Is
it not after such an exercise as this, when thou hast got up
thy heart, and conversed with God, and talked with the
inhabitants of the higher world, and viewed the mansions
of the saints and angels, and filled thy soul with the fore-
thoughts of glory ? If thou knowest by experience what
this practice is, I dare say thou knowest what spiritual joy
is. If it be the countenance of God that fills us with joy.
THE SAINT'S EVERLASTING REST. 191
then they that most behold it, must be fullest of these joys.
If you never tried this, nor lived this life of heavenly con-
templation, I never wonder that you walk uncomfortably,
and know not what the joy of the saints means: can you have
comforts from God, and never think of him ? Can heaven
rejoice you when you do not remember it? Doth any thing
in the world glad you, when you think not on it ? Whom
should wg blame then, that we are so void of consolation,
but our own negligent unskilful 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 holdeth it
out to us, and biddeth us behold and rejoice, and we will
not so much as look at it. What a perverse course is this,
both against God and our own joys !
I confess, though in fleshly things the presenting a com-
forting object is sufficient to produce an aaswerable delight,
yet in spirituals we are more disabled : God must give the
joy itself, as well as afford us matter for joy : but yet withal,
it must be remembered, that God doth work upon us as men,
and in a rational way doth raise our comforts : he enableth
and exciteth us to mind these delightful objects, and from
thence to gather our own comforts; therefore he that is
most skilful and painful in this gathering art, is usually the
fullest of the spiritual sweetness. It is by believing that we
are filled with joy and peace ; and no longer than we con-
tinue our believing. It is in hope that the saints rejoice,
yea, in this hope of the glory of God ; and no longer than
they continue hoping. And here let me warn you of a
dangerous snare, an opinion which will rob you of all your
comfort : some think, if they should thus fetch in their own
by believing and hoping, and work it out of Scripture pro-
mises by their own thinking and studying, then it would be
a comfort only of their own hammering out, (as they say,)
and not the genuine joy of the Holy Ghost. A desperate
mistake, raised upon a ground that would overthrow almost
all duty, as well as this ; which is their setting the workings
of God's Spirit and their own spirits in opposition, when
their spirits must stand in subordination to God's : they are
conjunct causes, co-operating to the producing of one and
the same effect. God's Spirit worketh our comforts by
setting our own spirits at work upon the promises, and
raising our thoughts to the place of our comforts. As you
would delight a covetous man by showing him money, or
a voluptuous man with fleshly delights; so God useth to
delight his people by taking them as it were by the hand,
and leading them into heaven, and showing them himself,
and their rest with him. God useth not to cast in our joys
while we are idle, or taken up with other things. It is true,
193 the saint's everlasting rest.
he sometimes doth it suddenly, but usually in the aforesaid
order : and his sometimes sudden, extraordinary casting of
comforting thoughts in our hearts, should be so far from
hindering endeavours in a meditating way, that it should be
a singular motive to quicken us to it ; even as a taste given
us of some cordial, will make us desire and seek the rest.
God feedeth not saints as birds do their young, bringing it
to them, and putting it in their mouth, while they lie still
in the nest, and only gape to receive it : but as he giveth to
man the fruits of the earth, the increase of our land in corn
and wine, while we plough, and sow, and weed, and water,
and dung, and dress, and then with patience expect his
blessing ; so doth he give the joys of the soul. Yet I deny
not, that if any should think so to work out his own comforts
by meditation, as to attempt the work in his own strength,
the work would prove to be like the workman, and the
comfort he would gather would be like both ; even mere
vanity ; even as the husbandman's labour without the sun,
and rain, and blessing of God.
So then you may easily see, that close meditation on the
matter and cause of your joy, is God's way to procure solid
joy. For my part, if I should find my joy of another kind,
I should be very prone to doubt of its sincerity. If I find a
great deal of comfort, and know not how it came, nor upon
what rational ground it was raised, nor what considerations
feed and continue it, I should be ready to question whether
this be from God. Our love to God should not be like that
of fond lovers, who love violently, but they know not why.
I think a Christian's joy should be rational joy, and not to
rejoice, and know not why. In some extraordinary case,
God may cast in such an extraordinary kind of joy : yet it
is not his usual way. And if you observe the spirit of most
uncomfortable Christians, you will find the reason to be
their expectation of such kind of joys : and accordingly are
their spirits variously tossed, and inconstantly tempered :
when they meet with such joys, then they are cheerful and
lifted up ; but because these are usually short-lived, there-
fore they are straight as low as hell. And thus they are
tossed as a vessel at sea, up and down, but still in extremes ;
whereas, alas, God is most constant, Christ the same, heaven
the same, and the promise the same ; and if we took the right
course for fetching in our comfort from these, sure our com-
forts would be more settled and constant, though not always
the same. Whoever thou art therefore that readest these
lines, I entreat thee, in the name of the Lord, and as thou
valuest the life of constant joy, and that good conscience
which is a continual feast, that thou wouldst seriously set
upon this work, and learn the art of heavenly mindedness,
THE SAINT'S EVERLASTING REST. 193
and thou shalt find the increase a hundred fold, and the
benefit abundantly exceed thy labour.
3. Consider, A heart in heaven will be a most excellent
preservative against temptations, and a powerful means to
save the conscience from the wounds of sin : God can pre-
vent our sinning, though we be careless, and sometimes
doth ; but this is not his usual course ; nor is this our safest
way to escape. When the mind is either idle, or ill employed,
the devil needs not a greater advantage : if he find but the
mind empty, there is room for any thing that he will bring
in-, but when he finds the heart in heaven, what hone that
his motions should take ? Let him entice to any forbidden
course, the soul will return Nehemiah's answer, " I am
doing a great work, and cannot come," Neh. vi, 3. Several
ways will this preserve us against temptation. First, By
keeping the heart employed. Secondly, By clearing the
understanding, and confirming the will. Thirdly, By pre-
possessing the affections. Fourthly, By keeping us in the
way of God's blessing.
First, By keeping the heart employed. When we are idle,
we tempt the devil to tempt us ; as it is an encouragement
to a thief, to see your doors open and nobody within ; and
as we used to say, " Careless persons make thieves ;" so it
will encourage Satan to find your hearts idle : but when the
heart is taken up with God, it cannot have time to hearken
to temptations ; it cannot have time to be lustful and wanton,
ambitious or worldly.
If you were but busied in your lawful callings, you would
not be so ready to hearken to temptations : much less if. you
were busied above with God. Will you leave your plough
and harvest in the field ? Or leave the quenching of a fire in
your houses, to run hunting of butterflies ? Would a judge
rise, when he is sitting upon life and death, to go and play
among the boys in the streets? No more will a Christian,
when he is busy with God, give ear to the alluring charms
of Satan. The love of God is never idle ; it workcth great
things where it truly is; and when it will not work, it is
not love. Therefore being still thus working, it is still pre-
serving.
Secondly, A heavenly mind is freest from sin, because it
is of clearest understanding in spiritual matters. A man
that is much in conversing above, hath truer and livelier
apprehensions of things concerning God and his soul, than
any reading or learning can beget : though perhaps he may
be ignorant in divers controversies, and matters that less
concern salvation, yet those truths which must establish his
soul, and preserve him from temptation, he knows far better
than the greatest scholars ; he hath so deep an insight into
17
194 the saint's everlasting rest.
the evil of sin, the vanity of the creature, the brutishness of
sensual delights, that temptations have little power on him ;
for these earthly vanities are Satan's baits, which with the
clear-sighted, have lost their force. " In vain," saith Solo-
mon, " the net is spread in the sight of any bird." And in
vain doth Satan lay his snares to entrap the soul that plainly
sees them. When the heavenly mind is above with God,
he may from thence discern every danger that lies below:
nay, if he did not discover the snare, yet were he likelier far
to escape it than any others. A net or bait that is laid on
the ground, is unlikely to catch the bird that flies in the air;
while she keeps above, she is out of the danger, and the
higher, the safer ; so it is with us. Satan's temptations are
laid on the earth ; earth is the place, and earth is the ordinary
bait : how shall these ensnare the Christian, who hath left
the earth and v/alks with God ?
Do you not sensibly perceive, that when your hearts are
seriously fixed on heaven, you become wiser than before ?
Are not your understandings more solid ; and your thoughts
more sober ? Have you not truer apprehensions of things
than you had? For my own part, if ever I be wise, it is
when I have been much above, and seriously studied the
life to come : methinks I find my understanding, after such
contemplations, as much to differ from what it was before,
as I before differed from a fool or an idiot : when my under-
standing is weakened and befooled with common employ-
ment, and with conversing long with the vanities below,
methinks a few sober thoughts of my Father's house, and
the blessed provision of his family in heaven, doth make
me (with the prodigal) to come to myself again. Surely,
when a Christian withdraws himself from his earthly
thoughts, and begins to converse with God in heaven, he is
a Nebuchadnezzar, taken from the beasts of the field to the
throne, and his understanding returneth to him again. O
when a Christian hath had but a glimpse of eternity, and
then looks down on the world again, how doth he say to
his laughter, Thou' art mad! and to his vain mirth, JVfiat
dost thou ? How could he even tear his flesh, and take
revenge on himself for his folly ! How verily doth he think
that there is no man in Bedlam so mad, as wilful sinners,
and lazy betrayers of their own souls, and unworthy slight-
ers of Christ and glory !
Do you not think (except men are stark devils) that it
would be a harder matter to entice a man to sin, when he lies
a dying, than it was before ? If the devil, or his instruments,
should then tell him of a cup of sack, of merry company, or
of a stage play, do you think he would then be so taken
with the motion ? If he should then tell him of riches, or
THE SAINT'S EVERLASTING REST. 195
honours, or show him cards, or dice, or a whore, would the
temptation (think you) be as strong as before? Would he
not answer, Alas ! what is all this to me, who must presently
appear before God, and give account of all my life, and
straight ways be in another world ? Why, if the apprehen-
sion of the nearness of eternity will work such strange
effects upon the ungodly, and make them wiser than to be
deceived so easily as they were wont, to be in time of
health ; what effects would it work in thee, if thou couldst
always dwell in the views of God, and in lively thoughts of
thine everlasting state ? Surely a believer, if he improve
his faith, may have truer apprehensions of the life to come,
in the time of his health, than an unbeliever hath at the hour
of his death.
Thirdly, A heavenly mind is fortified against temptations,
because the affections are prepossessed with the delights of
another world. When the soul is not affected with good,
though the understanding never so clearly apprehend the
truth, it is easy for Satan to entice that soul. Mere specu-
lations (be they never so true) which sink not into the
affections, are poor preservatives against temptations. He
that loves most, and not he that knows most, will easiest
resist the motions of sin. There is in a Christian a kind of
spiritual taste, whereby he knows these things, besides his
mere reasoning power: the will doth as sweetly relish
goodness, as the understanding doth truth; and here lies
much of a Christian's strength. If you should dispute with
a simple man, and labour to persuade him that sugar is not
sweet, or that wormwood is not bitter, perhaps you might
with sophistry over argue his mere reason, but yet you could
not persuade him against his sense ; whereas a man that
hath lost his taste, is easier deceived for all his reason. So
it is here. When thou hast had a fresh delightful taste of
heaven, thou wilt not be so easily persuaded from it; you
cannot persuade a very child to part with his apple, while
the taste of its sweetness is yet in its mouth.
O that you would be persuaded to be much in feeding on
the hidden manna, and to be frequently tasting the delights
of heaven ! It is true, it is a great way off from our sense,
but faith can reach as far as that. How would this raise
thy resolutions, and make thee laugh at the fooleries of the
world, and scorn to be cheated with such childish toys !
What if the devil had set upon Paul when he was in the
third heaven ? Could he then have persuaded his heart to
the pleasures, or profits, or honours, of the world ? Though
the Israelites below may be enticed to idolatry, and from
eating and drinking to rise up to play ; yet Moses in the
mount with God wall not do so : and if they had been where
198 the saint's everlasting rest.
he was, and had but seen what he there saw, perhaps they
would not so easily have sinned. O if we could keep our
souls continually delighted with the sweetness above, with
what disdain should we spit out the baits of sin!
Fourthly, Whilst the heart is set on heaven, a man is
under God's protection : and therefore if Satan then assault
him, God is more engaged for his defence.
Let me entreat thee then, if thou be a man that is haunted
with temptation, (as doubtless thou art, if thou be a man,) if
thou perceive thy danger, and wouldst fain escape it; use
much this powerful remedy, keep close with God by a hea-
venly mind ; and when the temptation comes, go straight to
heaven, and turn thy thoughts to higher .things ; thou shaLt,
find this a surer help than any other. Follow your business
above with Christ, and keep your thoughts to their heavenly
employment, and you sooner will this way vanquish thg
temptation, than if you argued or talked it out with the
tempter.
4. Consider, The diligent keeping of your hearts on hea-
ven, will preserve the vigour of all your graces, and put life
into your duties. It is the heavenly Christian that is the
lively Christian : it is our strangeness to heaven that ma,ke$
us so dull: it is the end that quickens all the means; an^
the more frequently and clearly this end is beheld, the more
vigorous will all our motions be. How doth it make men
unweariedly labour, and fearlessly venture, when they do
but think of the gainful prize ! How will the soldier hazard
his life, and the mariner pass through storms and waves!
How cheerfully do they compass sea and land, when they
think of an uncertain perishing treasure ! O what life then
would it put into a Christian's endeavours, if he would fre-
quently think of his everlasting treasure ! We run so slowly,
and strive so lazily, because we so little mind the prize.
When a Christian hath been tasting the hidden manna, and
drinking of the streams of the paradise of God, what life
doth this put into him ! How fervent will his spirit be in
prayer, when he considers that he prays for no less than
heaven !
Observe but the man who is much in heaven, and yon
shall see he is not like others; there is somewhat of that
which he hath seen above, appeareth in all his duty and
conversation : nay, take but the same man immediately
when he is returned from these views of bliss,, and you
may easily perceive he excels himself. If he be a preacher,
how heavenly are his sermons! What clear descriptions,
what high expressions hath he of that rest ! If he be a
private Christian, what heavenly conference, what heavenly
prayers, what a heavenly carriage* hath he ! May you nojk
THE SAINT'S EVERLASTING REST. 197
even hear in a preacher's sermons, or in the private duties
of another, when they have been most above ? When Moses
had been with God in the mount, it made his face shine,
that the people could not behold him. If you would but
set upon this employment, even so it would be with you :
men would see the face of your conversation shine, and say,
"Surely he hath been with God !"
It is true, a heavenly nature goes before this heavenly
employment ; but yet the work will make it more heavenly :
there must be life, before we can feel : but our life is con-
tinued and increased by feeding. Therefore, let me inform
thee, if thou lie complaining of deadness and dulness, that
thou canst not love Christ, nor rejoice in his love ; that thou
hast no life in prayer, nor any other duty, and yet never
triedst this quickening course, or at least art careiess and
inconstant in it ; thou art the cause of thy own complaints ;
thou dullest thine own heart ; thou deniest thyself that life
which thou talkest of. Is not "thy life hid with Christ in
God?" Whither must thou go but to Christ for it? And
whither is that, but to heaven, where he is ? " Thou wilt
not come to Christ that thou mayest have life." If thou
wouldst have light and heat, why art thou then no more in
the sunshine? If thou wouldst have more of that grace
which flows from Christ, why art thou no more with Christ
for it? Thy strength is in heaven, and thy life in heaven,
and there thou must daily fetch it, if thou wilt have it. For
want of this recourse to heaven,- thy soul is as a candle that
is not lighted, and thy duties as a sacrifice which hath no fire.
Fetch one coal daily from this altar, and see if thy offering
will not burn. Light thy candle 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. Thon bewailest thy want of love to God ;
(and well thou mayest, for it is a heinous crime, a killing sin ;)
why, lift up thy eye of faith to heaven, behold his beauty,
contemplate his excellencies, and see whether his aniiableness
will not fire thy affections, and his goodness ravish thy heart.
As the eye doth incense the sensual affections, by gazing
on alluring objects; so doth the eye of faith in meditation
inflame our affections toward our Lord, by gazing on that
highest beauty. Whoever thou art, that art a stranger to
this employment, be thy parts and profession ever so great,
let me tell thee, thou spendest thy life but in trifling or idle-
ness ; thou seemest to live, but thou art dead : I may say of
thee, as Seneca of idle Vacia, " Sci, latere, vivere, nestis ;"
thou knowest how to lurk in idleness, but how to live thou
knowest not. And as the same Seneca would say, when he
passed by that sluggard's dwelling, " Ibi situs est Vacia ;"
198 THE 'SAINT'S EVERLASTING RE$T.«
so it may be said of thee, There lies such a one, but not,
There ];ves such a one, for thou spendest thy days liker to
the dead than the living. One of Draco's laws to the Athe-
nians was, That he who was convicted of idleness, should
be put to death ; thou dost execute this on thy own soul,
whilst by thy idleness thou- destroyest its life.
Thou may est rnany other ways exercise thy parts, but
this is the way to exercise thy graces : they all come from
God as their fountain, and lead to God as their end, and are
exercised on God as their chief object-: so that God is their
all in all. From heaven they come, and to heaven they will
direct and move thee. And as exercise maintaineth appetite,
strength, and liveliness to the body; so doth it also to the
soul. Use limbs) and have limbs, is the known proverb ; and
use grace and spiritual life in these heavenly exercises, and
you shall find it quickly cause their increase. The exercise of
your mere abilities of speech will not much advantage your
graces; but the exercise of these heavenly gifts will incon-
ceivably help the growth of both : for as the moon is then
most full and glorious, when it doth most directly face the
sun ; so will your souls be both in gifts and graces, when
you most nearly view the face of God. This will feed your
tongue with matter, and make you abound and overflow,
both in preaching, praying, and conferring. Besides, the
fire which you fetch from heaven for your sacrifices, is no
false or strange fire. As your liveliness will be much more,
so will it be also more sincere.
The zeal which is kindled by your meditations on heaven,.
fe most like to prove a heavenly zeal ; and the liveliness of
the spirit which you fetch from the face of God, must needs
be the divinest life. Some men's fervency is drawn only
from their books, and some from stinging affliction, ,and
some from, the mouth of a moving minister, and some from
the encouragement of an attentive auditory: but he that
knows this way to heaven, and derives it daily from, the pure
fountain, shall have his soul revived with the water of life,
and enjoy that quickening which is the saint's peculiar: 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, Heb. xi, 4.
When others are ready, as Baal's priests, to beat themselves,
and cut their flesh, because their sacrifices will not burn;
then if thou canst get but the spirit of Elias, and in the
chariot of contemplation soar aloft, till thou approachest
near to the quickening spirit, thy soul and sacrifice will
gloriously flame, though the flesh and the world should
cast upon them the water of all their enmity. Say not now,
How shall we get so high ? Or how can mortals ascend to
THE SAINT S EVERLASTING REST. 195*
heaven ? For faith hath wings, and meditation is its chariot ;
its office is to make absent things as present. Do you not
see how a little piece of glass, if it do but rightly face the
sun, will so contract its beams and heat, as to set on fire
that which is behind it, which without it would have received
but little warmth ? Why thy faith is as the burning-glass to
thy sacrifice, and meditation sets it to face the sun; only
take it not away too soon, but hold it there awhile, and thy
soul will feel the happy effect.
If we could get into the holy of holies, and bring thence
the name and image of God, and get it closed up in our
hearts, this would enable us to work wonders ; every duty
we performed would be a wonder; and they that heard
would be ready to say, Never man spake as this man speak-
eth. The Spirit would possess us, as those flaming tongues,
and make us every one speak (not in the variety of the con-
founded languages, but) in the primitive pure language of
Canaan, the wonderful works of God. "We should then be
in every duty, whether prayer, exhortation, or brotherly
reproof, as Paul was at Athens ; his spirit was stirred within
him : and should be ready to say, as Jeremiah did, Jer. xx,
9, " His word was in my heart as a burning fire shut up in
my bones ; and I was weary with forbearing, and I could
not stay."
Christian reader, art thou not thinking when thou seest a
lively believer, and hearest his melting prayers, and ravish-
ing discourse, O how happy a man is this! O that my soul
were in his state ! Why, I here direct and advise thee from
God. Try this course, and set thy soul to this work, and
thou shalt be in as good a case. Wash thee frequently in
this Jordan, and thy dead soul shall revive, and thou shalt
know there is a God in Israel ; and that thou mayest live a
vigorous and joyous life, if thou neglect not thine own
mercies. If thou truly value this strong and active frame
of spirit, show it by thy present attempting this heavenly
exercise. Thou hast heard the way to obtain this life in
thy soul, and in thy duties; if thou wilt yet neglect it,
blame thyself.
But alas, the multitude of professors come to a minister
just as Naaman came to Elias ; they ask us, How shall I
overcome a hard heart, and get the strength and life of
grace ? But they expect that some easy means should do
it ; and think we should cure them with the very answer to
their question, and teach them a way to be quickly well :
but when they hear of a daily trading in heaven, and con-
stant meditation on the joys above, this is a greater task
than they expected; and they turn their backs as Naaman
ta EUas, or the young man on Christ. Will not preaching,
200 the saint's everlasting rest.
and praying, and conference, serve, (say they,) without this
dwelling still in heaven ? I entreat thee, reader, beware of
this folly; fall to the work : the comfort of spiritual health
will countervail all the trouble. It is but the flesh that
repines, which thou knowest was never a friend to thy soul.
If God had not set thee on some grievous work, shouldst
thou not have done it for the life of thy soul ? How much
more when he doth but invite thee to himself?
5. Consider, The frequent believing views of glory are the
most precious cordial in all afflictions : 1. To sustain our
spirits, and make our sufferings far more easy. 2. To stay
us from repining. And 3. To strengthen our resolutions,
that we forsake not Christ for fear of trouble. A man will
more quietly endure the lancing of his sores, when he thinks
on the ease that will follow. What then will not a believer
endure, when he thinks of the rest to which it tendeth ?
What if the way be never so rough, can it be tedious it
it lead to heaven ? O sweet sickness, sweet reproaches,
imprisonments, or death, which is accompanied with these
tastes of our future rest ! Believe it, thou wilt suffer heavily,
thou wilt die most sadly, if thou hast not at hand the fore-
tastes of this rest. Therefore as thou wilt then be ready with
David to pray, "Be not far from me, for trouble is near:5*
so let it be thy chief care not to be far from God and heaven,
when trouble is near, and " thou wilt find him a very present
help in trouble."
* All sufferings are nothing to us, so far as we have the
foresight of this salvation. No bolts, nor bars, nor distance
of place, can shut out these supporting joys, because they
cannot confine our faith and thoughts, although they may
confine our flesh. Christ and faith are spiritual, and there-
fore prisons and banishments cannot hinder their intercourse*
Even when persecution and fear hath shut the door, Christ
can come in, and stand in the midst, and say, " Peace be
unto you." It is not the place that gives the rest, but the
presence and beholding of Christ in it. If the Son of God
will walk with us in it, we may walk safely in the midst of
those flames, which shall devour those that cast us in : why
then, keep thy soul above with Christ ; be as little as may
be out of his company, and then all conditions will be alike
tp thee. What made ki Moses choose affliction with the
people of God, rather than enjoy the pleasures of sin for a
season? He had respect to the recompense of reward."
Yea, our Lord himself did fetch his encouragements to suf-
ferings from the foresight of his glory : " For to this end he
both died, and rose, and revived, that he might be Lord both
of the dead and living," Rom. xiv, 9. " Even Jesus, the
author and finisher of our faith, for the joy that was set
THE SAINT'S EVERLASTING REST. 201
before him, endured the cross, despising the shame, and is
set down at the right hand of the throne of God."
6. Consider, It is he that hath his conversation in heaven,
who is the profitable Christian to all about him : with him
you may take sweet counsel, and go up to the celestial house
of God. When a man is in a strange country, far from home,
how glad is he of the company of one of his own nation !
How delightful is it to them to talk of their country, of their
acquaintance, and the affairs of their home ! Why, with a
heavenly Christian thou mayest have such discourse; for
he hath been there in the spirit, and can tell thee of the
glory and rest above. To discourse with able men, of clear
understandings, about the difficulties of religion, yea, about
languages and sciences, is both pleasant and profitable ; but
nothing to this heavenly discourse of a believer. O how
refreshing are his expressions ! How his words pierce the
heart ! How they transform the hearers ! " How doth his
doctrine drop as the rain, and his speech distil as the dew,
as the small rain upon th^ tender herb, and as the showers
upon the grass; while his tongue is expressing the name of
the Lord, and ascribing greatness to his God !" This is the
man who is as Job, " when the candle of God did shine upon
his head, and when by his light he walked through darkness:
when the secret of G*od was upon his tabernacle, and when
the Almighty was yet with him : then the ear that heard
him, did bless him ; and the eye that saw him, gave witness
to him,5' Job xxix, 3, 4, 5, 11. Happy the people that have
a heavenly minister ; happy the children and servants that
have a heavenly father or master ; happy the man that
hath heavenly associates ; if they have but hearts to know
their happiness. This is the companion, who will watch
over thy ways, who will strengthen thee when thou art
weak, who will cheer thee when thou art drooping, and
comfort thee with the same comforts wherewith he hath
been so often comforted himself. This is he that will be
blowing the spark of thy spiritual life, and always drawing
thy soul to God, and will be saying to thee, as the Samaritan
woman, " Corne and see one that hath told me all that ever
I did,'3 one that hath ravished my heart with his beauty,
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 ? If thou
travel with this man on the way, he will be directing and
quickening thee in thy journey to heaven : if thou be buying,
or selling, or trading with him in the world, he will be
counselling thee to lay out for the inestimable treasure : if
thou wrong him, he can pardon thee, remembering that
Christ hath not only pardoned great offences to him, but
202 the saint's everlasting eest.
will also give him this invaluable portion. This is the
Christian of the right stamp ; this is the servant that is like
his Lord ; these be the innocent that save the island, and
all about them are the better where they dwell. I fear the
men I have described are very rare, but were it not for our
shameful negligence, such men might we all be !
CHAPTER III.
containing some hinderances of heavenly mindedness. ,
As thou vainest the comforts of a heavenly conversation,
I here charge thee from God, to beware most carefully of
these impediments :
1. The first is, a living in a known sin. Observe this : —
What havoc will this make in thy soul! O the joys that
this hath destroyed ! The blessed communion with God
that this hath interrupted ! The ruins it hath made amongst
men's graces! The duties that it hath hindered! And above
all others, it is an enemy to this great duty.
I desire thee, in the fear of God, stay here a little, and
search thy heart. Art thou one that hath used violence
with thy conscience? Art thou a wilful neglecter of known
duties, either public or private? Art thou a slave to thine
appetite, in eating or drinking, or to any other commanding
sense ? Art thou a seeker of thine own esteem, and a man that
must needs have men's good opinion ? Art thou a peevish
or a passionate person, ready to take fire at every word, or
every supposed slight? Art thou a deceiver of others in thy
dealing: or one that hath set thyself to rise in the world?
Not to speak of greater sins, which all take notice of. If
this be thy case, I dare say, heaven and thy soul are very
great strangers ; I dare say thou art seldom with God,
and there is little hope it should be better as long as thou
continuest in these transgressions : these beams in thine eye
will not suffer thee to look to heaven ; these will be a cloud
between thee and God. How shouldst thou take comfort
from heaven, who taketh so much pleasure in the lusts of
the flesh ? Every wilful sin will be to thy comforts as
water to fire ; when thou thinkest to quicken them, this
will quench them ; when thy heart begins to draw near to
God, this will presently fill thee with doubting. Besides, it
doth utterly indispose thee, and disable thee to this work ;
when thou shouldst wind up thy heart to heaven, it is biased
another way : it is entangled, and can no more ascend in
divine meditation, than the bird can fly whose wings are
dipt, or that is taken in the snare. Sin doth cut the very
sinews of the soul ; therefore I say of this heavenly life as
THE SAINT'S EVERLASTING REST. 203
Mr. Bolton saith of prayer, " Either it will make thee leave
sinning, or sin will make thee leave it," and that quickly
too : for these cannot continue together. If heaven and
hell can meet together, then mayest thou live in thy sin,
and in the tastes of glory. If therefore thou find thyself
guilty, never doubt but this is the cause that estrangeth thee
from heaven ; and take heed lest it keep out thee, as it keeps
out thy heart. Yea, if thou be a man that hitherto hast
escaped, and knowest no reigning sin in thy soul, yet let
this warning move thee to prevention, and stir up a dread
of this danger in thy spirit ; especially resolve to keep from
the occasions of sin, and, as much as possible, out of the
way of temptations.
2. A second hinderance carefully to be avoided, is an
earthly mind ; for you may easily conceive, that this cannot
stand with a heavenly mind. God and mammon, earth and
heaven, cannot both have the delight of thy heart. This
makes thee like Anselm's bird, with a stone tied to the foot,
which as oft as she took flight, did pluck her to the earth
again. If thou be a man that hast fancied to thyself, some
happiness to be found on earth, and beginnest to taste a
sweetness in gain, and to aspire after a higher estate, and
art driving on thy design; believe it, thou art marching
with thy back upon Christ, and art posting apace from this
heavenly life. Hath not the world that from thee, which
God hath from the believer ? When he is blessing himself
in God, and rejoicing in hope of the glory to come; then
thou art blessing thyself in thy prosperity.
It may be thou boldest on thy course of duty, and prayest
as oft as thou didst before ; it may be thou keepest in with
good ministers, and with good men, and seemest as forward
in religion as ever : but what is all this to the purpose ?
Mock not thy soul, man; for God will not be mocked.
Thine earthly mind may consist with thy common duties ;
but it cannot consist with this heavenly duty. I need not
tell thee this, if thou wouldst not be a traitor to thy own soul :
thou knowest thyself how seldom and cold, how cursory
and strange, thy thoughts have been of the joys hereafter,
ever since thou didst trade so eagerly for the world.
Methinks I even perceive thy conscience stir now, and
tell thee plainly, that this is thy case. Hear it, man ! O hear
it now ; lest thou hear it in another manner when thou
wouldst be full loath. O the cursed madness of many that
seem to be religious ! who thrust themselves into the multi-
tude of employments, and think they can never have business
enough, till they are so loaded with labours, 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
204 the saint's everlasting rest.
when all is done, and they have lost that heaven they might
have had upon earth, they take up a few rotten arguments
to prove it lawful, and then they think that they have salved
all. They miss not the pleasures of this heavenly life, if
they can but quiet their consciences, while they fasten upon
lower and baser pleasures.
For thee, O Christian! who hast tasted of these pleasures,
I advise thee, as thou valuest their enjoyment, as ever thou
would taste of them any more, take heed of this gulf of an
earthly mind: for if once thou comest'to this, " that thou
wilt be rich, thou fallest into temptation, and a snare, and
into divers foolish and hurtful lusts." Keep these things as
thy upper garments still loose about thee, that thou mayest
lay them by whenever there is cause ; but let God and glory
be next thy heart, yea, as the very blood and spirit by
which thou livest : still remember that of the Spirit, " The
friendship of the world is enmity with God ; whosoever
therefore will be a friend of the world, is the enemy of God."
And " love not the world, nor the things 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
receives it.
3. A third hinderance of which I must advise thee to
beware is, the company of ungodly and sensual men. Not
that I would dissuade thee from necessary converse, or from
doing them any office of love : nor would I have thee con-
clude them to be dogs and swine, that so thou mayest evade
the duty of reproof ; nor yet to judge them such at all, before
thou art certain they are such indeed.
But it is the unnecessary society of ungodly men, and
familiarity with unprofitable companions, though they be
not so apparently ungodly, that I dissuade you from. It is
not only the open profane, the swearer, the drunkard, that
will prove hurtful to us ; but dead-hearted formalists, or
persons merely civil, and moral, or whose conference is
empty, unsavoury, and barren, may much divert our thoughts
from heaven. As mere idleness, and forgetting God, will
keep a soul as certainly from heaven, as a profane, licentious,
fleshly life : so also will useless company as surely keep our
hearts from heaven, as the company of men more dissolute
and profane. Alas ! our dulness and backwardness is such,
that we have need of the most constant and powerful helps:
a clod, or a stone, that lies on the earth is as prone to arise
and fly in the air, as our hearts are to move toward heaven.
You need not hold them from flying up to the skies ; it is
sufficient that you do not help them. If our spirits have
not great assistance, they may easily be kept from flying
aloft, though they never should meet with the least impedi-
t&e saint^s everlasting rest. 205
ment. O think of this in the choice of your company:
when your spirits need no help to lift them up, but as the
flames you are always mounting upward, and carrying with
you all that is in your way, then you may indeed be less
careful of your company ; but till then be careful therein.
As it is reported of a lord that was near his death, and the
doctor that prayed with him read over the litany, " For all
women labouring with child, for all sick persons, and young
children," &c. — " From lightning and tempest; from plague,
pestilence, and famine; from battle and murder, and from
sudden death." " Alas !" saith he, " what is this to me, who
must presently die ?" So mayest thou say of such men's
conference, Alas ! what is this to me, who must shortly be
in rest? What will it advantage thee to a life with God, to
hear where the fair is such a day, or how the market goes,
or what weather it is, or is like to be, or when the moon
changed, or what news is stirring? What will it conduce
to the raising thy heart God-ward, to hear that this is an
able minister, or that an able Christian, or that this was an
excellent sermon, or that is an excellent book; to hear a
discourse of baptisms, ceremonies, the order of God's decrees,
or other such controversies of great difficulty, and less
importance ? Yet this, for the most part, is the sweetest
discourse that you are likely to have of a formal dead-hearted
professor. If thou hadst newly been warming thy heart with
the joys above, would not this discourse quickly freeze it
again ? I appeal to the judgment of any man that hath tried
it, and maketh observations on the frame of his spirit.
4. A fourth hinderance to heavenly conversation is, dis-
putes about lesser truths, and especially when a man's
religion lies only in his opinions ; a sure sign of an unsanc-
tified soul. If sad examples be regarded, I need say the less
upon this. It is legibly written in the faces of thousands ;
it is visible in the complexion of our deceased nation. They
are men least acquainted with a heavenly life, who are the
violent disputers 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 ',*od in Christ, of that time
when he shall enjoy God and Christ. As the body doth
languish in consuming fevers, when the native heat abates
within, and an unnatural heat inflaming the external parts
succeeds ; so when the zeal of a Christian doth leave the
internals of religion, and fly to externals, or inferior things,
the soul must needs consume and languish. Yea, though
you were sure your opinions were true, yet when the chief
of your zeal is turned thither, and the chief of your confer-
ence there laid out, the life of grace decays within.
18
206 the saint's everlasting rest.
Therefore let me advise you that aspire after this joyous
life, spend not your thoughts, your time, your zeal, or your
speeches, upon quarrels that less concern your souls : but
when others are feeding on husks or shells, or on this heated
food which will burn their lips far sooner than warm and
strengthen their hearts ; then do you feed on the joys above.
T could wish you were all understanding men, able to defend
every truth of God ; but still I would have the chief to be
chiefly studied, and none to shoulder out your thoughts of
eternity: the least controverted points are usually most
weighty, and of most necessary use to our souls.
5. As you value the comforts of a heavenly life, 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, as long as this prevaileth in it. IHt cast
the angels from heaven that were in it, it must needs keep
thy heart estranged from it. If it cast our first parents out
of paradise, and separated between the Lord and us, it must
needs keep our hearts from paradise, and increase the cursed
separation from our God. The delight of God is an humble
soul, even him that is contrite, and trembleth at his word :
and the delight of an humble soul is in God : and sure where
there is mutual delight, there will be freest admittance, and
heartiest welcome, and most frequent converse. Well then,
art thou a man of worth in thine own eyes ? And very
tender of thine esteem with others? Art thou one that
much valuest applause, and feelest delight when thou b.ear-
est of thy great esteem with men ; and art dejected when
thou hearest that men slight thee? Dost thou love those
most who best honour thee ; and doth thy heart bear a
grudge at those that thou thinkest undervalue thee ? Wilt
thou not be brought to shame thyself, by humble confession,
when thou hast sinned against God, or injured thy brother?
Art thou one that honourest the rich ? And thinkest thyself
somebody if they value and own thee? But lookest strangely
at the poor, and art almost ashamed to be their companion?
Art thou unacquainted with the deceitfulness and wickedness
of thy heart ? Or knowest thyself to be vile only by reading,
not by feeling thy vileness ?' Art thou readier to defend
thyself, and maintain thine innocency, than to accuse thyself,
or confess thy fault ? Canst thou hardly hear a close reproof,
or plain dealing, without difficulty and distaste ? Art thou
readier in thy discourse to teach than to learn : and to dic-
tate to others, than to hearken to their instructions ? Art
thou bold and confident of thy own opinions, and little
suspicious of the weakness of thy understanding? but a
slighter of the judgment of all that are against thee ? Is thy
spirit more disposed to command than to obey ? Art thou
68
70
72
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74
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76
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THE SAINT'S EVERLASTING REST. 207
ready to censure the doctrine of thy teachers, the actions of
thy rulers, and the persons of thy brethren? and to think, if
thou wert a judge, thou wouldst be more just ; or if thou
vvert a minister, thou wouldst be more fruitful and more
faithful? If these symptoms be in thy heart, beyond doubt
thou art a proud person. Thou art abominably proud ;
there is too much of hell abiding in thee, for thee to have
any acquaintance at heaven : thy soul is too like the devil,
to have any familiarity with God.
I entreat you be very jealous of your souls in this point:
there is nothing will more estrange you from God : I speak
the more of it, because it is the most common and dangerous
sin, and most promoting the great sin of infidelity : you would
little think what humble carriage, what exclaiming against
pride, what self accusing, may stand with this devilish sin
of pride. O Christian, if thou wouldst live continually in
the presence of thy Lord, and lie in the dust, he would
thence take thee up; descend first with him into the grave,
and thence thou mayest ascend with him to glory. Learn
of him to be meek and lowly, and then thou mayest taste of
this rest to thy soul. Thy soul else will be " as the troubled
sea, which cannot rest;" and instead of these sweet delights
in God, thy pride will fill thee with perpetual disquietude.
6. Another impediment to this heavenly life is, laziness,
and slotbfulness of spirit : and I verily think for knowing
men, there is nothing hinders more than this. If it were
only the exercise of the body, the moving of the lips, the
bending of the knee, then men would as commonly step to
heaven, as they go a few miles to visit a friend : yea, if it
were to spend our days in numbering beads, and repeating
certain words and prayers, or in the outward parts of duties
commanded by God, yet it were comparatively easy: further,
if it were only in the exercise of parts and gifts, it were easier
to be heavenly minded. But it is a work more difficult than
all this : to separate our thoughts and affections from the
world ; to draw forth all our graces in their order, and
exercise each on its proper object; to hold them to this, till
the work doth thrive and prosper in their hands; this is the
difficult task. Heaven is above thee, the way is upwards ;
dost thou think, who art a feeble sinner, to travel daily this
steep ascent without a great deal of labour 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 look-
ing 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
208 the saint's everlasting rest.
get the first fruits, as well as to get the full possession.
Dost thou not feel it so, though I should not tell thee ?
Will thy heart get upwards except thou drive it ? Dost
thou find it easy to dwell in the delights above ? It is true
the work is sweet, and no condition on earth so desirable ;
but therefore it is that our hearts are so backward ; especially
in the beginning, till we are acquainted with it. O how
many who can easily bring their hearts to ordinary duties,
as reading, hearing, praying, conferring, could never yet in
all their lives, bring them, and keep them, to a heavenly
contemplation one half hour together! Consider here, reader,,
as before the Lord, whether this be not thine own case.
Thou hast known that heaven is all thy hopes ; thou know-.
est fhou must shortly be turned hence, and that nothing
below can yield thee rest ; thou knowest also that a strange
heart, a seldom and careless thinking of heaven, can fetch
but little comfort thence : and dost thou yet, for all this, let
slip thy opportunities, when thou shouldst walk above, and
live with God ? Dost thou commend the sweetness of a
heavenly life, and yet didst never once try it thyself? But
as the sluggard that stretched himself on his bed, and cried,
O that this were working ! so dost thou live at thy ease, and
say, O that I could get my heart to heaven ! How many
read books and hear sermons, in expectation to hear of some
easy course, or to meet with a shorter cut to comforts, than
ever they are like to find ? And if they can hear of none
from the preachers of truth, they will snatch it with rejoic-
ing from the teachers of falsehood : and presently applaud
the excellency of the doctrine, because it hath fitted their
lazy temper ; and think there is no other doctrine will com-
fort the soul, because it will not comfort it with hearing and
looking on. And while they pretend enmity only to the
law, they oppose the easier conditions of the gospel, and
cast off the burden which all must bear that find rest to their
souls : the Lord of light, and Spirit of comfort, show these
men in time, a surer way for lasting comfort. It was an
established law among the Argi, that if a man were per-.
ceived to be idle and lazy, he must give an account before
the magistrate, how he came by his victuals and main-
tenance : and sure when I see these men lazy in the use of
God's appointed means for comfort, I cannot but question
how they came by their comforts. I would they would
examine it thoroughly themselves ; for God will require an
account of it from them. Idleness, and not improving the
truth in painful duty, is the common cause of men's seeking
comfort from error ; even as the people of Israel, when they
had no comfortable answer from God, because of their own
sin and neglect, would run to seek it from the idols of the
THE SAINT'S EVERLASTING REST. 209
Heathens : so when men are false hearted, and the Spirit of
truth denies them comfort, because they deny him obedience,
they will seek it from a lying spirit.
My advice to such a lazy sinner, is this : as thou art
convicted that this work is necessary to thy comfort, so
resolvedly set upon it : if thy heart draw back, and be
undisposed, force it on with the command of reason ; and if
thy reason begin to dispute the work, force it with producing
the command of God : and quicken it with the consideration
of thy necessity, and the other motives before propounded :
and let the enforcements that brought thee to the work,
be still in thy mind to quicken thee in it. Do not let such
an incomparable treasure lie before thee, while thou liest
still with thy hand in thy bosom : let not thy life be a
continual vexation, which might be a continual feast, and
all because thou wilt not be at the pains. When thou hast
once tasted the sweetness of it, and a little used thy heart
to the work, thou wilt find the pains thou takest abundantly
recompensed. Only sit not still with a disconsolate spirit,
while comforts grow before thine eyes. Neither is it a ^ew
formal, lazy, running thoughts, that will fetch thee this
consolation from above; no more than a few lazy, formal
words will prevail with God instead of fervent prayer. I
know Christ is the fountain, and I know this, as every other
gift, is of God : but yet if thou ask my advice, how to obtain
these waters of consolation, I must tell thee, there is some-
thing also for thee to do : the gospel hath its conditions and
works, though not such impossible ones, as the law ; Christ
hath his yoke and his burden, though easy, and thou must
take it up, or thou wilt never find rest to thy soul. I know
so far as you are spiritual, you need not all this striving and
violence, but that is but in part, and in part you are carnal ;
and as long as it is so, there is no talk of ease, It was the
Parthians5 custom, that none must give their children any
meat in the morning, before they saw the sweat on their
faces : and you shall find this to be God's most usuai course,
not to give his children the taste of his delights, till they
begin to sweat in seeking after them. Therefore lay them
both together, and judge whether a heavenly life, or thy
ease, be better; and make the choice accordingly. Yet thi3
let me say, thou needest not expend thy thoughts more than
now thou dost ; it is but only to employ them better : I press
thee not to busy thy mind much more than thou dost; but
to busy it upon better and more pleasant objects. Employ
but so many serious thoughts every day, upon the excellent
glory of the life to come, as thou now employest on the
affairs in the world ; nay, as thou daily lcsest on vanities,
and thy heart will be at heaven in a short space.
18*
210 the saint's everlasting rest.
7. It is also a dangerous hinderance, to content ourselves
with the mere preparatives to this heavenly life, while we
are strangers to the life itself: when we take up with the
mere studies of heavenly things, and the notions and thoughts
of them in our brain,, or the talking of them with one another*
as if this were all that makes us heavenly people. There is
none in more danger of this snare, than those that are much
in public duty, especially preachers of the gospel. O how
easily may they be deceived here, while they do nothing
more than read of heaven, and study of heaven, and preach
of heaven, and pray, and talk of heaven t What, is not this
the heayenly life ? O that God would reveal to our hearts
the danger of this snare ! Alas, all this, is but mere prepara-
tion : this is not the life we speak of, though it is a help
thereto. I entreat every one of my brethren in the ministry*
that they search and watch against this temptation: this is
but gathering the materials, and not the erecting the build-
ing : this i& but gathering manna for others, not eating and
digesting it ourselves: as he that sits at home may study
geography, and draw most exact descriptions of countries,
and ye% 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 : if you should study of
nothing but heaven while you lived, and preach of nothing
but heaven to your people,, yet might your own hearts be
strangers to it : we are under a more subtle temptation than,
other men to draw us from this heavenly life : if our employ-
ments lay at a greater distance from heaven, we should not
be so apt to be thus deluded : but when we find ourselves
employed upon nothing else, we are easier drawn to take
up here,, Studying and preaching of heaven is more like to
a heavenly life, than thinking and talking of the world is,
and: the likeness it is that may 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 it.
CHAPTER IV.
SOME GENERAL HELPS TO HEAVENLY MINDEDNESS*
Having thus showed thee what hinderances will resist
thee in the work, I shall now lay down some positive helps.
But first, I expect that tnou resolve against the foremen-
tioned impediments, that thou read them seriously, and
avoid them faithfully, or else thy labour will be all in vain ;
thou dost but go about to reconcile light and darkness,
THE SAINT'S EVERLASTING REST. 21 f
Christ and Belial, heaven and hell, in thy spirit. I must tell
thee also, that I expect thy promise, faithfully to set upon
the helps which I prescribe thee ; and that the reading of
them will not bring heaven into thy heart, but in their con-
stant practice the Spirit will do it.
As thou valuest then these foretastes of heaven, make
conscience of performing these following duties :
1. Know heaven to be the only treasure, and labour to
know what a treasure it is : be convinced that thou hast no
other happiness, and be convinced what happiness is there :
if thou dost hot soundly 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 Utile operation.
2. Labour as to know heaven to be the only happiness, so
also to be thy happiness. Though the knowledge of excel-
lency and suitableness may stir up that love which worketh.
by desire, yet there must be the knowledge of our interest
or propriety to the setting at work our love of complacency.
We may confess heaven to be the best condition, though we
despair of enjoying it ; and we may desire and seek it, if we
see the obtainment to be but probable ; but we can never
delightfully rejoice in it, till we are persuaded of our title to
it. What comfort is it to a man that is naked, to see the
rich attire of others ? Or, to a man that hath not a bit ta
put in his mouth, to see a feast which he must not taste of?
What delight hath 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 misery ? So, for a man to know the excel
lencies of heaven, and not to know whether he shall ever
enjoy them, may well raise desire to seek it, but it will raise
but little joy and content.
3. Another help to the foretaste of rest is this : labour to
apprehend how near it is : think seriously of its speedy
approach. That which we think is near at hand, we are
more sensible of than that which we behold at a distance.
When we hear of war or famine in another country, it
troubleth us not so much ; or if we hear it prophesied of a
long time hence : so if we hear of plenty a great way off, or
of a golden age that shall fall out, who knows when, this
never rejoieeth us. But if judgments or mercies draw near,
then they affect us. This makes men think on heaven so
insensibly, because they conceit it at a great distance : they
look on it as twenty, or thirty, or forty years off; and this
it is that dulls their sense. As wicked men are fearless and
senseless of judgment, because the sentence is not speedily
executed; so are the good deceived of their comforts, by
212 the saint's everlasting rest.
supposing them further off than they are. How much
better were it to receive the sentence of death in ourselves,
and to look on eternity as near at hand ? Surely, reader,
thou stand est at the door, and hundreds of diseases are ready
waiting to open the door and let thee in. Are not the thirty
or forty years of thy life that are past, quickly gone? Are
they not a very little time when thou lookest back on them ?
And will not all the rest be shortly so too ? Do not days
and nights come very thick ? Dost thou not feel that building
of flesh to shake, and perceive thy house of clay to totter ?
Look on thy glass, see how it runs : look on thy watch, how
fast it goeth ; what a short moment is between us and our
rest ; what a step is it from hence to everlastingness ! While
I am thinking and writing of it, it hasteth near, and I am
even entering into it before I am aware. While thou art
reading this, it posteth on, and thy life will be gone as a
tale that is told. Mayest thou not easily foresee thy dying
time, and look upon thyself as ready to depart? It is but a
few days till thy friends shall lay thee in the grave, and
others do the like for them. If you verily believed you
should die to-morrow, how seriously would you think of
heaven to-night ! The true apprehensions of the nearness of
eternity, doth make men's thoughts of it quick and piercing ;
put life into their fears and sorrows, if they be unfit ; and
into their desires and joys, if they have assurance of its glory.
4. Another help to this is, to be much in serious discours-
ing of it, especially with those that can speak from their
hearts. It is pity (saith Mr. Bolton) that Christians should
ever meet together, without some talk of their meeting in
heaven : it is pity so much precious time is spent in vain
discourses, and useless disputes, and not a sober word of
heaven. Methinks we should meet together on purpose to
warm our spirits with discoursing of our rest. To hear a
minister or private Christian set forth that glorious state,
with power and life from the promises of the gospel, methinks
should make us say, as the two disciples, "Did not our
hearts burn within us, while he was opening to us the
Scripture ?" While he was opening to us the windows- of
heaven? Get then together, fellow Christians, and talk of
the affairs of your country and kingdom, and comfort one
another with such words. This may make our hearts revive
within us, 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 furnished 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.
THE SAINT'S EVERLASTING REST. 213
5. Another help is this; make it thy business in every
duty, to wind up thy affections nearer heaven- A man's
attainments from God are answerable to his own desires
and ends ; that which he sincerely seeks he finds : God's
end in the institution of his ordinances was, that they be as
so many stepping stones to our rest, and as the stairs by
which (in subordination to Christ) we may daily ascend
unto it in our affections : let this be thy end in using them,
as it was God's end in ordaining them ; and doubtless they
will not be unsuccessful. Men that are separated by sea
and land, can yet, by letters, carry en great trades, even to
the value of their whole estate : and may not a Christian
in the wise improvement of duties, drive on this happy trade
for rest ? Come not therefore with any lower ends to duties ;
renounce familiarity, customariness, and applause. When
thou kneelest down in secret or public prayer, let it be in
hope to get thy heart nearer God before thou risest off thy
knees : when thou openest thy Bible or other books, let it
be with this hope, to meet with some passage of Divine
truth, and some such blessings of the Spirit with it, as may
raise thine affections nearer heaven : when thou art setting
thy foot out of thy door to go to the public worship,, say, I
liope to meet with somewhat from God that rrray 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 that Christ will appear to me in the way, and shine
about me with light from heaven, and let me hear his
Instructing and reviving voice, and cause the scales to fall
from mine eyes, that I may see more of that, glory than I
ever yet saw ; I hope before I return to my house, my Lord
will take my heart in hand, and bring it within the 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. Remember also to pray for thy teacher,
that God would put some divine message into his mouth,
which may leave a heavenly relish on thy spirit.
If these were our ends, and this our course, when we set
to duty, we should not be so strange as we are to heaven.
6. Another help is this ; make an advantage of every
object thou seest, and of every passage of Divine Providence*
and of every thing that befalls thee in thy labour and calling,
to mind thy soul of its approaching rest. As all providences
and creatures are means to our rest, so do they point us to
that as their end. Every creature hath the name of God
and of our final rest written upon it, which a considerate
believer may as truly discern, as he can read upon a hand
in a cross-way the name of the town or city it points to.
This spiritual use of creatures and providences is God's.
214 the saint's everlasting rest.
great end in bestowing them on man ; and he that overlooks
this end, must needs rob God of his chief praise, and deny
him the greatest part of his thanks. This relation that our
present mercies have to our great eternal mercies, is the
very quintessence and spirit of all these mercies ; therefore
do they lose the very spirit of all their mercies, and take
nothing but the hirsks, who overlook this relation, and draw
not forth the sweetness of it in their contemplations. God's
sweetest dealings with us would not be half so sweet as
hey are, if they did not intimate some further sweetness.
As ourselves have a fleshly and spiritual substance, so have
our mercies a fleshly and spiritual use,, and are fitted to the
nourishing of both our parts. He that receives the carnal
part, and no more, may have his body comforted by them,
out not his soul. O, therefore, that Christians were skilled
in this art ! You can open your Bibles, and read there of
God and of glory : O learn to open the creatures, and the
several passages of Providence, to read of God and glory
there. Certainly, by such a skilful improvement, we might
have a fuller taste of Christ and heaven, in every bit we eat,
and in every draught we drink, than most men have in the
use of the sacrament.
If thou prosper in the world, let it make thee more sensible
of thy perpetual prosperity : if thou be weary of thy labours,
let it make thy thoughts of rest more sweet: if things go
cross with thee, let it make thee more earnestly desire that
day, when all thy sufferings and sorrow shall cease. Is thy
body refreshed with food or sleep? remember the inconceiv-
able refreshings with Christ. Dost thou hear any news that
makes thee glad? remember what glad tidings it will be to
hear the sound of the trump of God, and the absolving
sentence of Christ our judge. Art thou delighting thyself
in ths society of the saints ? remember the everlasting
amiable society thou shalt have with perfected saints in rest.
Is God communicating himself to thy spirit ? remember that
time when thy joy shall be full. Dost thou hear or feel the
tempest of wars, or see any cloud of blood arising? remem-
ber the day that thou shalt be housed with Christ, where
there is nothing but calmness and amiable union, and where
we shall solace ourselves in perfect peace, under the wings t
of the Prince of Peace. Thus you may see what advantages
to a heavenly life every condition and creature doth afford
us, if we have but hearts to apprehend and improve them.
7. Another singular help is this : be much in that angelical
work of praise. As the most heavenly spirits will have the
most heavenly employment, so the more heavenly the em-
ployment, the more will it make the spirit heavenly : though
the heart be the fountain of all our actions, yet do those
the saint's everlasting hest. 215
actions, by a kind of reflection, work much on the heart from
whence they spring; the like also maybe said of our speeches.
So that the work of praising God, being tne most heavenly
work, is likely to raise us to the most heavenly temper.
This is the work of those saints and angels, and this will be
our own everlasting work : if we were more taken up in this
employment now, we should be liker to what we shall be
then. When Aristotle was asked what he thought of music,
he answers, " Jovem neque canere neque citharam pulsare ;"
that Jupiter did neither sing nor play on the harp ; thinking
it an unprofitable art to men, which was no more delightful
to God. But Christians may better argue from the like
ground, that singing of praise is a most profitable duty,
because it is as it were so delightful to God himself, that he
hath made it his people's eternal work ; for " they shall sing
the song of Moses, and the song of the Lamb." As desire,
and faith, and hope, are of shorter continuance than love
and joy ; so also preaching, and prayer, and sacraments, and
all means for confirmation, and expression of faith and hope
shall cease, when our thanks, and praise, and triumphant
expressions of love and joy, shall abide for ever. The live-
liest emblem of heaven that I know upon earth is, when the
people of God, in the deep sense of his excellency and bounty,
from hearts abounding with love and joy, join together both
in heart and voice, in the cheerful and melodious singing of
his praise. Those that deny the use of singing, disclose
their unheavenly unexperienced hearts, as well as their
ignorant understandings. Had they felt the heavenly delights
that many of their brethren in such duties nave felt, they
would have been of another mind ! And whereas they are
wont to question, whether such delights be genuine, or any
better than carnal or delusive ; surely the very relish of God
and heaven that is in them, the example of the saints, in
Scripture, whose spirits have been raised by the same duty
and the command of Scripture for the use of this means,
one would think should quickly destroy the controversy.
And a man may as truly say of these delights, as of the
testimony of the Spirit, that they witness themselves to be
of God.
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. Reader, I entreat thee,
remember this : let praises have a larger room in thy duties ;
keep ready at hand matter 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 necessities and vileness ; study the mercies which thou
hast received, and which are promised ; both their own
216 the saint's EVERLASTING rest.
worth and their aggravating circumstances, as often as thou
studiest the sins thou hast committed. O let God's praise
be much in your mouths. Seven times a day did David
praise him : yea, his praise was continually of him. As he
that offereth praise glorifieth God, so doth he most rejoice
and glad his own soul. "Offer therefore the sacrifice of
praise continually : in the midst of the church let us sing
his praise."
I confess, to a man of a languishing body, where the heart
faints, and the spirits are feeble, the cheerful praising of God
is more difficult ; because the body is the soul's instrument,
and when it lies unstringed, or untuned, the music is likely
to be accordingly. Yet a spiritual cheerfulness there may
be within, and the heart may praise, if not the voice. But
where the body is strong, the spirits lively, and the heart
cheerful, and the voice at command, what advantage have
such for this heavenly work ? With what alacrity may they
sing forth praises ? O the madness of healthful youth, that
lay out this vigour of body and mind upon vain delights,
which is so fit for the noblest work of men ! And O the
sinful folly of many who drench their spirits in continual
sadness, and waste their days in complaints and groans,
and so make themselves unfit for this sweet and heavenly
work ! that when they should join with the people of God
in his praise, and delight their souls in singing to his name,
they are studying their miseries, and so rob God of his
praise, and themselves of their solace. But the greatest
destroyer of our comfort in this duty is our sticking in the
tune and melody, and suffering the heart to be all the while
idle, which should perform the chief part of the work.
8. Another thing I will advise you to is this : be a careful
observer of the drawings of the Spirit, and fearful of quench-
ing its motions, of resisting its workings : if ever thy soul
get above this earth, and get acquainted with this living in
heaven, 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 to heaven. O then grieve not thy guide,
quench not thy life: if thou dost, no wonder if thy soul be
at a loss : you little think how much the life of all your
graces depends upon your ready and cordial obedience to
the Spirit: when the Spirit urgeth thee to secret prayer,
and thou refusest obedience ; when he forbids thee a known
transgression, and yet thou wilt go on ; when he lelleth thee
which is the way, and which not, 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 to duty ; how should it lead thee to heaven, and bring
thy heart into the presence of God ? O what bold access
the! saint's EVERLASTING rest. 217
shall that soul find in its approaches to the Almighty, that
is accustomed to a constant obeying of the Spirit. And
how backward, how dull, and strange, and ashamed, will
he be to these addresses, who hath long used to break away
from the Spirit that would have guided him ! I beseech
thee learn well this lesson, and try this course : let not the
motions of thy body only, but the thoughts of thy heart, be
at the Spirit's beck. Dost thou not feel sometimes a strong
impulsion to retire from the world, and draw near to God ?
O do not thou disobey, but take the offer, and hoist up sail
while thou mayest have this blessed gale. When this wind
blows strongest, thou goest fastest, either backward or for-
ward. The more of this Spirit we resist, the deeper will it
wound, and th3 more we obey, the speedier is our pace; as
he goes heaviest that hath the wind in his face, and he
easiest that hath it in his back.
CHAPTER V,
A DESCRIPTION OF HEAVENLY CONTEMPLATION.
The main thing intended is yet behind, and that which I
aimed at when I set upon this work. All that I have said is
but the preparation to this. I once more entreat thee, there-
fore, as thou art a man that makest conscience of a revealed
duty, and that darest not wilfully resist the Spirit ; as thou
vainest the high delights of a saint, and as thou art faithful
to the peace and prosperity of thine own soul ; that thou
diligently study the directions following, and that thou
speedily and faithfully put them in practice : I pray thee,
therefore, resolve before thou readest any further, and pro-
mise here, as before the Lord, that if the following advice
be wholesome to thy soul, thou wilt seriously set thyself to
the work, and that no laziness of spirit shall take thee, off,
nor lesser business interrupt thy course, but that thou wilt
approve thyself a doer of this word, and not an idle hearer
only. Is this thy promise, and wilt thou stand to it? Resolve,
man, and then 1 shall be encouraged to give thee my advice ;
only try it thoroughly, and then judge : if in the faithful
following of this course tho^ dost not find an increase of all
thy graces, and art not male more serviceable in thy place;
if thy soul enjoy not more fellowship with God, and thy life
be not fuller of pleasure, and thou have not comfort readier
by thee at a dying h^pr, and when thou hast greatest need;
then throw these directions back in my face, and exclaim
against me as a deceiver for ever : except God should leave
thee uncomfortable for a little season, for the more glorious
manifestation of his attributes, and thy integrity ; and single
19
218 the saint's everlasting rest.
thee out as he did Job, for an example of constancy and
patience, which would be but a preparative for thy fullest
comfort. Certainly God will not forsake this his own ordi-
nance, but will be found of those that thus diligently seek
him. God hath, as it were, appointed to meet thee in this
way : do not thou fail to give him the meeting, and thou
shalt find by experience that he will not fail.
The duty which I press upon thee so earnestly, I shall
now describe : it is the set and solemn acting of all the
powers of the soul upon this most perfect object [rest] by
meditation.
I will a little more fully explain the meaning of this
description, that so the duty may lie plain before thee.
1. The general title that I give this duty is, r.ieditation : not
as it is precisely distinguished from cogitation, consideration,
and contemplation; but as it is taken in the larger and
usual sense for cogitation on things spiritual, and so com-
prehending consideration and contemplation.
That meditation is a duty of God's ordaining, not only irs
his written law, but also in nature itself, I never met with
the man that would deny: but that it is a duty constantly
practised, I must, with sorrow, deny : it is in word confessed
to be a duty by all, but by the constant neglect denied by
most : and (I know not by what fatal security it comes to
pass, that) men that are very tender conscienced toward
most other duties, yet as easily overslip thi«, as if they
knew it not to be a duty at all; they that are presently
troubled if they omit a sermon, a fast, 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 improv-
ed, and by which the soul digesteth truths, and draweth
forth their strength for its nourishment. Certainly, I think,
that as a man is but half an hour taking into his stomach
that meat which he must have seven or eight hours to
digest ; so a man may take into his understanding and
memory more truth. in one hour, than he is able well to
digest in many. Therefore God commanded Joshua, " That
the bouK of the law should not depart out of his mouth, but
that he should meditate therein day and night : that he
might observe to do according to that which is written
therein." As digestion is the turning the food into chyle
and blood, and spirits and flesh ; so meditation, rightly
managed, turneth the truths receivedffcnd remembered into
warm affection, raised resolution, and holy conversation.
Therefore what good those men are likely to get by sermons
or providences, who are unaccustomed to meditation, you
may easily judge. And why so much preaching is lost
THE SAINT'S EVERLASTING REST. £19
among us, and men can run from sermon to sermon, and
yet have such languishing starved souls, I know no truer
cause than their neglect of meditation. If men heard one
hour and meditated seven ; if they did as constantly digest
their sermons as they hear them, they would find another
kind of benefit by sermons, than the ordinary sort of Chris-
tians do.
But because meditation is a general word, and it is not all
meditation that I here intend, I shall therefore lay down the
difference whereby this I am urging is discerned from all
other sorts of meditation. And the difference is taken from
the act, and from the object of it.
From the act, which I call the set and solemn acting of all
the powers of the soul.
1. I call it the acting of them, for it is action that we are
directing you in now, and not dispositions ; yet these also
are necessarily presupposed : it must be a soul that is quali-
fied for the work, by tue supernatural grace of the Spirit,
which must be able to perform this heavenly exercise. It
is a work of the living, and not of the dead : it is a work of
all other the most spiritual, and therefore not to be well
performed by a heart that is merely carnal.
2. I call this meditation the acting of the powers of the
soul, meaning the soul as rational. It is the work of the
soul ; for bodily exercise doth here profit but little. The
soul hath its labour and its ease, its business and its idleness,
as well as the body ; and diligent students are usually as
sensible of the labour and weariness of their spirits, as they
are of that of the members of the body. This action of the
soul is it I persuade thee to.
3. I call it the acting of all the powers of the soul, to
difference it from the common meditation of students, which
is usually the mere employment of the brain. It is not a
bare thinking that I mean, nor the mere use of invention or
memory, but a business of a higher and more excellent
nature.
The understanding is not the whole soul, and therefore
cannot do the whcle work : as God hath made several parts
in man, to perform their several offices for his nourishment
and life ; so hath he ordained the faculties of the soul to
perform their several offices for his spiritual life ; so the
understanding must take in truths, and prepare them for
the will, and it must receive them, and commend them to
the affections : the best digestion is in the bottom of the
stomach ; the affections are as it were the bottom of the
soul, and therefore the best digestion is there; while truth
is but a speculation swimming in the brain, the soul hath
not taken fast hold of it : Christ and heaven have various
280 the saint's everlasting rest.
excellencies, and therefore God hath formed the soul with a
power of divers ways of apprehending, that so we might be
capable of enjoying those excellencies.
What good could all the glory of heaven have done us ?
or what pleasure should we have had in the goodness of
God himself, if we had been without the affections of love
and joy, whereby we are capable of being delighted in that
goodness ? So also, what strength or sweetness canst thou
receive by thy meditations on eternity, while thou dost not
exercise those affections which are the senses of the soul,
by which it must receive this strength and sweetness !
This is it that hath deceived Christians in this business:
they have thought meditation is nothing but the bare think*
ing on truths, and the rolling of them in the understanding
and memory, when every school boy can do this.
Therefore this is the great task in hand, and this is the
work that I would set thee on ; to get these truths from thy
head to thy heart; that all the sermons which thou hast
heard of heaven, and all the notions thou hast conceived of
this rest, may be turned into the blood and spirit of affection,
and thou may est feel them revive thee, and warm thee at
the heart, and may est so think of heaven, as heaven should
be thought on.
If thou shouldst study nothing but heaven while thou
livest, and shouldst have thy thoughts at command, to turn
them thither on every occasion, and yet shouldst proceed no
further than this, this were not the meditation that I intend-
ed : as it is thy whole soul that must possess God hereafter,
so must the whole in a lower manner possess him here. I
have shown you, in the beginning of this treatise, how the
soul must enjoy the Lord in glory, to wit, by knowing, by
loving, by joying in him : why, the very same way must
thou begin thy enjoyment here.
So much as thy understanding and affections are sincerely
acted upon God, so much dost thou enjoy him : and this is
the happy work of this meditation. So that you see here is
somewhat more to be done, than barely to remember and
think of heaven : as running, and such like labours, do not
only stir a hand or foot, but strain and exercise the whole
body ; so doth meditation the whole soul.
As the whole was filled with sin before, so the whole must
be filled with God now ; as St. Paul saith of knowledge, and
gifts, and faith, to remove mountains, that if thou hast all
these without love, thou art but " as a sounding brass, or as
a tinkling cymbal," so I may say of the exercise of these, if
in this work of meditation, thou exercise knowledge, and
gifts, and faith of miracles, and not love and joy, thou dost
nothing; if thy meditation tends to fill thy note book with
THE SAINT?S EVERLASTING REST. 221
notions and good sayings concerning God, and not thy
heart with longings after him, and delight in him, for aught
I know thy book is as much a Christian as thou.
I call this meditation set and solemn, to difference it from
that which is occasional. As there is prayer which is
solemn, when we set ourselves wholly to the duty ; and
prayer whi^h is sudden and short, commonly called ejacu-
lations, when a man in the midst of other business doth send
up some brief request to God : so also there is meditation
solemn, when we apply ourselves only to that work; and
there is meditation which is short and cursory, when in
the midst of our business we have some good thoughts of
God in our minds. And as solemn prayer is either first set,
when a Christian observing it as a standing duty, doth
resolvedly practise it in a constant course ; or secondly,
occasional, when some unusual occasion doth put us upon
it at a season extraordinary : so also meditation.
Now, though I would persuade you to that meditation
which is mixed with your common labours, and to that
which special occasions direct you to ; yet these are not the
main things which I here intend : but that you would make
it a constant standing duty, as you do hearing, and praying,
and reading the Scripture, and that you would solemnly set
yourselves about it, and make it for that time your whole
work, and intermix other matters no more with it, than you
would do with praying, or other duties. Thus you see
what kind of meditation it is that we speak of, viz. the set
and solemn acting of all the powers of the soul.
The second part of the difference is drawn from its object,
which is rest, or the most blessed estate of man in his ever-
lasting enjoyment of God in heaven. Meditation hath a
large field to walk in, and hath as many objects to work
upon, as there are matters, and lines, and words in the
Scriptures, as there are known creatures in the whole crea-
tion, and as there are particular discernible passages of
Providence in the government of persons and actions through
the world : but the meditation that I now direct you in, is
only of the end of all these, and of these as they refer to
that end : it is not a walk from mountains to valleys, from
sea to land, from kingdom to kingdom, from planet to planet ;
but it is a walk from mountains and valleys to the holy
mount Sion; from sea and land to the land of the living;
from the kingdoms oi this world to the kingdom of saints;
from earth to heaven ; from time to eternity. It is a walking
upon the sun, and moon, and stars ; it is a walk in the garden
and paradise of God. It may seem far off; hut spirits are
quick ; whether in the body, or out of the body, their motion
is swift : they are not so heavy or dull as these earthly lumpsv
19*
222 the saint's everlasting rest.
nor so slow of motion as these clods of flesh. I would not
have you cast off your other meditations ; but surely as
heaven hath the pre-eminence in perfection, so should it
have the pre-eminence 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 ; especially when
that meditation is a degree of possession, if it be such affect-
ing meditation as I here describe.
You need not here be troubled with fear, lest studying so
much on these high matters should make you mad. If I
set you to meditate as much on sin and wrath, and to study
nothing but judgment and damnation, then you might fear
such an issue : but it is heaven, and not hell, that I would
persuade you to walk in ; it is joy, and not sorrow, that
I persuade you to exercise. I would urge you to look
on no deformed object, 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-
Are these sad thoughts? Will it distract a man to think of
his happiness ? Will it distract the miserable to think of
mercy ? Or the captive, or prisoner, to foresee deliverance ?
Neither do I persuade your thoughts to matters of great
difficulty, or to study knotted controversies of heaven, or to
search out things beyond your reach. If you should thus
set your wit upon the tenters, you might quickly be dis-
tracted indeed ; but it is your affections more than your
inventions that must be used in this heavenly employment
we speak of. They are truths which are commonly known*
which your souls must draw forth and feed upon. The resms
rection of the body, and the life everlasting, are articles of
your creed, and not nicer controversies. Methinks it should
be liker to make a man mad, to think of living in a world of
wo, to think of abiding among the rage of wicked men, than
to think of living with Christ in bliss ; methinks, if we be
not mad already, it should sooner distract us, to hear the
tempests and roaring waves, to see the billows, and rocks,
and sands, and gulfs, than to think of arriving safe at rest.
" 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 either
knew it, or used it. I more fear the neglect of men that 3o
approve it. Truth loseth much more by loose friends, than
by the sharpest enemies.
THE SAINT'S EVERLASTING REST. 223
CHAPTER VI.
THE FITTEST TIME AND PLACE FOR THIS CONTEMPLATION, AND
THE PREPARATION OF THE HEART UNTO IT.
Thus I have opened to you the nature of this duty ; I
proceed to direct you in the work ; where I shall, First, Show
you how you must set upon it ; Secondly, How you must
behave in it ; and Thirdly, How you shall shut it up. I
advise thee, 1. Somewhat concerning the time. 2. Some-
what concerning the place. And 3. Somewhat concerning
the frame of thy spirit.
And 1. For the time, I advise thee that as much as may
be, it be set and constant. Proportion out such a part of
thy time to the work.
Stick not at their scruple, who question the stating of
times as superstitious ; if thou suit out thy time to the
advantage of the work, and place no religion in the time
itself; thou needest not to fear lest this be superstition. As
a workman in his shop will have a set place for every one
of his tools, or else when he should use it, it may be to
seek ; so a Christian should have a set time for every ordi-
nary duty, or else when he should practise it, it is ten to
one but he will be put by it. Stated time is a hedge to duty,
and defends it against many temptations to omission. God
hath stated none but the Lord's day himself: but he hath
left it to be stated by ourselves, according to every man's
condition and occasions, lest otherwise his law should have
been a burden or a snare. Yet hath he left us general rules,
which by the use of reason, and Christian prudence, may
help us to determine the fittest times.
It is, as ridiculous a question of them that ask us, "Where'
Scripture commands to pray so oft, or at such hours ? as if
they asked, Where the Scripture commands that the church
stand in such a place? or the pulpit in such a place? or my
seat in such a place ? or where it commands a man to read
the Scriptures with a pair of spectacles ?
Most that I have known to argue against a stated time,
have at last grown careless of the duty itself, and showed
more dislike against the work than the time. If God gave
me so much money or wealth, and tell me not in Scripture
how much such a poor man must have, nor how much my
family, nor how much in clothes, and how much in expenses,
is it not lawful, yea, and necessary, that I make the division;
myself, and allow to each the due portion? So if God doth
bestow on me a day or week of time, and give me such and
such work to do in this time, and tell me not how much J
224 the saint's everlasting rest.
shall allot to each work ; certainly I must make the division
myself, and proportion it wisely and carefully too. Though
God hath not told you at what hour you shaH rise in the
morning, or at what hours you shall eat and drink ; yet
your own reason and experience will tell you, that ordinarily
you should observe a stated time. Neither let the fear of
customariness and formality deter you from this. This
argument hath brought the Lord's Supper from once a week
to once a quarter, or once a year ; and it hath brought family
duties, with too many of late, from twice a day to once a
week, or once a month. ,
I advise thee, therefore, if well thou mayest, to allow this
duty a stated time, and be as constant in it, as in hearing
and praying : yet be cautious in understanding this. 1 know
this will not prove every man's duty: some have not them-
selves and their time at command, and therefore cannot set
their hours ; such are most servants, and many children of
poor parents; and many are so poor, that the necessity of
their families will deny them this freedom. I do not think
it the duty of such to leave their labours for this work just
at certain set times, no nor for prayer. Of two duties we
must choose the greater, though of two sins we must choose
neither. I think su^h persons were best to be watchful, to
redeem time as much as they can, and take their vacant
opportunities as they fall, and especially to join meditation
and prayer, as much as they can, with the labours of their
callings. There is no such enmity between labouring, and
meditating or praying in the Spirit, but that both may be
done together ; yet I say, as Paul in another case, " If thou
canst be free, use it rather." Those that have more spare
time, I still advise, that they keep this duty to a stated time.
And indeed it were no ill husbandry, nor point of folly, if
we did so by all other duties; if we considered the ordinary
works of the day, and suited out a fit season and proportion
of time to every work, and fixed this in our memory and
resolution, or wrote it in a table, and kept it in our closets,
and never broke it but upon unexpected and extraordinary
causes: if every work of the day had thus its appointed
time, we should be better skilled, both in redeeming time,
and performing duty.
2. I advise thee also concerning thy time for this duty,
that as it be stated, so it be frequent : just how oft it should
be, I cannot determine, because men's conditions may vary
it ; but in general, that it be frequent, the Scripture requireth,
when it mentioneth meditating continually* and day and
night. Circumstances of our condition may much vary the
circumstance of our duties. It may be one man's duty to
bear or pray oftener than another, and so it may be in this
THE SAINT'S EVERLASTING REST.
of meditation : but for those that can conveniently omit
other business, I advise, that it be once a day at least.
Though Scripture tells us not how oft in a day we should
cat or drink, yet prudence and experience will direct us
twice or thrice a day.
Those that think they should not tie themselves to order
and number of duties, but should then only meditate, or
pray, when they find the Spirit provoking them to it, go
upon uncertain and unchristian grounds. I am sure the
Scripture provokes us to frequency, and our necessity
secondeth the voice of Scripture ; and if through my own
neglect, or resisting the Spirit, I do not find it so excite me,
I dare not therefore disobey the Scripture, nor neglect the
necessities of my own soul. I should suspect that spirit
which would turn my soul from constancy in duty : if the
Spirit in Scripture bid me meditate or pray, I dare not for-
bear it, because I find not the Spirit within me to second the
command : if I find not incitation to duty before, yet I may
mid assistance while, I wait in performance. I am afraid of
laying my corruptions upon the Spirit, or blaming the want
of the Spirit's assistance, when I should blame the back-
wardness of my own heart ; nor dare I make one corruption
a plea for another; nor urge the inward rebellion of my
nature, as a reason for the outward disobedience of my life ;
and for the healing of my nature's backwardness, I more
expect that the Spirit of Christ should do it in a way of
duty, than in a way of disobedience and neglect of duty.
Men that fall on duty according to the frame of their spirit
only, are like our ignorant vulgar, who think their appetite
should be the only rule of their eating ; when a wise man
judgeth by reason and experience, lest when his appetite 19
depraved, he should either surfeit or famish. Our appetite
is no sure rule for our times of duty ; but the word of God
in general, and our spiritual reason, experience, necessity,
and convenience, in particular, may truly direct us.
Three reasons especially should" persuade thee to fre-
quency in this meditation on heaven.
1. Because seldom conversing with him will breed a
strangeness betwixt thy soul and God : frequent society
breeds familiarity, and familiarity increaseth love and de-
light, and maketh us bold and confident in our addresses.
This is the main end of this duty, that thou mayest have
acquaintance and fellowship with God therein ; therefore if
thou come but seldom to it, thou wilt keep thyself a stranger
still, and so miss of the end of the work.
2. Seldomness will make thee unskilful in the work, and
strange to the duty, as well as to God. How clumsily do
men set their hands to a work they are seldom employed
226 the saint's everlasting rest.
in ! whereas, frequency will habituate thy heart to the work,
and thou wilt better know the way in which thou daily
walkest, yea, and it will be more easy and delightful also :
the hill which made thee pant and blow at the first going up,
thou mayest run up easily when thou art once accustomed
to it.
3. And lastly, Thou wilt lose that heat and life by long
intermissions, which with much ado thou didst obtain in
duty. If thou eat but a meal in twaor three days, thou wilt
lose thy strength as fast as thou gettest it: if in holy medi-
tation thou get near to Christ, and warm thy heart with the
fire of love, if thou then turn away, and come but seldom,
thou wilt soon return to thy former coldness.
It is true, the intermixed use of other duties may do much
to the keeping thy heart above, especially secret prayer:
but meditation is the life of most other duties ; and the view
of heaven is the life of meditation.
3. Concerning the time of this duty, I advise thee, that
thou choose the most seasonable time. All things are
beautiful in their season. Unseasonableness may lose thee
the fruit of thy labour ; it may raise disturbances and diffi-
culties in the work; yea, it may turn a duty to sin; when
the seasonableness of a duty doth make it easy, doth remove
impediments, doth embolden us to the undertaking, and
ripen its fruit.
The seasons of this duty are either, first, ordinary; or
secondly, extraordinary.
First, The ordinary season of your daily performance
cannot be particularly determined, otherwise God would
have determined it in his word. Men's conditions of employ-
ment, and freedom, and bodily temper, are so various, that
the same may be a seasonable hour to one, which may be
unseasonable to another. If thou be a servant, or a hard
labourer, that thou hast not thy time at command, thou
must take that season which thy business will best afford:
either as thou sittest in the shop at thy work, or as thou
travellest on the way, or as thou liest waking in the night.
Every man best knows his own time, even when he hath
the least to hinder him in the world : but for those whose
necessities tie them not so close, but that they may choose
what time of the day they will, my advice to such is, that
they carefully observe the temper of their body and mind,
and mark when they find their spirits most active and fit
for contemplation, and pitch upon that as the stated time.
Some men are freest for duties when they are fasting,
and some are then unfittest of all. Every man is the
meetest judge for himself. The time I have always found
fittest for myself, is the evening, from sun setting to the
The saint*s everlasting rest. 237
twilight ; and some time in the night when it is warm and
clear.
The Lord's day is a time exceeding seasonable for this
exercise. When should we more seasonably contemplate
on rest, than on that day which doth typify it to usr
Neither do I think that typifying use is ceased, because the
antitype is not fully come. However, it being a day appro-
priated to worship and spiritual duties, we should never
exclude this duty, which is so eminently spiritual. I think
verily this is the chief work of a Christian sabbath, and
most agreeable to the intent of its positive institution.
What fitter time to converse with our Lord, than on that
day which he hath appropriated to such employment, and
therefore called it the Lord's day? What fitter day to
ascend to heaven than that on which our Lord did arise
from earth, and fully triumph over death and hell, and take
possession of heaven before us ?
Two sorts of Christians I would entreat to take notice of
this especially.
1. Those that spend the Lord's day only in public wor-
ship ; either through the neglect of meditation, or else by
their overmuch exercise of the public, allowing no time to
private duty: though there be few that offend in this kind;
yet some there are, and a hurtful mistake to the soul it is.
They will grow but in gifts, if they exercise but their gifts
in outward performances.
2. Those that have time on the Lord's day for idleness
and vain discourse, and find the day longer than they know
how well to spend: were these but acquainted with this
duty of contemplation, they would need no other recreation ;
they would think the longest riay short enough, and be sorry
that the night had shortened their pleasure.
Secondly, For the extraordinary performance, these fol-
lowing are seasonable times :
1. When God doth extraordinarily revive thy spirit. When
God hath enkindled thy spirit with fire from above, it is
that it may mount aloft more freely. It is a choice part of
a Christian's skill, to observe the temper of his own spirit,
and to observe the gale^ of grace, and how the Spirit of
Christ doth move upon his. " Without Christ we can do
nothing:" therefore let us be doing when he is doing; and
be sure not to be out of *he way, nor asleep, when he comes.
A little labour will set thy heart a going at such a time, when
another time thou maye*t take pains to little purpose.
2. When thou art cast ;nto troubles of mind through suf-
ferings, or fear, or care, or temptations, then it is seasonable
to address thyself to this duty. When should we take our
cordials, but in our times of fainting ? When is it more
228 the saint's everlasting rest.
seasonable to walk to heaven, than when we know not in
what corner on earth to live with comfort ? Or when should
our thoughts converse above, but when they have nothing
but grief to converse with below?
Another fit season for this heavenly duty is, when the
messengers of God summon us to die : when either our gray
heirs, or our languishing bodies, or some such forerunners
of death, tell us that our change cannot be far off; when
should we more frequently sweeten our souls with the be-
lieving thoughts of another life, than when we find that this
is almost ended, and when flesh is raising fears and terrors?
Surely no men have greater need of supporting joys than
dying men ; and those joys must be fetched from our eternal
joy.
It now follows that I speak a word of the fittest place.
Though God is every where to be found, yet some places
are more convenient than others.
1. As this is a private and spiritual duty, so it is most
convenient that thou retire to some private place : our spirits
have need of every help, and to be freed from every hinder-
ance in the work. For occasional meditation I give thee
not this advice ; but for set and solemn duty, I advise, that
thou withdraw thyself from all society, that thou may est
awhile enjoy the society of Christ.
And as I advise thee to a place of retiredness ; so also
that thou observe more particularly, what place or posture
best agreeth with thy spirit ; whether within door, or with-
out ; whether sitting still, or walking. I believe Isaac's
example in this also, will direct us to the place and posture
which will best suit with most, as it doth with me, viz.
" His walking forth to meditate in the fields at the even
tide." And Christ's own example gives us the like direction.
Christ was used to a solitary garden ; and though he took
his disciples thither with him, yet did he separate himself
from them for more secret devotions.
I am next to advise thee somewhat concerning the pre-
parations of thy heart. The success of the work doth much
depend on the frame of thy heart. When man's heart hath
nothing in it that might grieve the Spirit, then was it the
delightful habitation of his Maker. God did not quit his
residence there, till man did repel him by unworthy provo-
cations. Ther3 grew no strangeness till the heart grew
sinful, and too loathsome a dungeon for God to delight in.
And were this soul restored to its former innocency, God
would quickly return to his former habitation; yea, so far
as it is renewed and repaired by the Spirit, the Lord will
yet acknowledge it his own, and Christ will manifest himself
unto it, and the Spirit will take it for its temple and residence.
THE SAINT'S EVERLASTING REST. 229
So far as the soul is qualified for conversing with God, so
far it doth actually enjoy him. Therefore " keep thy heart
with all diligence, for from thence are the issues of life."
More particularly, when thou settest on this duty, 1. Get
thy heart as clear from the world as thou canst; wholly lay
by the thoughts of thy business, of thy troubles, of thy
enjoyments, and of every thing that may take up any room
in thy soul. Get thy soul as empty as possibly thou canst,
that so it may be the more capable of being filled with God.
It is a work that will require ail the powers of thy soul, if
they were a thousand times more capacious and active than
they are, and therefore you have need to lay by all other
thoughts and affections while you are busied here.
2. Be sure thou set upon this work with the greatest
seriousness that possibly thou canst. Customariness here
is a killing sin. There is no trifling in holy things ; God
will be sanctified of all that draw near him. These spiritual
duties are the most dangerous, if we miscarry in them, of
all. The more they advance the soul, being well used, the
more they destroy it, being used unfaithfully; as the best
meats corrupted are the worst.
To help thee therefore to be serious when thou settest on
this work, first, Labour to have the deepest apprehensions
of the presence of God, and of the incomprehensible great-
ness of the majesty which thou approachest. Think with
what reverence thou shouldst approach thy Maker: think
thou art addressing thyself to him " that made the worlds
with the word of his mouth ; that upholds the earth as in
the palm of his hand ; that keeps the sun, and moon, and
heaven, in their courses ; that bounds the raging sea with
the sands, and saith, Hitherto go, and no further.'5 Thou
art going to converse with him, before whom the earth will
quake, and devils tremble ; before whose bar thou must
shortly stand, and all the world with thee, to receive their
doom. O think, I shall then have lively apprehensions of
his majesty ; my drowsy spirits will then be wakened : why
should I not now be roused with the sense of his greatness,
and the dread of Vxis name possess my soul ?
Secondly, Labour to apprehend the greatness of the work
which thou attemptest, and to be deeply sensible both of its
weight and height. If thou wert pleading for thy life at the
bar of a judge, thou wouldst be serious ; and yet that were
but a trifle to this. If thou were engaged in such a work as
David was against Goliath, whereon the kingdom's deliver-
ance depended, in itself considered, it were nothing to this.
Suppose thou wert going to such a wrestling as Jacob's;
suppose, thou wert going to see the sight which the three
disciples saw in the mount ; how seriously, how reverently
20
230 the saint's everlasting rest.
wouldst thou both approach and behold ! If some angel
from heaven should but appoint to meet thee, at the time
and place of thy contemplation, how apprehensively wouldst
thou go to meet him ! Why, consider then with what a
spirit thou shouldst meet the Lord, and with what serious-
ness and dread thou shouldst daily converse with him.
Consider also the blessed issue of the work. If it succeed,
it will be an admission of thee into the presence of God, a
beginning of thy eternal glory on earth; a means to make
thee live above the rate of other men, and admit thee into
the next room to the angels themselves ; a means to make
thee live and die both joyfully and blessedly : so that the
prize being so great, thy preparation should be answerable.
CHAPTER VII.
what affections must be acted, and by what considera-
tions AND OBJECTS, AND IN WHAT ORDER.
To draw the heart nearer the work ; the next thing to be
discovered is, What powers of the soul must here be acted,
what affections excited, what considerations are necessary
thereto, and in what order we must proceed.
1. You must go to the memory, which is the magazine or
treasury of the understanding, thence you must take forth
those heavenly doctrines which you intend to make the
subject of your meditation. For the present purpose, you
may look over any promise of eternal life in the gospel;
any description of the glory of the saints, of the resurrection
of the body, and life everlasting; some one sentence con-
cerning those eternal joys, may afford you matter for many
years meditation ; yet it will be a point of wisdom here, to
have always a stock of matter in our memory, that so when
we should use it, we may bring forth out of our treasury
things new and old. If we took things in order, and
observed some method in respect of the matter, and did
meditate first on one truth concerning eternity, a*_d then
another, it would not be amiss. And if any should be barren
of matter through weakness of memory, they may have
notes or books of this subject for their furtherance.
2. When you have fetched from your memory the matter
of your meditation, your next work is to present it to your
judgment ; open there the case as fully as thou casst, set
forth the several ornaments of the crown, the several digni-
ties belonging to the kingdom, as they are partly laid open
in the beginning of this book ; let judgment deliberately
view them over, and take as exact a survey as it can ; then
put the question, and require a determination. Is there
THE SAINT'S EVERLASTING REST. 231
happiness in all this, or not ? Is not here enough to make
me blessed? Can he want any thing, who fully possesseth
God? Is there any thing higher for a creature to attain?
Thus urge thy judgment to pass an upright sentence, and
compel it to subscribe to the perfection of thy celestial
happiness, and to leave this sentence as under its hand upon
record.
Thus exercise thy judgment in the contemplation of thy
rest ; thus magnify and advance the Lord in thy heart, till a
holy admiration hath possessed thy soul.
3. But the great work, which you may either premise, or
subjoin to this as you please, is, to exercise thy belief of the
truth of thy rest ; and that both in respect of the truth of the
promise, and also the truth of thy own interest and title.
As unbelief doth cause the languishing of all our graces ; so
faith would do much to revive and actuate them, if it were
but revived and actuated itself.
If we did soundly believe that there is such a glory, that
within a few days our eyes shall behold it, O what passions
would it raise within us ! Were we thoroughly persuaded,
that every word in the Scripture concerning the inconceiv-
able joys of the kingdom, and the inexpressible blessedness
of the life to come, were the very word of the living God,
and should certainly be performed to the smallest tittle, O
what astonishing apprehensions of that life would it breed!
How would it actuate every affection ! How would it trans-
port us with joy, upon the least assurance of our title ! If I
were as verily persuaded, that I shall shortly see those great
things of eternity, promised in the word, as I am that this
is a chair that I sit in, or that this is paper that I write on,
would it not put another spirit within me? Would it not
make me forget and despise the world ? and even forget to
sleep, or to eat? and say, as Christ, "I have meat to eat
that ye know not of?" O sirs, you little know what a
thorough belief would work.
Therefore let this be a chief part of thy business in
meditation. Read over the promises ; study all confirming
providences ; call forth thine own experiences ; remember
the Scriptures already fulfilled both to the church and saints
in the former ages, and eminently to both in this present
age, and those that have been fulfilled particularly to thee.
Set before your faith, the freeness and the universality of
the promise : consider God's offer, and urge it upon all, that
he hath excepted from the conditional covenant no man in
the world, nor will exclude any from heaven, who will accept
of his offer. Study also the gracious disposition of Christ,
and his readiness to welcome all that will come : study all
the evidences of his love, which appeared in his sufferings,
232 the saint's everlasting rest.
in his preaching the gospel, in his condescension to sinners,
in his easy conditions, in his exceeding patience, and in his
urgent invitations. Do not all these discover his readiness
to save ? Did he ever manifest himself unwilling? Remem-
ber also his faithfulness to perform his engagements. Study
also the evidences of his love in thyself. Look over the
works of his grace in thy soul : if thou dost not find the
degree wThich thou desirest, yet deny not that degree which
thou flndest. Remember what discoveries of thy state
thou hast made formerly in the work of self examination.
Remember all the former testimonies of the Spirit ; and all
the sweet feelings of the favour of God ; and all the prayers
that he hath heard and granted ; and all the preservations
and deliverances ; and all the progress of his Spirit, in his
workings on thy soul, and the disposals of Providence, con-
ducing to thy good ; and vouchsafing of means, the directing
of thee to them, the directing of ministers to meet with thy
state, the restraint of those sins that thy nature was most
prone to. Lay these all together, and then think with thy-
self, Whether all these do not testify the good will of the
Lord concerning thy salvation ? And whether thou mayest
not conclude with Samson's mother, when her husband
thought they should surely die, " If the Lord were pleased
to kill us, he would not have received an offering at our
hands, neither would he have showed us all these things ;
nor would, as at this time, have told us such things as these,"
Judges xiii, 22, 23 i
2. When the meditation hath thus proceeded about the
truth of thy happiness, the next part of the work is to
meditate of its goodness ; that when the judgment hath
determined, and faith hath apprehended, it may then pass
on to raise the affections.
1. The first affection to be acted is love; the object of it
is goodness : here then is the reviving part of thy work : go
to thy memory, thy judgment, and thy faith, and from them
produce the excellencies of thy rest ; take out a copy of the
record of the Spirit in Scripture, and another of the sentence
registered in thy spirit, whereby the transcendent glory of
the saints is declared ; present these to thy affection of love ;
open to it the cabinet that contains the pearl ; show it the
promise, and that which it assureth ; thou needest not look
on heaven through a multiplying glass ; open but one case-
ment, that love may look in ; give it but a glimpse of the
back parts of God, and thou wilt find thyself presently in
another world : do but 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 exceeding
quick sighted. Let thy faith, as it were, take thy heart by
THE SAINT'S EVERLASTING REST. 233
the hand, and show it the sumptuous buildings of thy eternal
habitation, and the glorious ornaments of thy Father's house;
show it those mansions which Christ is preparing, and dis-
play before it the honours of the kingdom ; let faith lead thy
heart into the presence of God, and draw as near as possibly
thou canst, and say to it, " Behold, the Ancient of Days, the
Lord Jehovah, whose name is I AM ;" this is he who made
the worlds with his word ; this is the cause of all causes, the
spring of action, the fountain of life, the first principle of the
creatures' motions ; who upholds the earth, who rnleth the
nations, who disposeth of events, and subdueth his foes;
who governeth the depths of the great waters, and boundeth
the rage of her swelling waves; who ruleth the winds, and
moveth the orbs, and causeth the sun to run its race, and the
several planets to know their courses ; this is he that loved
thee from everlasting, that formed thee in the womb, and
gave thee this soul; who brought thee forth, and 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 maintaineth thee with
life, and health, and comforts ; who gave thee thy prefer-
ments, and dignified thee with thy honours, and differenced
thee from the most miserable and vilest of men. Here, O
here is an object worthy thy love ; here thou mayest be sure
thou canst not love too much ; this is the Lord that hath
blessed thee with his benefits, that hath spread thy table in
the sight of thine enemies, and caused thy cup to overflow;
this is he that angels and saints praise, and the host of heaven
must magnify for ever.
Thus do thou expatiate in the praises of God, and open
his excellencies to thine own heart, till thou feel the life
begin to stir, and the fire in thy breast begin to kindle : as
gazing upon the dusty beauty of flesh doth kindle the fire
of carnal love ; so this gazing on the glory and goodness of
the Lord will kindle spiritual love. What though thy heart
be rock and flint, this often striking may bring forth the fire ;
but if yet thou feelest not thy love to work, lead thy heart
further, and show it yet more ; show it the Son of the living
God, whose name is " Wonderful, Counsellor, the Mighty
God, the Everlasting Father, the Prince of Peace ;" show it
the King of saints on the throne of his glory, " 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 prepared thee, with himself, a habita-
tion of peace ;" his office is to be the great peace maker ; his
kingdom is a 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? II«
20*
234 the saint's everlasting rest.
that called Thomas to come near and to see the print of the
nails, and to 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 I ;" he that calleth, Behold me, behold me, to a rebel-
lious people that called not on his name, doth call out to
thee, a believer, to behold him ; he that calls to them who
pass by, to behold his sorrow in the day of his humiliation,
doth call now to thee, to behold his glory in the day of his
exaltation. Look well upon him : dost thou not know him ?
Why, it is he that brought thee up from the pit of hell ; it
is he that reversed the sentence of thy damnation ; that bore
the curse which thou shouldst have borne, and restored to
thee the blessing that thou hadst forfeited, and purchased
the advancement which thou must inherit for ever; and
yet dost thou not know him ? W^y, his hands were pierced,
his head was pierced, his sides were pierced, his heart was
pierced, with the sting of thy sins, that by these marks thou
mayest 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
himself to cure thy wounds, and let out his own blood to
stop thy bleeding ? Is not the passage to his heart yet stand-
ing open ? If thou know him not by the face, the voice, the
hands ; if thou know him not by the tears and bloody sweat,
yet look nearer* thou mayest know him by the heart ; that
broken-healed heart is his, that dead-revived heart is his,
that pitying, melting heart is his ; doubtless it can be none
but his. Love and compassion are its certain signatures;
this is he, even this is he, who would rather die than thou
shouldst die ; 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, O ! what hadst thou suffered?
What hadst thou been, if he had not redeemed thee ? Whi-
ther hadst thou gone, if he had not recalled thee ? There
was but one step between thee and hell, when he stept in and
bore the stroke ; he slew the bear, and rescued the prey ; he
delivered thy soul from the roaring lion ; and is not here fuel
enough for love to feed on? Doth not this loadstone snatch
thy heart, and almost draw it forth from thy breast ? Canst
thou read the history of love any further at once ? Doth not
thy throbbing heart here stop to ease itself; and dost thou
not, as Joseph, seek for a place to weep in ? Or do not the
tears of thy love bedew these lines ? Go then, for the field
of love is large, it will yield thee fresh contents for ever, and
be thine eternal work to behold and love : thou needest not
then want work for thy present meditation.
THE SAINT S EVERLASTING REST. 235
Hast thou forgotten the time when thou wast weeping,
and he wiped the tears from thine eyes? when thou wast
bleeding, and he wiped the blood from thy soul ? when
pricking cares and fears did grieve thee, and he did refresh
thee, and draw out the thorns ? Hast thou forgotten when
thy folly wounded thy soul, and the venomous guilt seized
upon thy heart ? when he sucked forth the mortal poison
from thy soul, though therewith he drew it into his own.
I remember it is written of good Melancthon, that when
his child was removed from him, it pierced his heart to
remember how he once sat weeping, with the infant on his
knee, and how lovingly it wiped the tears from the father's
eyes : how then should it pierce thy heart to think how
lovingly Christ hath wiped away thine ! O how oft hath he
found thee sitting weeping, like Hagar. while thou gavest
up thy state, thy friends, thy life, yea, thy soul, for lost ; and
he opened to thee a well of consolation, and opened thine
eyes also that thou mayest see it ? How oft hath he found
thee in the posture x)f Elias, sitting under the tree forlorn
and solitary, and desiring rather to die than to live ; and he
hath spread thee a table from heaven, and sent thee away
refreshed and encouraged? How oft hath he found thee, as
the servant of Elias, crying out, " Alas ! what shall we do,
a host doth compass the city ?" and he hath opened thine
eyes to see more for thee than against thee, both in regard
of the enemies of thy soul and thy body ? How oft hath he
found thee in such a passion, as Jonas, in thy peevish frenzy,
weary of thy life ; and he hath not answered passion with
passion, though he might have done well to be angry, but
hath mildly reasoned thee out of thy madness, and said,
" Dost thou well to be angry," or to repine against me?
How oft hath he set thee on watching and praying, or
repenting and believing, and when he hath returned, hath
found thee fast asleep? and yet he hath not taken thee at
the worst, but instead of an angry aggravation of thy fault,
he hath covered it over with the mantle of love, and pre-
vented thy over-much sorrow with a gentle excuse, " iha*
spirit is willing, but the flesh is weak." He might have
done by thee, as Epaminondas by his soldier, who, finding
him asleep upon the watch, run him through with his sword,
and said, " Dead I found thee, and dead I leave thee i" but
he rather chose to awake thee more gently, that his tender-
ness might admonish thee, and keep thee watching. How
oft hath he been traduced in his cause, or name, and thou
hast, like Peter, denied him (at least by thy silence) whilst
he hath stood in sight ? Yet all the revenge he hath taken,
hath been a heart-melting look, and a silent remembering
thee of thy fault by bis countenance. How oft hath con-
236 the saint's everlasting rest.
science haled thee before him, as the Pharisees did the
adulterous woman ; and laid most heinous crimes to thy
charge ? And when thou hast expected to hear the sentence
of death, he hath shamed away the accusers, and put them
to silence, and said to thee, " Neither do I condemn thee ;
go thy way, and sin no more."
And art thou not yet transported with love? Can thy
heart be cold, when thou thinkest of this, or can it hold
when thou rememberest those boundless compassions ?
Remernberest thou not the time when he met thee in thy
duties; when he smiled upon thee, and spake comfortably
to thee? when thou didst " sit under his shadow with great
delight, and when his fruit was sweet to thy taste?" when
"he brought thee to his banqueting house, and his banner
over thee was love?" when " his left hand was under thy
head, and with his right hand he did embrace thee ?" And
dost thou not yet cry out, " Stay me, comfort me, for I am
sick of love ?" Thus I would have thee deal with thy heart ;
thus hold forth the goodness of Christ to thy affections ;
plead thus the case with thy frozen soul, till thou say as
David in another case, " My heart was hot within me."
If these arguments will not rouse up thy love, thou hast
more of this nature at hand : thou hast all Christ's personal
excellencies to study ; thou hast all his particular mercies
to thyself; thou hast all his sweet and near relations to
thee ; and thou hast the happiness of thy perpetual abode
with him hereafter. All these offer themselves to thy
meditation, with all their several branches. Only follow
them close to thy heart, ply the work, and let it not cool :
deal with thy heart, as Christ did with Peter when he asked
thrice over, " Lovest thou me?" till he was grieved, and
answered, " Lord, thou knowest that I love thee." So say
to thy heart, Lovest thou the Lord ? and ask it the second
time, and urge it the third time, Lovest thou the Lord? till
thou grieve it, and shame it out of its stupidity, and it can
truly say, Thou knowest that I love him.
2. The next affection to be excited is desire. The object
of it is goodness not yet attained. This being so necessary
an attendant of love, and being excited much by the same
considerations, I suppose you need the less direction, and
therefore I shall touch but briefly on this ; if love be hot,
desire will not be cold.
When thou hast thus viewed the goodness of the Lord,
and considered the pleasures that are at his right hand, then
proceed on thy meditation thus : think with thyself, Where
nave I been ? what have I seen ? O the incomprehensible,
astonishing glory ! O the rare transcendent beauty ! O
blessed souls that now enjoy it ! that see a thousand times
THE SAINT'S EVERLASTING REST. 237
more clearly what I have seen but darkly at this distance,
and scarce discern through the interposing clouds ! What
a difference is there betwixt my state and theirs ! I am
sighing, and they are singing: I am sinning, and they are
pleasing God : I have an ulcerated soul, like the loathsome
bodies of Job and Lazarus, but they are perfect, and without
blemish : I am here entangled in the love of the world, when
they are taken up with the love of God : I live indeed amongst
the means of grace, and I possess the fellowship of my fellow
believers ; but I have none of their immediate views of God,
none of that fellowship that they possess : they have none of
my cares and fears ; they weep not in secret ; they languish
not in sorrows ; all tears are wiped away from their eyes.
0 what a feast hath my faith beheld, and what a famine is
yet in my spirit ! I have seen a glimpse of the court of God ;
but, alas, I stand but as a beggar at the doors, when the
souls of my companions are admitted in. O blessed souls'
1 may not, I dare not, envy your happiness ; I rather rejoice
in my brethren's prosperity, and am glad to think of the
day when I shall be admitted into your fellowship. But O
that I were so happy as to be in your place ; not to displace
you, but to rest there with you. Why must I stay and
groan, and weep, and wait ? My Lord is gone, 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 : and must I stay behind to sojourn here? What pre-
cious saints have left this earth ! If the saints were all here,
if Christ were here, then it were no grief for me to stay ; but
when my soul is so far distant from my God, wonder not if
I now complain ; an ignorant Micah will do so for his idol,
and shall not my soul do so for God? And yet if I had no
hope of enjoying, I would go and hide myself in the deserts,
and spend my days in fruitless wishes ; but seeing it is the
promised land, the state I must be advanced to myself, and
my soul draws near, and is almost at it, I will live and long;
I will look and desire ; I will breathe out, How long, Lord,
how long ! How long, Lord, holy and true, wilt thou suffer
this soul to pant and groan ! and wilt not open and let him
in, who waits and longs to be with thee !
Thus, reader, let thy thoughts aspire : thus whet the
desires of thy soul by meditation ; till thy soul long (as
David's for the waters of Bethlehem) and say, " O that one
would give me to drink of the wells of salvation !" and till
thou canst say as he, " I have longed for thy salvation, O
Lord !"
3. The next affection to be acted, is hope. This is of
singular use to the soul. It helpeth exceedingly to support
it in sufferings; it encourageth it to adventure upon the
238 the saint's everlasting rest.
greatest difficulties ; it firmly establisheth it in the most
shaking trials; and it mightily enlivens ihe soul in duties.
Let faith then show thee the truth of the promise, and
judgment the goodness of the thing promised ; and what
then is wanting for the raising thy hope? Show thy sou]
from the word, and from the mercies, and from the nature
of God, what possibility, yea, what probability, yea, what
certainty, thou hast of possessing the crown. 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 bounteous a God? Did he ever
manifest any backwardness to my good, or discover the
least inclination to my ruin ? Hath he not sworn to the
contrary to me in his word, that he delights not in the death
of him that dieth, but rather that he should repent and live?
Have not all his dealings with me witnessed the same ? Did
he not mind me of my danger, when I never feared it ? And
why was this, if he would not have me to escape it? Did
he not mind me of my happiness, when I had no thoughts
of it? And why was this, but that he would have me to
enjoy it ? I have been ashamed of my hope in the arm of
flesh, but hope in the promise of God maketh not ashamed :
I will say therefore in my greatest sufferings, " The Lord is
my portion, therefore will I hope in him. The Lord is good
to them that wait for him, to the soul that seeketh him ; it
is good that I both hopes and quietly wait, for the salvation
of the Lord. The Lord will not cast off for ever ; but though
he cause grief, yet will he have compassion, according to the
multitude of his mercies." Though I languish and die, yet
will I hope; for he hath said, "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 in which it may rejoice, yet will I keep
" the rejoicing of hope firm to the end."
4. The last affection to be acted, is joy. This is the end
of all the rest ; love, desire, hope, tend to the raising of our
joy. And is it nothing to have a deed of gift from God ?
Are his infallible promises no ground of joy ? Is it nothing
to live in daily expectation of entering into the kingdom ?
Is not my assurance of being glorified one day, a sufficient
ground for inexpressible joy ? Is it no delight to the heir of a
kingdom, to think of what he must hereafter possess, though
at present he little differ from a servant? Am I not com-
manded " to rejoice in hope of the glory of God ?"
Here take thy heart once again, as it were, by the hand ,
bring it to the top of the highest mount; show it the " king-
dom of Christ, and the glory of it ;" say to it, " All this will
THE SAINT S EVERLASTING REST. 339
thy Lord bestow upon thee, who hast believed in him, and
been a worshipper of him. It is the Father's good pleasure
to give thee this kingdom." Seest thou this astonishing
glory above thee? Why all this is thy own inheritance.
This crown is thine, these pleasures are thine, because thou
art Christ's, and Christ is thine; when thou wert married
to him, thou hadst all this 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, and by those 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, go round
about her, tell the towers thereof, mark well her bulwarks,
consider her palaces, that thou mayest tell it to thy soul :
" The foundation is garnished with precious stones ; the
twelve gates are twelve pearls; 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 cf sun or moon to shine in it, for the glory
of God doth lighten it, and the Lamb is the light thereof,
and the nations of them which are saved shall walk in the
light of it." This is thy rest, O my soul, and this must be
the place of thy everlasting habitation : " Let all the sons of
Sion then rejoice, and the daughters of Jerusalem be glad:
for great is the Lord, and greatly is he praised in the city of
our God : beautiful for situation, the joy of the whole earth
is mount Sion ; God is known in her palaces for a refuge."
Yet proceed : " The soul," saith Austin, " that loves,
ascends frequently, and runs familiarly through the streets
of the heavenly Jerusalem, visiting the patriarchs and pro-
phets, saluting the apostles, and admiring the armies of
martyrs and confessors." So do thou lead on thy heart as
from street to street, bringing 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 love,
and be loved. I must shortly be one of this heavenly choir,
I shall then be better skilled in the music ; among this blessed
company must I take my place ; my tears will then be wiped
away ; there it is that trouble and lamentation cease, and
the voice of sorrow is not heard. O when I look upon this
glorious place, what a dungeon methinks is earth ! O what
a difference betwixt a man feeble, pained, groaning, dying,
rotting in the grave, and one of these triumphant, blessed,
shining saints! Here "shall I drink then of the river of
pleasure, the streams whereof make glad the city of God.
For the Lord will create a new earth, and the former shall
not be remembered ; we shall be glad and rejoice for ever
240 the saint's everlasting rest.
in that which he creates ; for he will create Jerusalem a
rejoicing, and her people a joy ; and he will rejoice in
Jerusalem, and joy in his people, and the voice of weeping
shall be no more heard in her, nor the voice of crying ;
there shall be no more thence an infant of days, nor an old
man, that hath not filled his days.55
Why do I not then arise from the dnst, and lay aside my
sad complaints, and cease my mourning? Why do I not
trample down vain delights, and feed upon the foreseen
delights of glory? Why is not my life a continual joy;
and the favour of heaven perpetually upon my spirit?
I do not place any flat necessity in thy acting all the fore-
mentioned affections in this order at one time, or in one
duty : perhaps thou mayest sometime feel some one of thy
affections more flat than the rest, and so to have more need
of exciting; or thou mayest find one stirring more than the
rest, and so think it more seasonable to help it forward ; or
if thy time be short, thou mayest work upon one affection
one day, and upon another the next, as thou findest cause ;
all this I leave to thy own prudence.
CHAPTER VIII.
SOME ADVANTAGES AND HELPS FOR RAISING THE SOUL BY
MEDITATION.
The next part of this directory, is to show you what
advantages you should take, and what helps you should
use, to make your meditations of heaven more quickening,
and to make you taste the sweetness that is therein. For
this is the main work, that you may not stick in a bare
thinking, but may have the lively sense of all upon your
hearts : and this you will find to be the most difficult part
of the work. It is easier to think of heaven a whole day,
than to be lively and affectionate in those thoughts one
quarter of an hour. Therefore let us yet a little further
consider what may be done, to make your thoughts of
heaven piercing, affecting thoughts.
It will be a point of spiritual prudence, and a singular
help to the furthering of faith, to call in our senses to its
assistance : if we can make us friends of those usual enemies,
and make them instruments of raising us to God, which are
the usual means of drawing us from God, we shall perform
a very excellent work. Sure it is both possible and lawful
to do something in this kind ; for God would not have given
us either senses themselves, or their usual objects, if they
might not have been serviceable to his own praise, and helps
to raise us to the apprehension of higher things : and it is
THE SAINT'S EVERLASTING REST. 241
very considerable, how the Holy Ghost doth condescend,
in the phrase of Scripture, in bringing things down to the
reach of sense ; how he sets forth the excellencies of spiritual
things in words that are borrowed from the objects of sense.
Doubtless, if such expressions had not been best, and to us
necessary, the Holy Ghost would not have so frequently
used them : he that will speak to man's understanding, must
speak in man's language, and speak that which he is capable
to conceive.
1. Go to then; when thou settest thyself to meditate on
the joys above, think on them boldly as Scripture hath
expressed them ; bring down thy conceivings to the reach
of sense. Excellency, without familiarity, doth more amaze
than delight us; but love and joy are promoted by familiar
acquaintance : when we go about to think of God and glory
without these spectacles, we are lost, and have nothing to
fix our thoughts upon ; we set God and heaven so far from
ns, that our thoughts are strange, and we look at them as
things beyond our reach, and are ready to say, that which
is above is nothing to us : to conceive no more of God and
glory, but that we cannot conceive them ; and to apprehend
no more, but that they are past apprehension, will produce
no more love but this, to acknowledge that they are so far
above us that we cannot love them ; and no more joy but
this, that they are above our rejoicing. And therefore put
Christ no further from you, than he hath put himself, lest
the Divine nature be again inaccessible. Think of Christ
as in our own nature glorified ; think of our fellow saints as
men there perfected ; think of the city and state as the Spirit
hath expressed it, only with caution. Suppose thou wert
now beholding this city of God, and that thou hadst been a
companion with John in his survey of its glory, and hadst
seen the thrones, the majesty, the heavenly hos% the shining
splendour, which he saw : dr^w as strong suppositions as
may be from thy sense for the helping of thy affections : it
is lawful to suppose we did see for the present, that which
God hath in prophesies revealed, and which we must really
see in more unspeakable brightness before long. Suppose
therefore with thycelf thou hadst been that apostle's fellow
traveller into the celestial kingdom, and that thou hadst
seen all the saints in their white robes, with palms in their
hands : suppose thou hadst heard those songs of Moses,
and of the Lamb; or didst even now hear them praising
and glorifying the living God : if thou hadst seen these
things indeed, in what a rapture wouldst thou have been !
And the more seriously thou puttest this /supposition to
thyself, the more will the meditation elevate thy heart.
1 would not have thee, as the Papists, draw them in pic-
21
242 the saint's everlasting rest.
tures, nor use such ways to represent them. This, as it is a
course forbidden by God, so it would but seduce and draw
down thy heart : but get the liveliest picture of them in thy
mind that possibly thou canst ; meditate on them, as if thou
wert all the while beholding them, and as if thou wert even
hearing the hallelujahs ; till thou canst say, Methinks I see a
glimpse of the glory ! Methinks I hear the shouts of joy and
praise! Methinks I even stand by Abraham and m David,
Peter and Paul, and more of these triumphing souls ! Me-
thinks I see the Son of God appearing in the clouds, and
the world standing at his bar to receive their doom ! Me-
thinks I 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 deeply affected me ;
and should not these just suppositions affect me much more?
What if I had seen with Paul those unutterable things ;
should I not have been exalted (and that perhaps above
measure) as well as he? What if I had stood in the room
of Stephen, and seen heaven opened, and Christ sitting at
the right hand of God ? Surely that one sight was worth
the suffering his storm of stones. O that I might but see
what he did see, though I also suffered what he did suffer!
What if I had seen such a sight as Micaiah saw? u The
Lord sitting upon his throne, and all the hosts of heaven
standing on his right hand and on his left." Why these
men of God did see such things ; and I shall shortly see far
more than ever they saw, till they were loosed from the
flesh, as I must be. And thus you see how the familiar
conceiving of the state of blessedness, as the Spirit hath in
a condescending language expressed it, and our strong sup-
positions raised from our bodily senses, will further our
affections in this heavenly work.
2. There is yet another way by which we may make our
senses serviceable to us, and that is, by comparing the objects
of sense with the objects of faith ; and so forcing sense to
afford us that medium, from whence we may conclude the
transcendent worth of glory, by arguing from sensitive
delights as from the less to the greater. And here, for your
further assistance, I shall furnish you with some of these
comparative arguments.
And 1. You must strongly argue with your hearts, from
the corrupt delights of sensual men. Think then with
yourselves, when you would be sensible of the joys above :
is it such a delight to a sinner to do wickedly ? And will it
not be delightful indeed to live with God ? Hath a drunkard
such delight in his cups and companions, that the very
fears of damnation will not make him forsake them ? Sure
then there are high delights with God ! If the way to hell
THE SAINT'S EVERLASTING REST. 243
can afford such pleasure, what are the pleasures of the saints
in heaven ?
2. Compare also the delights above, with the lawful
delights of sense. Think with thyself, How sweet is food
to my taste when I am hungry ! Especially, as Isaac said,
" that which my soul loveth." What delight hath the taste
in some pleasant fruits, in some well relished meats ! O
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 ! How pleasant is drink in the extremity of thirst !
Then how delightful will it be to my soul " to drink of that
fountain of living water, which whoso drinks shall thirst no
more !"
3. Compare also the delights above with the delights that
are found in natural knowledge. This is far beyond the
delights of sense, and the delights of heaven are further
beyond it. Think then, can an Archimedes be so taken up
with his mathematical invention, that the threats^ of death
cannot take him off? Should I not much more oe'taken up
with the delights of glory, and die with these contemplations
fresh upon my soul ; especially when my death will perfect
my delights ? But those of Archimedes die with him. What
a pleasure is it to dive into the secrets of nature ! to find out
the mysteries of arts and sciences ! If we make but any new
discovery in one of these, what singular pleasure do we find
therein! Think then what high delights there are in the
knowledge of God and Christ ! If the face of human learning
be so beautiful, that sensual pleasures are to it but base and
brutish ; how beautiful then is the face of God ! When we
light on some choice and learned book, how are we taken
with it! we could read and study it day and night; we can
leave meat, and drink, and sleep, to read it ; what delights
then are there at God's right hand, where we shall know in
a moment more than any mortal can know !
4. Compare also the delights above, with the delights of
morality, and of the natural affections. What delight had
many sober Heathens in the practice of moral duties ; so
that they took him only for an honest man who did well
through the love of virtue, and not only for fear of punish-
ment : yea, so highly did they value virtue, that they thought
the chief happiness of man consisted in it. Think then what
excellency there will be in that rare perfection which we
shall be raised to in heaven ; and in that uncreated perfection
of God which we shall behold ! What sweetness is there in
the exercise of natural love : whether to children, to parents,
to yoke fellows, or to friends ! The delight which special,
faithful friends find in loving and enjoying one another, is
a most pleasing, sweet delight : even Christ himself, as it
244 the saint's everlasting rest.
seemeth, had some of this kind oflove, for he had one dis-
ciple whom he especially loved. Think then, if the delights
of cordial friendship be so great, what delights shall we have
in the friendship of the Most High ? and in our mutual amity
with Jesus Christ? and in the dearest love and comfort with
the saints ? Surely this will be a closer and stricter friendship
than ever was betwixt any friends on earth ; and these will
be more lovely and desirable friends than any that ever the
sun beheld : and both our affections to our Father, and our
Saviour, but especially his affection to us, will be such as
here we never knew ; as spirits are so far more powerful
than flesn, that one angel can destroy a host, so also are
their affections more strong and powerful : we shall then
love a thousand times more strongly and sweetly than now
we can ; and as all the attributes and works of God are
incomprehensible, so are the attributes and 'work of love :
he will love us many thousand times more than we, even at
the perfectest, are able to love him : what joy then will
there be in this mutual love?
5. Compare also the excellencies of heaven with those
glorious works of the creation which our eyes now behold.
What a deal of wisdom, and power, and goodness, appeareth
in and through them to a wise observer! What a deal of
the majesty of the great Creator doth shine in the face of
this fabric of the world ! Surely his works are great and
admirable, sought out of them that have pleasure therein.
This makes the study of natural philosophy so pleasant,
because the works of God are so excellent : what rare work-
manship is in the body of a man ! yea, in the body of every
beast! which makes the anatomical studies so delightful.
What excellency in every plant we see ! in the beauty of
flowers ! in the nature, diversity, and use of herbs ! in fruits,
in roots, in minerals, and what not! but especially, if we
look to the greater work : if we consider the whole body of
this earth, and its creatures, and inhabitants; the ocean of
waters, with its motions and dimensions, the variation of
the seasons, and of the face of the earth ; the intercourse 01
spring and fall, of summer and winter : what wonderful
excellency do these contain ! Why, then think if these
things, which are but servants to sinful men, are yet so full
of mysterious worth ; what is that place where God himself
doth dwell, prepared for the just who are perfected with
Christ ! .
When thou walkest forth in the evening, look upon the
stars, in what number they bespangle the firmament ; if in
the day time, look up to the glorious sun ; view the wide
expanded heavens, and say to thyself, What glory is in the
least of yonder stars ! What a vast, what a resplendent
THE SAINT'S EVERLASTING REST. 245
body hath yonder moon, and every planet ! What an incon-
ceivable glory hath the sun! Why, all this is nothing to
the glory of heaven. Yonder sun must there be laid aside
as useless ; for it would not be seen for the brightness of
God. I shall live above all yonder glory; yonder sun is
but darkness to the lustre of my Father's house ; I shall be
as glorious as that sun myself.
So think of the rest of the creatures. 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 ; so much wisdom and power as appear in these ; so
much and far more greatness, and goodness, and delight,
shall I enjoy in the actual fruition of God. Surely, if the
rain which rains, and the sun which shines, on the just and
unjust, be so wonderful ; the sun then which must shine on
none but saints and angels, must needs be wonderful and
ravishing in glory.
6. Compare the things which thou shalt enjoy above, with
the excellency of those admirable works of Providence,
which God doth exercise in the church and in the world.
What glorious things hath the Lord wrought ! And yet we
shall see more glorious than these. 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 people of Israel pass safely
through, and Pharaoh and his people swallowed up? If
wre had seen the rock to gush forth streams, or manna or
quails rained down from heaven, or the earth open and
swallow up the wicked ; would not all these have been
wonderous, glorious sights? But we shall see far greater
things than these. And as our sights shall be more won-
derful, so also they shall be more sweet ; there shall be no
blood or wrath intermingled ; we shall not then cry out as
David, " Who shall stand before this holy Lord God ?,?
Would it not have been an astonishing sight to have seen
the sun stand still in the firmament? Why, we shall sec
when there shall be no sun to shine at all ; we shall behold
for ever a sun of more incomparable brightness. Were it
not a brave life, if we might still live among wonders and
miracles ; and all for us, and not against us ? If we could
have drought or rain at our prayers, as Elias ; or if we could
call down fire from heaven, to destroy our enemies ; or raise
the dead to life, as Elisha ; or cure the diseased, and speak
strange languages, as the apostles ; alas, these are nothing
to the wonders which we shall see and possess with God,
and all those wonders of goodness and love! We shall
possess that pearl and power itself, through whose virtue
all these works were done ; we shall ourselves be the sub
jects of more wonderful mercies than any of these. Jonas
21*
246 the saint's everlasting rest.
was raised but from a three day's burial, from the belly of
the whale in the deep ocean ; but we shall be raised from
many years' rottenness and dust, and that dust exalted to a
sunlike glory, and that glory perpetuated to all eternity.
What sayest thou ? Is not this the greatest of miracles or
wonders ? Surely, if we observe but common providences,
the motions of the sun, the tides of the sea, the standing of
the earth, the warming it, the watering it with rain as a
garden, the keeping in order a wicked confused world, with
multitudes of the like, they are all very admirable ; but then
to think of the Sion of God, of the vision of the Divine
Majesty, of the comely order of the heavenly host, what an
admirable sight must that needs be ! O what rare and mighty
works have we seen ! what clear discoveries of an Almighty
arm ! what magnifying of weakness ! what casting down
of strength ! what wonders wrought by most improbable
means ! what turning of tears and fears into safety and joy !
such hearing of earnest prayers, as if God could have denied
us nothing! All these are wonderful works: but what are
these to our full deliverance ! to our final conquest I to our
eternal triumph ! and to that great day of great things !
7. Compare also the mercies which thou shalt have above,
with those particular providences which thou hast enjoyed
thyself. If thou be a Christian indeed, thou hast, if not in
thy book, yet certainly in thy heart, many favours upon
record ; the very remembrance and rehearsal of them is
sweet; how much more sweet was the actual enjoyment!
But all these are nothing to the mercies which are above.
Look over the excellent mercies of thy youth, the mercies
of thy riper years, the mercies of thy prosperity and of thy
adversity, the mercies of thy several places and relations :
are they not excellent and innumerable? Canst not thou
think on the several places thou hast lived in, and remember
tha' they have each had their several mercies ? The mercies
of such "a place and such a place, and all of them very rich
and engaging mercies ? O how sweet was it to thee, when
God resolved thy last doubts! when he overcame and silenced
thy fears and unbelief! when he prevented the inconveniences
of thy life, which thy own counsel would have cast thee into !
when he eased thy pains, when he healed thy sickness, and
raised thee up as from the very grave ! Were not all these
precious mercies? Alas, these are but small things for thee
in the eyes of God; he intendeth thee far greater things
than these, even such as these are scarce a taste of. It was
a choice mercy that God hath so notably answered thy
prayers, and that thou hast been so oft and evidently a
prevailer with him : but O think, are all these so sweet and
precious, that my life would have been a perpetual misery
THE SAINT'S EVERLASTING REST. 247
without them ! Hath his providence lifted me so high on
earth, and his merciful kindness made me great ? How
sweet then will the glory of his presence be! And 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 I have had so much in this strange
country, at such a distance from him ; what shall I have in
heaven is his immediate presence?
8. Compare the joy which thou shalt have in heaven, with
that which the saints of God have found in the way to it,
and in the foretastes of it : when thou seest a heavenly man
rejoice, think what it is that so affects him. It is the pro-
perty of fools to rejoice in toys; but the people of God are
wiser, they know what it is that makes them glad. When
did God reveal himself to any of his saints, but the joy of
their hearts was answerable to the revelation ? When Moses
had been talking with God in the mount, it made his visage
so shining and glorious, that the people could not endure to
behold it: but he was fain to put a veil upon it: no wonder
then if the face of God must be veiled, till we come to that
state where we shall be capable of beholding him, when
" the veil shall be taken away, and we all beholding him
wTith open face, shall be changed into the same image from
glory to glory." Alas, what are the back parts which
Moses saw from the clefts of the rock, to that open face
which we shall behold hereafter! What is that revelation
to John in Patmos, to this revelation which we shall have
in heaven ! How short doth Paul's vision come of the saints'
vision above with God ! How small a part of the glory
which we must see, was that which so transported Peter in
the mount! I confess these were all extraordinary foretastes;
but little to the full, beatifical vision. When David foresaw
the resurrection of Christ and of himself, how did it make
him break forth and say, " Therefore my heart was glad,
and my glory rejoiceth, my flesh also shall rest in hope."
Think then, if the foresight can raise such ravishing joy,
what will the actual possession do ? How oft have we read
and heard of the dying saints, who, when they had scarce
strength and life to express them, have been as full of joy as
their hearts could hold ? And when their bodies have been
under the extremities of their sickness, yea, ready to feel
the pangs of death, have yet had so much of heaven in their
spirits, that their joy hath far surpassed their sorrows r And
if a spark of this fire be so glorious, and that in the midst of
the sea of adversity, what then is that sun of glory itself?
9. Compare also the glory of the heavenly kingdom with
the glory of the church on earth, and of Christ in his state
248 the saint's everlasting rest.
of humiliation ; and yon may easily conclude, if Christ,
standing in the room of sinners, was so wonderful in excel-
lencies, what is Christ at the Father's right hand ? And if
the church, under her sins and enemies, hath so much
beauty, she will have much more at the marriage of the
Lamb. How wonderful was the Son of God in the form of
a servant ! When he is born, the heavens must proclaim
him by miracles ; a new star must appear in the firmament,
and fetch men from remote parts of the world to worship
him in a manger ; the angels and heavenly host must declare
his nativity, and solemnize it with praising and glorifying
God ; when he sets upon his office, his whole life is a
wonder ; water turned into wine, thousands fed with five
loaves and two fishes, the lepers cleansed, the sick healed,
the lame restored, the blind receive their sight, the dead
raised : if we had seen all this, should we not have thought
it wonderful ? The most desperate diseases cured with a
touch, with a word ; the blind eyes with a little clay and
spittle ; the devils departing by legions at command ; the
winds and the sea obeying his word : are not all these
wonderful ? Think then, how wonderful is his celestial
glory ! If there be such cutting down of boughs, and
spreading of garments, and crying, Hosannah, to 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
hear him preach the gospel of the kingdom, have their
hearts turned within them, that they turn and say, " Never
man spake like this man :" then sure they that behold his
majesty in his kingdom, will say, " There was never glory
like this glory." If when his enemies come to apprehend
him, the word of his mouth doth cast them all to the ground ;
if when he is dying, the earth must tremble, the veil of the
temple rend, the sun in the firmament hide its face, and the
dead bodies of the saints arise : O what a day will it be
when he will once more shake, not the earth only, but the
heavens also, and remove the things that are shaken ! when
this sun shall be taken out of the firmament, and be ever-
lastingly darkened with the brightness of his glory ! when
the dead must all rise and stand before him ; and " all shall
acknowledge him to be the Son of God, and every tongue
confess him to be Lord and King!" If when he riseth
again, the grave and death have lost their power, and the
angels of heaven must roll away the stone, and astonish the
watchmen till they are as dead men, and send the tidings to
his dejected disciples ; if the bolted doors cannot keep him
out ; if the sea be as firm ground for him to walk on ; if he
can ascend to heaven in the sight of his disciples, and send
the angels to forbid them gazing after him : O what power,
THE SAINT'S EVERLASTING REST. 249
and dominion, and glory, then is he now possessed of! and
must we ever possess with him !
Yet think further, are his very servants enabled to do such
miracles when he is gone from them? Can a few poor
fishermen and tent makers, cure the lame, and blind, and
sick ? open prisons, destroy the disobedient, and raise the
dead ? O then what a world will that be, where every one
can do greater works than these! It were much to have
the devils subject to us ; but more to have our names written
in the book of life. If the very preaching of the gospel be
accompanied with such power, that it will pierce the heart,
and discover its secrets, bring down the proud, and make
the stony sinner 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 make the spirit of princes
stoop, and the kings of the earth resign their crowns, and
do their homage to Jesus Christ ; if it can subdue kingdoms,
and convert thousands, and turn the world thus upside down;
if the very mention of the judgment and life to come, can
make the judge on the bench to tremble ; what then is the
glory of the kingdom itself? What an absolute dominion
have Christ and his saints! And if they have this power
and honour in the day of their abasement, what will they
have in their full advancement ?
10. Compare the mercies thou shalt have above, with the
mercies which Christ hath here bestowed on thy soul ; and
the glorious change which thou shalt have at last, with the
gracious change which the Spirit has wrought on thy heart.
Compare the comforts of thy glorification, with the comforts
of thy sanctiflcation. There is not the smallest grace in
the* which is genuine, but is of greater worth than the
riches of the Indies ; nor 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 : Scrip-
ture calleth it, " Christ dwelling in us," and " the Spirit of
God dwelling in us:" it is a beam from the face of God
himself; it is the seed of God remaining in us; it is the
only inherent beauty of the rational soul ; it ennobleth man
above all nobility ; it fitteth him to understand his Maker's
pleasure, to do his will, and to receive his glory : think then
with thyself, if" this grain of mustard seed" be so preuous,
what is " the tree of life in the midst of the paradise of God ?"
If a spark of life be so much, how glorious then is the fountain
and end of this life ! If we are even now said " to be like
God, and to bear his image, and to be holy as he is holy ;"
sure we shall then be much liker God, when we are perfectly
holy, and without blemish. Is the desire of heaven so pre-
cious a thing! what then is the thing itself? Is love so
250 the saint's everlasting rest.
excellent! what then is the beloved? Is our joy in fore-
seeing and believing so sweet! what will be the joy in the
full possession ? O the delight that a Christian hath in the
lively exercise of some of these affections ! What good doth
it to his very heart, when he can feelingly say, He loves his
Lord ! Yea, even those troubling passions of sorrow and
fear, are yet delightful, when they are rightly exercised:
how glad is a poor Christian when he feeleth his heart melt,
and when the thoughts of sinful unkindness will dissolve it!.
Even this sorrow doth yield him matter of joy : O what will
it then be, when we shall do nothing but know God, and
love, and rejoice, and praise, and all this in the highest per-
fection ! What a comfort is it to my doubling soul, when I
have a little assurance of the sincerity of my graces ! How
much more will it comfort me, to find that the Spirit hath
safely conducted me, and left me in the arms of Jesus!
What a change was it that the Spirit made upon my soul,
when he first " turned me from darkness to light, and from
the power of Satan unto God !" To be taken from that
horrid state of nature, wherein myself and my actions were
loathsome to God, and the sentence of death was passed
upon me, and the Almighty took me for his utter enemy.;
and to be presently numbered among his saints, and called
his friend, his servant, his son, and the sentence revoked
which was gone forth ; O what a change was this ! To be
taken from that state wherein I was born, .and had lived so
many years, and if I had so died, I had been damned for
ever ; and to be justified from all these crimes, and freed
from all these plagues, and put into the title of an heir of
heaven ; O what an astonishing change was this ! How
much greater will that glorious change then be ! beyond
expressing ! beyond conceiving ! How oft, when I have
thought of this change in my regeneration, have I cried out,
O blessed day ! and blessed be the Lord that I ever saw it !
How then shall I cry out in heaven, O blessed eternity ! and
blessed be the Lord that brought me to it ! Was the mercy
of my conversion so exceeding great, that the angels of God
did rejoice to see it? Sure then the mercy of my salvation
will be so great, that the same angels will congratulate my
felicity. This grace is but a spark that is raked up in the
ashes ; it is covered with flesh from the sight of the world ;
but my everlasting glory will not " be under a bushel, but
upon a hill, even upon Sion, the mount of God."
THE SAINT'S EVERLASTING REST. 251
CHAPTER IX.
HOW TO MANAGE AND WATCH OVER THE HEART THROUGH THE
WHOLE WORK.
The last part of this directory is, to guide you in managing
your hearts through this work, and to show you wherein
you had need to be exceeding watchful. I have showed
you before, what must be done with your hearts in your
preparations to the work, and in your setting upon it: I
shall now show it you, in respect of the time of the per-
formance. Our chief work will here be, to discover to you
the danger, and that vail direct you to the remedy. Let
me therefore acquaint you beforehand, that whenever you
set upon this heavenly employment, you shall find your
own hearts your greatest hinderers, and they will prove
false to you in one or all of these four degrees : First, they
will hold off, that you will hardly get them to the work ;
or else they will betray you by their idleness in the work,
pretending to do it, when they do it not ; or they will inter-
rupt the work, by their frequent excursions, and turning
aside to every object ; or they will spoil the work by cutting
it short, and be gone before you have done any good at it.
Therefore I forewarn you, as you value the invaluable com-
fort of this work, faithfully resist these four dangerous evils.
1. Thou shalt find thy heart as backward to this, as to
any work in the world. O what excuses it will make 1 what
evasions it will find out ! and what delays, when it is never
so much convinced ! Either it will question, whether it be
a duty or not! or, if it be so to others, yet whether it be so
to thee ? It will take up any thing like reason to plead
against it ; or, if thy heart have nothing against the work,
then it will trifle away the time in delays, and promise this
day and the next, but still keep off; or lastly, if thou wilt
not be so baffled with excuses or delays, thy heart will give
thee a flat denial, and oppose its own unwillingness to thy
reason ; thou shalt find it draw back with all the strength it
hath. I speak all this of the heart so far as it is carnal ; for
so far as it is spiritual, it will judge this work the sweetest
in the world.
But take up the authority which God hath given thee,
command thy heart ; if it rebel, use violence with it ; if thou
be too weak, call in the Spirit of Christ to thine assistance ;
he is never backward to so good a work, nor will deny his
help in so just a cause : God will be ready to help thee, if
thou be not unwilling to help thyself. Say unto him, " Lord,
thou gavest my reason the command of my thoughts and
252 the saint's everlasting rest.
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 execute that authority which thou
hast given me ? O send down thy Spirit and power that I
may enforce thy commands, and effectually compel them to
obey thy will."
And thus doing, thou shalt see thy heart will submit : its
resistance will be brought under ; and its backwardness will
be turned to compliance.
2. When thou hast got thy heart to the work, beware lest
it delude thee by a loitering formality ; lest it say, I go, and
go not ; lest it trifle out the time, while it should be effect-
ually meditating. When thou hast perhaps but an hour's
time for meditation, the time will be spent before thy heart
will be serious. This doing of duty, as if we did it not, doth
undo as many as the flat omission of it. To rub out the
hour in a bare lazy thinking of heaven, is but to lose that
hour, and delude thyself. What is to be done in this case?
Why, do here also as you do by a loitering servant; keep
thine eye always upon thy heart ; look not so much to the
time it spendeth in the duty, as to the work that is done :
you can tell by his work, whether your servant hath been
painful: ask, what affections have yet been acted? How
much am I yet got nearer heaven ? Verily many a man's
heart must be followed as close in this duty of meditation,
as an ox at the plough, that will go no longer than you are
calling or scourging; if you cease driving but a moment,
the heart will stand still.
I would not have thee of the judgment of those who think
that while they are so backward, it is better let it alone ; and
that if mere love will not bring them to the duty, the service
is worse than the omission : these men understand not, First,
that this argument would certainly cashier all spiritual
obedience ; nor do they understand well the corruptness of
their own natures ; nor that their sinful undisposedness will
not suspend the commands of God ; nor one sin excuse
another; especially they little know the way of God to
excite their affections; and that the love which should
compel them, must itself be first compelled, in the same
sense as it is said to compel : love I know is a most precious)
grace, and should have the chief interest in all our duties;
but there are means appointed by God to procure this love;
and shall I not use those means, till I can use them from
love ? that were to neglect the means till I have the end.
Must I not seek to procure love, till I have it already?
There are means also for the increasing of love where it is
THE SAINT'S EVERLASTING REST. 25S
begun, and means for exciting it where it lieth dull : and
must I not use these means till it is increased and excited ?
Fall upon the work till thou art constrained to love; and
then love will constrain thee to further duty.
3. As thy heart will be loitering, so will it be diverting.
It will be turning aside, like a careless servant, to talk with
every one that passeth by: when there should be nothing
in thy mind but the work in hand, it will be thinking of thy
calling, or of thy afflictions, or of every bird, or tree, or
place, thou seest, or of any impertinency, rather than of
heaven. The cure here is the same with that before ; to
use watchfulness and violence with your own imaginations,
and as soon as they step out, to chide them in. Drive away
these birds of prey from thy sacrifice, and strictly keep thy
heart to the work thou art upon.
4. Lastly, Be sure also to look to thy heart in this, that
it cut not off the work before the time, and run not away
through weariness, before it have leave. Thou shalt find it
exceeding prone to this. Thou mayest easily perceive it in
other duties : if in secret thou set thyself to pray, is not thy
heart urging thee still to cut it short ? Dost thou not fre-
quently find a motion to have done ? Art thou not ready to
be up, as soon almost as thou art down on thy knees? So
it will be also in thy contemplations of heaven ; as fast as
thou gettest up thy heart, it will be down again ; it will be
weary of the work ; it will be minding thee of other business
to be done, and stop thy heavenly walk, before thou art
well warm. What is to be done in this case also? Why
the same authority and resolution which brought it to the
work, and observed it in the work, must hold it to it, till
the work be done. Stick to the work till thy graces be
acted, thy affections raised, and thy soul refreshed with the
delights above ; or if thou canst not obtain these ends at
once, ply it the closer the next time, and let it not go till
thou feel the blessing. " Blessed is that servant, whom his
Lord, when he comes, shall find so doing."
Thus I have directed you in this work of heavenly con-
templation, and led you into the path where you may walk
with God. But because I would bring it down to the
capacity of the meanest, and help their memories who are
arJt to let slip the former particulars, I shall here contract
the whole, and lay it before you in a narrower compass.
But still I wish thee to remember, it is the practice of a
duty that I am directing thee in, and therefore if thou wilt
not practise it, do not read it.
The sum is this, as thou makest conscience of praying
daily, so do thou of meditation ; and more especially on the
joys of heaven. To this end, set apart one hour, or half
22
254 the saint's everlasting rest.
hour, every day, wherein thou mayest lay aside all worldly
thoughts, and with all possible seriousness and reverence,
as if thou wert to speak with God himself, or to have a sight
of Christ, or of that blessed place : so withdraw thyself into
some secret place, and set thyself wholly to the following
work : if thou canst, take Isaac's time and place, who " went
forth into the field in the evening to meditate :" but if thou
be a servant, or poor man, that cannot have that leisure, take
the fittest time and place that thou canst, though it be when
thou art private about thy labours.
When thou settest to the work, look up toward heaven,
let thine eye lead thee as near as it can ; remember that
there is thine everlasting rest ; study its excellency, study
its reality, till thy unbelief be silenced, and thy faith prevail :
if thy judgment be not yet drawn to admiration, use those
sensible helps and advantages which were even now laid
down. Compare thy heavenly joys with the choicest on
earth, and so rise up from sense to faith ; if this mere consi-
deration prevail not, then plead the case with thy heart :
preach upon this text of heaven to thyself; convince, inform,
confute, instruct, -reprove, examine, admonish, encourage
and comfort, thy own soul from this celestial doctrine ;
draw forth those several considerations of thy rest, on which
thy several affections may work, especially that affection or
grace which thou intendest to act. If it be love which thou
wouldst act, show it the loveliness of heaven, and how
suitable it is to thy condition ; if it be desire, consider thy
absence from this lovely object; if it be hope, consider the
possibility and probability of obtaining it ; if it be courage,
consider the singular assistance and encouragements which
thou mayest receive from God, the weakness of the enemy,
and the necessity of prevailing ; if it be joy, consider its
excellent, ravishing glory, thy interest in it, and its certainty,
and the nearness of the time when thou mayest possess it.
Urge these considerations home to thy heart ; whet them
with all possible seriousness upon each affection: if thy
heart draw back, force it to the work ; if it loiter, spur it
on ; if it step aside, command it in again ; if it should slip
away, and leave the work, use thine authority : keep it close
to the business, till thou hast obtained thine end ; stir not
away, if it may be, till thy love flame, till thy joy be raised,
or till thy desire or other graces be lively. Call in assistance
also from God, mix ejaculations with thy soliloquies; till
having seriously pleaded the case with thy heart, and reve
rently pleaded the case with God, thou hast pleaded thyself
from a clod to a flame, from a forgetful sinner to a mindful
lover : from a lover of the world, to a thirster after God :
from a fearful coward, to a resolved Christian. In a word,
THE SAINT'S EVERLASTING REST. 255
what will not be done one day, do it the next, till thou hast
pleaded thy heart from earth to heaven : from conversing
below, to a walking with God ; and till thou canst lay thy
heart to rest, as in the bosom of Christ ; in this meditation
of thy full and everlasting rest.
CHAPTER X.
AN EXAMPLE OF THIS HEAVENLY CONTEMPLATION, FOR THE
HELP OF THE UNSKILFUL.
Rest ! How sweet a word is this to mine ears ! Methinks
the sound doth turn to substance, and having entered at the
ear, descended down to my very heart ; methinks I feel it
stir and work, and that through all my parts and powers,
but with a various work upon my various parts. To my
wearied senses and languid spirits, it seems a quieting,
powerful opiate ; to my dulled powers, it is spirit and life ;
to my dark eyes, it is both eye salve and a prospective ; to
my taste, it is sweetness; to mine ears, it is melody; to my
hands and feet, it is strength and nimbleness : methinks I
feel it digest as it proceeds, and increase my native heat and
moisture, and lying as a reviving cordial at my heart, from
thence doth send forth lively spirits, which beat through all
the pulses of my soul. Rest ! not as the stone that rests on
the earth, nor as these clods of flesh shall rest in the grave ;
so our beasts must rest as well as we ; nor is it the satisfy-
ing of our fleshly lusts, nor such a rest as the carnal world
desire th: no, no; we have another kind of rest than these:
rest we shall from our labours, which were but the way and
means to rest : but yet that is the smallest part : O blessed
rest, where we shall never rest day nor night, crying, " Holy,
holy, holy, Lord God of Sabbaoth !" where we shall rest
from sin, but not from worship! from suffering and sorrow,
but not from solace 1 O blessed day, when I shall rest with
God ! when I shall rest in the arms and bosom of my Lord !
when I shall rest in knowing, loving, rejoicing, and praising !
when my perfect soul and body together, shall in these
perfect actings, perfectly enjoy the most perfect God! when
God also, who is love itself, shall perfectly love me ! and
rejoice over me with joy and singing, as I shall rejoice in
him ! How near is that most blessed joyful day ! it comes
apace ; even " he that comes will come, and will not tarry :"
though my Lord seem to delay his coming, yet a little while
and he will be here: what are a few hundred years when
they are over? How surely will his sign appear ! and how
suddenly wil] he seize upon the careless world ! Even as
the lightning that shines from east to west in a moment.
256 the saint's everlasting rest.
He who is gone hence, will even so return. Methinks I
hear the voice of his foregoers ! Methinks 1 see him in the
clouds, with the attendance of his angels in majesty and
glory ! O poor secure sinners, what will you now do ?
where will you hide yourselves, or what shall cover you ?
Mountains are gone, the earth and heavens that were, are
passed away ; the devouring fire hath consumed all excepi
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? Whither dost thou run? can any hide
thee ? O wretch, that hast brought thyself to this ! Now
blessed are ye that have believed and obeyed ; this is the
end of ycur faith and patience ; this is that for which ye
prayed and waUed ; do you now repent your sufferings and
sorrows ? your self denying and holy walking ? are your
tears of repentance now bitter or sweet? O see how the
Judge doth smile upon you ! there is love in his looks ; the
titles of Redeemer, Husband, Head, are written in his amia-
ble face. Hark ! doth he not call you ? he bids you stand
here on his right hand : fear not, for there he sets his sheep :
O joyful sentence pronounced by his mouth ! " Come, ye
blessed of my Father, inherit the kingdom prepared for you
from the foundations of the world !" See how your Saviour
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 receiveth you as the spouse of his Son,
he bids you welcome to the crown of glory : never so
unworthy, crowned you must be : this was the project oi
free redeeming grace, the purpose of eternal love. O blessed
grace ! O blessed love ! O the frame that my soul shall
then be in ! But I cannot express it, I cannot conceive it !
This is that joy which was procured by sorrow ; this is
that crown which was procured by the cross ; my Lord did
weep, that now my tears might be wiped away ; he did
bleed, that I might now rejoice ; he was forsaken, that I
might not now be forsaken ; he did then die, that I might
now live. This weeping, wounded Lord, shall I behold;
this bleeding Saviour shall I see, and live in him that died
for me. O free mercy that can exalt so vile a wretch ! free
to me, though dear to Christ ! here must I live with all
these saints ! O comfortable meeting of my old acquaint-
ance, with whom I prayed, and wept, and suffered ; with
whom I spake of this day and place ! I see the grave could
THE SAINT'S EVERLASTING REST. 257
not contain you, the sea and earth must give up their dead ;
the same love hath redeemed and saved you also: this is
not like our cottages of clay, our prisons, our earthly dwell-
ings: this voice of joy is not like our old complainings, our
groans, our sighs, our impatient moans ; nor this melodious
praise like our scorns and revilings, nor like the oaths and
curses which we heard on earth : this body is not like the
body we had, nor this soul like the soul we had, nor this life
like the life that then we lived ; we have changed our place,
we have changed our state, our clothes, our thoughts, our
looks, our language; we have changed our company for the
greater part, and the rest of our company is changed itself;
before, we were weak and despised, but now how glorious !
Where are now our different judgments, our divided spirits?
Now we are all of one judgment, of one name, of one heart,
of one house, and of one glory. O sweet reconcilement ! O
happy union! which makes us first to be one with Christ,
and then one with ourselves ! Now our differences shall be
dashed in our teeth no more, nor the gospel reproached
through our folly. O my soul, thou shalt no more lament
the sufferings of the saints ; never more condole the church's
ruins ; never bewail thy suffering friends, nor lie wailing
over their death beds, or their graves: thou shalt never
suffer thy old temptations from Satan, the world, or thy
own flesh ; thy body will no more be such a burden to thee ;
thy pains and sicknesses are all now cured ; thou shalt be
troubled with weakness and weariness no more ; thy head
is not now an aching head, nor thy heart now an aching
heart ; thy hunger and thirst, and cold and sleep, thy labour
and study are all gone. O what a mighty change is this :
from the dunghill to the throne ; from a body as vile as the
carrion in the ditch, to a body as bright as the sun in the
firmament ! from all my doubts and fears, to this possession
which hath put me out of doubt! from all my fearful thought
of death, to this most blessed joyful life ! O what a change
is this ! farewell sin and suffering for ever ; now welcome
most holy, heavenly nature ; which as it must be employed
in beholding the face of God, so is it full of God alone :
delighted in nothing but him. O who can question the love
which he doth so sweetly taste ? or doubt of that which
with such joy he feeleth ? Farewell repentance, confession,
and supplication ; farewell hope and faith ; and welcome
love, and joy, and praise. I shall now have my harvest
without ploughing or sowing ; my wine without the labour
of the vintage ; 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 come forth no
22*
258 the saint's everlasting rest.
more : here shall I live, and ever live, and praise my Lord,
and ever, ever praise him. My face will not wrinkle, nor
my hair be gray ; but, " this mortal hath put on immortality,
and this corruptible incorruption, and death is swallowed up
in victory : O death ! where is thy sting ? O grave ! where
is thy victory?" The date of my lease will no more expire,
nor shall I lose my joys through fear of losing them. When
millions of ages are past, my glory is but beginning ; and
when millions more are past, it is no nearer ending. Every-
day is all noontide, and every month is May or harvest, and
every year is there a jubilee, and every age is full manhood c
and all this but one eternity. O blessed eternity ! the glory
of my glory ! the perfection of my perfection !
Ah drowsy, earthly, blockish heart, how coolly dost thou
think of this reviving day ! Dost thou sleep when thou
thinkest of eternal rest? art thou hanging earthward, when
heaven is before thee? Hadst thou rather sit thee down in
dung, than walk in the court of the presence of God? Dost
thou now remember thy worldly business ? Art thou think-
ing of thy delights ? Wretched heart ! is it better to be here,
than above with God? is the company better? are the plea-
sures greater ? come away, make no excuse, make no delay ;
God commands, and I command thee, come away ; gird up
thy loins 4 ascend the mount, and look about thee with
seriousness and with faith. Look thou not back upon the
way of the wilderness, except it be when thine eyes are
dazzled with the glory, or when thou wouldst compare the
kingdom with that howling desert, that thou mayest more
sensibly perceive the mighty difference. Fix thine eye upon
the sun itself, and look not down to earth as long as thou
art able to behold it ; except it be to discern more easily the
brightness of the one by the darkness of the other. Yonder
is thy Father's glory : yonder must thou dwell when thou
leavest this earth : yonder must thou remove, O my soul,
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 for ever. There is the
glorious "New Jerusalem, the gates of pearl, the foundations
of pearl, the streets and pavements of transparent gold."
Seest thou that sun which lighteth all the world ? Why, it
must be taken down as useless there, or the glory of heaven
will darken it, and put it out ; 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."
O wretched heart! hath God made thee a promise of rest,
and wilt thou come short of it, and shut out thyself through
unbelief? Thine eyes may fail thee, thy ears deceive thee,
and all thy senses prove delusions, sooner than a promise of
THE SAINT'S EVERLASTING REST. 259
God can delude thee. Thou may est be surer of that which
is written in the word, than if thou see it with thy eyes, or
feel it with thy hands. Art thou sure thou livest? or sure
that this is the earth which thou standest on ? Art thou
sure thine eyes see the sun? 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 praise
of my Redeemer, if I be not shut out by the " evil heart of
unbelief, causing me to depart from the living God."
And is this rest so sweet, and so sure? O then, what
means the careless world ! Do they know what it is they
so neglect ? Did they ever hear of it ? or are they yet asleep ?
Do they know for certain that the crown is before them,
while they thus sit still, or follow trifles, 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, their glory for worldly
vanities. Ah, poor men ! that you would once consider
what you hazard, and then you would scorn these tempting
baits. O blessed for ever be that ?ove, that hath rescued
me from this mad bewitching darkness !
Draw nearer yet, O my soul ; bring forth thy strongest
love ; here is matter for it to work upon : O see what beauty
presents itself! Is it not exceeding lovely? Is not all the
beauty in the world contracted here ? Is not all other beauty
deformity to it? Dost thou need to be persuaded now to
love ? Here is a feast for thine eyes : a feast for all the
powers of thy soul. Dost thou need to be entreated to feed
upon it ? Canst thou love a little shining earth ? Canst
thou love a walking piece of clay ? And canst thou not
love that God. that Christ, that glory, which is so truly and
unmeasurably lovely ? Thou canst love thy friend because
he loves thee: and is the love of friends like the love of
Christ ? Their weeping or bleeding for thee doth not ease
thee, nor stay the course of thy tears or blood : but the tears
and blood that fell from thy Lord, have all a sovereign,
healing virtue, and are waters of life, and balsam to thy
fainting sores. O my soul ! if love deserve, and should
procure 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 ! Let him be first served,
that served thee first : let him have the strength of thy love,
who parted with strength and life in love to thee : if thou
hast any to spare when he hath his part, let it be imparted
then to standers by. See what a sea of love is here before
thee: cast thyself into this ocean of his love: fear not,
though it seems a furnace of fire, and the hottest that was
ever kindled upon earth, yet it is the fire of love and not of
260 the saint's everlasting rest.
wrath ; a fire most effectual to extinguish fire ; never intended
to consume, but to glorify thee: venture into it then in thy
believing meditations, and walk in these flames with the
Son of God : when thou art once in, thou wilt be sorry to
come forth again. O my soul ! what wantest thou here to
provoke thy love ? Dost thou love for excellency ? Why
thou seest nothing below but baseness, except as they relate
to thy enjoyments above. Yonder is the Goshen, the region
of light : this is a land of palpable darkness. Yonder stars,
that shining moon, the radiant sun, are all but as the
lanterns hanged out at thy Father's house, to light thee
while thou walkest in the dark streets of the earth : but
little dost thou know the glory that is within ! Dost thou
love for suitableness ? Why what person more suitable
than Christ? his godhead, his manhood, his fulness, his free-
ness, his willingness, his constancy, do all proclaim him thy
most suitable friend. What state more suitable to thy misery
than that of mercy ? Or to thy sinfulness and baseness, than
that of honour and perfection? What place more suitable
to thee than heaven ? Thou hast had a sufficient trial of
this world : dost thou find it agree with thy nature or
desires? Are these common abominations, these heavy
sufferings, these unsatisfying vanities, suitable to thee ? Or
dost thou love for interest and near relation? Where hast
thou better interest than in heaven ? or where hast thou
nearer relation than there ? Dost thou love for acquaintance
and familiarity? Why though thine eyes have never seen
the Lord, yet he is never the further from thee. If thy son
were blind, yet he would love thee his father, though he
never saw thee. Thou hast heard the voice of Christ to thy
very heart; thou hast received his benefits ; thou hast lived
in his bosom ; and art thou not yet acquainted with him ?
It is he that brought thee seasonably and safely into the
world; it is he that nursed thee in thy tender infancy, and
helped thee when thou couldst not help thyself; he taught
thee to go, to speak, to read, to understand ; he taught thee
to know thyself and him ; he opened thee that first window
whereby thou sawest into heaven ; hast thou forgotten since
thy heart was careless, and he did quicken it, and make it
yield? When it was at peace, and he did trouble it? And
broken, till he did heal it again? Hast thou forgotten the
time, nay, the many times, when he found thee in secret, all
in tears ; when he heard thy sighs and groans, and left all
to come and comfort thee? When he came in upon thee,
and took thee up, as it were, in his arms, and asked thee,
Poor soul, what aileth thee? Dost thou weep when I have
wept so much ? Be of good cheer, thy wounds are saving
and not deadly. It is I that have made them, who mean
THE SAINT'S EVERLASTING REST. 261
thee no hurt ; though I let out thy blood, I will not let out
thy life.
Methinks I remember yet his voice, and feel those arms
that took me up. How gently did he handle me ! How
carefully did he dress my wounds, and bind them up !
Methinks I hear him still saying, Though thou hast dealt
unkindly with me, yet will not I do so by thee ; though
thou hast set light by me, and all my mercies, yet both I
and all are thine. What wouldst thou have that I cannot
give thee? and what dost thou want that I cannot give thee?
If any thing in heaven and earth will make thee happy, it is
all thine own. Wouldst thou have pardon ? thou shalt have
it. 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
husband, and thy 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 ; these were the
melting, healing, quickening passages of love. After all this,
when I was doubtful of his love, methinks I yet remember
his convincing arguments : Have I done so much to testify
my love, and yet dost thou doubt ? Have I made thy be-
lieving it the condition of enjoying it, and yet dost thou
doubt ? Have I offered thee myself so long, and yet dost
thou question my willingness to be thine ? What could I
have done more than I have done? At what dearer rate should
I tell thee that I love thee ? Read the story of my bitter
passion; wilt thou not believe that it proceeded from love?
Did I ever give thee cause to be so jealous of me? or to
think so hardly of me as thou dost? Have I made myself
in the gospel a lion to thine enemies, and a lamb to thee;
and dost thou so overlook my iamb-like nature ? Have 1
set mine arms and heart there open to thee, and wilt thou
not believe but they are shut? If I had been willing to let
thee perish, I could have done it at a cheaper rate : what
need I follow thee with so long patience and entreating?
What, dost thou tell me of thy wants ; have I not enough
for me and thee? and why dost thou tell me of thy unworthi-
ness, and thy sin? I had not died if man had not sinned: if
thou wert not a sinner, thou wert not for me ; if thou wert
worthy thyself, what shouldst thou do with my worthiness?
Did I ever invite the worthy and righteous? or did I ever
save or justify such? or is there any such on earth? Hast
thou nothing? art thou lost and miserable? art thou helpless
and forlorn ? dost thou believe that I am a sufficient Saviour?
and wouldst thou have me ? why then take me. Lo, I am
thine ; if thou be willing, I am willing, and neither sin nor
devils shall break the match.
, 262 the saint's everlasting rest.
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, yea, into his arms, and cry out, " My Saviour
and my Lord, thou hast broke my heart, thou hast revived
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 as thou wouldst have it."
Thus, O my soul, mayest thou remember the sweet fami-
iarity thou hast had with Christ ; therefore if acquaintance
will cause affection, O then knit thy heart unto him ; it is he
that hath stood by thy bed of sickness, that hath cooled thy
heats, and eased thy pains, and refreshed thy weariness, and
removed thy fears ; he hath been always ready, when thou
hast earnestly sought him ; he hath given thee the meeting
in public and in private ; he hath been found of thee in the
congregation, in thy house, in thy chamber, in the field, in
the way as thou wast walking, in thy waking nights, in thy
deepest dangers. 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 tell me this! all
the places that ever I did abide in, every condition of life
that I have passed through, all my employments, and all
my relations, every change that hath befallen me, all tell
me, that the fountain is overflowing goodness.
Lord, what a sum of love am I indebted to thee, and how
doth my debt continually increase ! How should I love
again for so much love ! But what ! shall I dare to think
of making thee requital, or of recompensing all thy love
with mine ? Will my mite requite thee for thy golden
mines? or mine, which is nothing, or not mine, for thine,
which is infinite and thine own ? Shall I dare to contend in
love with thee? or set my borrowed spark against the sun
of love ? 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
live, that gave me all that little which I have ? Both the
heart, the fire, the fuel, and all, were his : as I cannot match
thee in the works of thy power, nor make, nor preserve,
nor guide, the world ; so why should I think any more of
matching 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 leadest 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 that
thou hast prevailed, and all shall say, " Behold how he
loved him !" Yet let me love thee, in subjection to thy
love as thy redeemed captive, though I cannot reach thy
measure.
THE SAINT'S EVERLASTING REST. 263
O my soul, begin it here ; be sick of 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 fulness
of love for ever ; for the Lord hath prepared a city of love,
a place for the communicating of love to his chosen, and
those that love his name shall dwell there.
Away then, O my drowsy soul, from this world's uncom-
fortable darkness ! The night of thy ignorance and misery
is past, the day of glorious light is at hand ; this is the day-
break betwixt them both : though thou see not yet the sun
itself appear, methinks the twilight of promise should revive
thee ! Come forth then, and leave these earthly cells, and
hear thy Lord that bids thee rejoice, and again rejoice !
Thou hast lain here long enough in thy prison of flesh,
where Satan hath been thy jailer ; where cares have been
thy irons, and fears thy scourge, and the bread and water
of affliction thy food ; where sorrows have been thy lodging,
and a carnal, hard, unbelieving heart, the iron gates and
bars that have kept thee in, that thou couldst scarce have
leave to look through the lattices, and see one glimpse of
the immortal light : the angel of the covenant now calls
thee, and strikes thee, and bids thee arise and follow him :
up, O my soul, and cheerfully obey, and thy bolts and bars
shall all fly open ; do thou obey, and all will obey ; follow
the Lamb which way soever he leads thee : art thou afraid,
because thou knowest not whither ? Can the place be worse
than where thou art ? Shouldst thou fear to follow such a
guide ? Can the sun lead thee to a state of darkness ? Or
can he mislead thee that " is the light that lighteth every
man that cometh into the world?" Will he lead thee to
death, who died to save thee from it? Or can he do thee
any hurt, who for thy sake did suffer so much ? Follow
him, and he will show thee the paradise of God, he will
give thee a sight of the New Jerusalem, he will give thee a
taste of the tree of life : thy winter is past, and wilt thou
house thyself still in earthly thoughts ; and confine thyself
to drooping and dulness?
Come forth, O my drooping soul, and lay aside thy winter,
mourning robes ; let it be seen in thy believing joys and
praise, that the day is appearing, and the spring is come;
and as now thou seest thy comforts green, thou shalt shortly
see them white and ripe for harvest; and then thou, who
art now called forth to see and taste, shalt be called forth to
reap, and gather, and take possession. Shall I suspend and
delay my joys till then ? Should not the joys of the spring
go before the joys of harvest ? Is the heir in no better a
state than the slave ? My Lord hath taught me to rejoice in
264 the saint's everlasting rest.
the hope of his glory, and to see it through the bars of a
prison ; and even when I am " persecuted for righteousness'
sake," when I am " reviled, and all manner of evil said
against me for his sake," then he hath commanded me " to
rejoice and be exceeding glad, because of this my great
reward in heaven." How justly is an unbelieving heart
possessed by sorrow, and made a prey to cares and fears,
when itself doth create them, and thrust away its offered
peace and joy ! I know it is the pleasure of my bounteous
Lord, that none of his family should want comfort, nor live
such a poor and miserable life, nor look with such a famished
dejected face. I know he would have my joys exceed my
sorrows ; and as much as he delights in the humble and
contrite, yet doth he more delight in the soul as it delighteth
in him. Hath my Lord spread me a table in this wilderness,
and furnished it with promises of everlasting glory, and set
before me angels' food, and broached for me the side of his
beloved Son, that I might have a better wine than the blood
of the grape? Doth. he so importunately invite me to sit
down, and draw forth my faith, and feed, and spare not?
Nay, hath he furnished me to that end with reason, and
faith, and a rejoicing disposition? And yet is it possible
that he should be unwilling I should rejoice ? Never think
it, O my unbelieving soul : nor dare charge him with thy
uncomfortable heaviness, who offereth thee the foretastes
of the highest delight that heaven can afford, and God can
bestow. Doth he not bid thee " delight thyself in the Lord ?"
and promise to give thee " the desires of thy heart ?" Hath
he not charged thee " to rejoice evermore ?" Yea, " to sing
aloud, and shout for joy?"
Away, you cares and fears ! away, you importunate sor-
rows! stay here below, whilst I go up and see my rest.
The way is strange to me, but not to Christ. There was
the eternal dwelling of his glorious Deity ; and thither hath
he also brought his glorified flesh. It was his work to pur-
chase it ; it is his work to prepare it, and to prepare me for
it, and to bring me to it. The eternal God of truth hath
given me his promise, his seal, and his oath, to assure me,
that " believing in Christ I shall not perish, but have ever-
lasting life:" thither shall my soul be speedily removed,
and my body shortly follow. And can my tongue say, that
I shall shortly and surely live with God, and yet my heart not
leap within me? Can I say it believingly, and not rejoicingly?
Ah faith ! how do I perceive thy weakness? ah unbelief! if I
had never known it before, how sensibly do I now perceive
thy malicious tyranny? But were it not for thee, what abund-
ance might I have ? The light of heaven would shine into my
heart, and I might be as familiar there as I am on earth.
THE SAINT'S EVERLASTING REST. 305
Come away, my soul, then ; stand not looking on that
grave, nor turning those bones, nor reading thy lesson in
the dust : those lines will soon be wiped out : but lift up
thy head and look to heaven, and read thy instructions in
those fixed stars : or yet look higher than those eyes can
see, into that foundation which standeth sure, and see thy
name written in the book of life. What if an angel should
come from heaven and tell thee, Thai there is a mansion
prepared for thee ; that it shall certainly be thine own, and
thou shalt possess it for ever ; would not such a message
make thee glad r And dost thou make light of the infallible
word of promises which were delivered by the Spirit, and
by the Lord himself ?
What delight have I found in my private studies, especially
when they have prospered to the increase of knowledge !
Methinks I could bid the world farewell, and immure myself
among my books, and look forth no more, (were it a lawful
course,) but shut the door upon me, and among those divine
souls employ myself in sweet content, and pity the rich and
great ones that know not happiness. Sure then it is a high
delight indeed, which in the lap of eternity is enjoyed !
If the queen of Sheba came from Ethiopia to hear the
wisdom of Solomon, and see his glory ; O how gladly should
I pass from earth to heaven, to see the glory of that eternal
majesty ; and to attain myself that height of wisdom, in
comparison of which, the most learned on earth are but
fools and idiots ! If the heaven of glass which the Persian
emperor framed, were so glorious a piece, and the heaven
of silver which the emperor Ferdinand sent to the great
Turk, because of their rare artificial representations and
motions, what will the heaven of heavens be, which is not
formed by the art of man, or beautified like these childish
toys, but it is the matchless palace of the great King, built
by himself for the residence of his glory, and the perpetual
entertainment of his beloved saints !
I cannot here enjoy my parents, or my beloved friends,
without some delight ; what will it then be to live in the
perpetual love of God ! For brethren here to live together
in unity, how good and pleasant a thing is it ! To see a
family live in love : husbands, wives, parents, children,
servants, doing all in love to one another ! Othen, what a
blessed society will be the family of heaven, and those
peaceable inhabitants of the New Jerusalem ! Where is
no division, nor disaffection, nor strangeness, nor deceitful
friendship; never an angry thought or look; never an
unkind expression ; but all one in Christ, who is one with
the Father, and live in the love of Love himself.
Awake then, O my drowsy soul, and look above this
23
266 the saint's everlasting rest.
world of sorrow ! Hast thou borne the yoke of afflictions
from thy youth, and so long felt the smarting rod, and yet
canst no better understand its meaning ? Is not every stroke
to drive thee hence? and is not the voice like that to Elijah,
"What dost thou here? up, and away." Dost thou forget
that sure prediction of the Lord, " In the world ye shall
have trouole. but in me ye shall have peace." The first
thou hast found true by long experience ; and of the latter
thou hast had a small foretaste ; but the perfect peace is yet
before, which, till it be enjoyed, cannot be clearly understood.
Ah, my Lord, I feel thy meaning; it is written in my
flesh ; it is engraven in my bones : my heart thou aimest at :
thy rod doth drive, thy silken cord of love doth draw ; and
all to bring it to thyself: can such a heart be worth thy
having? Make it so, Lord, and then it is thine : take it to
thyself, and then take me. I can but reach it toward thee,
and not unto thee: I am too low, and it »s too dull: 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. Indeed,
Lord, my soul is in a strait, and what to choose I know not,
but thou knowest what to give ; to depart and be with thee,
is best ; but yet to be in the flesh seems needful. Thou
knowest I am not weary of thy work ; I am willing to stay
while thou wilt here employ me, and to despatch the work
which thou hast put-in 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 of living,
as to importune thee to cut off my time, and urge thee to
snatch me hence : nor yet would I stay when my work is
done ; and remain under thy feet, while they are in thy
bosom : I am thy child as well as they ; Christ is my head
as well as theirs : why is there then so great a distance ? I
acknowledge the equity of thy ways: though we are all
children, yet I am the prodigal, and therefore meeter in this
remote country to feed on husks, while they are always
with thee, and possess thy glory : but they were once in
my condition, aud I shall shortly be in theirs : they were of
the lowest form before they came to the highest ; they suf-
fered before they reigned ; they came out of great tribulation,
who now are standing 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 ? I am
contented, O my Lord, 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 meantime I may
desire, though I am not to repine ; I may believe and wish%
the saint's everlasting rest. 267
though not make sinful haste; I am content to wait, but not
to lose thee : and when thou seest me too contented with
thine absence, quicken then my dull desires, and blow up
the dying spark of love : and leave me' not till I arn able
un feigned ly to cry out, " As the hart panteth after the
brooks, and the dry land thirsteth for water streams, so
thirsteth my soul after thee, O God : when shall I come
and appear before the living God?" What interest hath
this empty world in me ! and what is there in it that may
seem so lovely, as to entice my desires and delight from
thee, or to make me loath to come away? Draw forth my
soul to thyself by the secret power of thy love, as the sun-
shine 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 : dispel the clouds that hide from
me thy love, or remove the scales that, hinder mine eyes
from beholding thee : for only the beams that stream from
thy face, and the taste of thy salvation, can make a soul un-
feignedly say, " Lord, now let thy servant depart in peace."
Send forth thy convoy of angels for my departing soui3
and let them bring it among the perfect spirits of the just,
and let me follow my dear friends that have died in Christ
before ; and when my friends are crying over my grave, let
my spirit be reposed with thee in rest; and when my corpse
shall lie there rotting in the dark, let my soul be in the
inheritance of the saints in light. And O thou that num-
berest the hairs of my head, number all the days that my
body lies in the dust ; thou that writest all my members in
thy book, keep an account of all my scattered bones ; and
hasten, O my Saviour, the time of my return ; send forth
thine 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 lest thy church, by
divisions, be crumbled to dust; delay not, lest thine enemies
get advantage of thy flock, and lest pride, and hypocrisy,
and sensuality, and unbelief, should prevail against thy
little remnant, and share among them thy whole inheritance,
and when thou comest thou find not faith on the earth ;
delay not, lest the grave should boast of victory, and refuse
to deliver up thy due. O hasten that great resurrection day!
when thy command shall go forth, and none shall disobey;
when the sea and earth shall yield up their hostages, and all
that sleep in the grave shall awake, and the dead in Christ
shall first arise ; when the seed that thou sowedst corruptible,
shall come forth incorruptible ; and graves that received but
rottenness, and retained but dust, shall return thee glorious
stars and suns : therefore dare I lay down my carcass in the
dust, entrusting it not to a grave, but to thee ; and therefore
268 the saint's everlasting rest.
my flesh shall rest in hope, till thou raise it to the everlast-
ing rest. Return, O Lord, how long ! O let thy kingdom
come ! thy desolate bride saith, Come ; for thy Spirit within
her saith, Come, who teacheth her thus to pray, with groan-
ings which cannot be expressed : the whole creation saith,
Come, waiting to be delivered from the bondage of corruption
into the glorious liberty of the sons of God : thyself hath
said, " Surely I come : Amen ; even so, come, Lord Jesus."
THE CONCLUSION.
Thus, reader, I have given thee my best advice for the
attaining and maintaining a heavenly conversation. The
manner is imperfect, and too much my own : but for the
main matter, I received it from God. From him I deliver
it thee, and his charge I lay upo!i thee, that thou entertain
and practise it. . If thou canst not do it fully, do it as thou
canst ; only be sure thou do it seriously and frequently. If
thou wilt believe a man that hath made some small trial of
it, thou shalt find it will make thee another man, and elevate
thy soul, and clear thy understanding, and leave a pleasant
savour upon thy heart; so that thy own experience will
make thee confess, that one hour thus spent will more
effectually revive thee, than many in bare external duties ;
and a day in these contemplations will afford thee truer
content, than all the glory and riches of the earth. Be
acquainted with this work, and thou wilt be acquainted
with God ; thy joys will be spiritual and lasting; thou wilt
have comfort in life, and comfort in death ; wmen thou hast
neither wealth, nor health, nor the pleasures of this world,
yet wilt thou have comfort ; 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 active and victorious ; and the daily joy which is thus
fetched from heaven, will be thy strength : thou wilt be as
one that standeth on the top of an exceeding high mountain ;
he looks down on the world as if it were quite below him ;
how small do the fields, and woods, and countries, seem to
him ? cities and towns seem but little spots. Thus despicably
wilt thou look on all things here below : the greatest princes
will seem but as grasshoppers, and the busy, contentious,
covetous world, but as heaps of ants. Men's threatenings will
be no terror to thee; nor the honours of this world any strong
enticement; temptations will be harmless, as having lost their
strength ; and afflictions less grievous, as having lost their
sting ; and every mercy will be better known and relished.
THE SAINT'S EVERLASTING REST. 269
Reader, it is (under God) in thy own choice now, whether
thou wilt live this blessed life or not; and whether all these
pains which I have taken for thee, shall prosper or be lost.
If it be lost through thy laziness (which God forbid) thou
wilt prove the greater loser thyself.
O man, what hast thou to mind, but God and heaven? 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? doth not the bier stand ready to carry thee to the
grave ? and the worms wait to feed upon thy face and heart?
what if thy pulse must beat a few strokes more ? and what
if thou hast a few more breaths to fetch, before thou breathe
thy last? and what if thou hast a few more nights to sleep,
before thou sleep in the dust ? Alas, what will this be, when
it is gone ? and is it not almost gone already ? Shortly thou
wilt see thy glass run out, and say thyself, My life is done !
my time is gone ! there is nothing now but heaven or hell :
where then should thy heart be now, but in heaven ? Didst
thou but know what a dreadful thing it is to have a doubt
of heaven, when a man lies dying, it would rouse thee up.
O what a life might men live, if they were but willing and
diligent ! God would have our joys to be far more than our
sorrows ; yea, he would have us to have no sorrow but what
tendeth to joy ; and no more than our sins have made neces-
sary for our good. How much do those Christians wrong
God and themselves, that either make their thoughts of God
the inlet of their sorrows, or let these offered joys lie by, as
neglected or forgotten ! Some there be that say, It is not
worth so much time and trouble, to think of the greatness of
the joys above. But as these men obey not the command of
God, which requireth them to have their affections on things
above ; so do they wilfully make their own lives miserable,
by refusing the delights that God hath set before them. And
yet if this were all, it were a smaller matter ; if it were but
loss of their comforts, I would not say much ; but see what
abundance of other mischiefs follow the absence of these
heavenly delights.
First, It will damp, if not destroy, our very love to God ;
so deeply as we apprehend his exceeding love to us, and his
purpose to make us eternally happy, so much will it raise
our love : love to God, and delight in him, are still conjunct.
They that conceive of God as one that desireth their blood
and damnation, cannot heartily love him.
Secondly, It will make us have rare and unpleasing
thoughts of God ; for our thoughts will follow our love and
delight. Did we more delight in God than in any thing
below our thoughts would as freely run after him, as they
now run from him.
270 the saint's everlasting rest.
Thirdly, And it will make men have as rare and unpleas-
ing speech of God; for who will care for talking of that
which he hath no delight in ? What makes men still talking
of worldliness, or wickedness, but that these are more
pleasant to them than God?
Fourthly, Men will have no delight in the service of God,
when they have no delight in God, nor any sweet thoughts
of heaven, which is the end of their services. No wonder if
such Christians complain, that they are still backward to
duty ; that they have no delight in prayer, in sacraments, or
in Scripture itself: if thou couldst once delight in God, thou
would^t easily delight in duty; especially that which bringeth
thee into the nearest converse with him ; but till then, no
wonder if thou be weary of all.
Fifthly, This want of heavenly delight will leave men
under the power of every affliction ; they will have nothing
to comfort them and ease them in their sufferings, but the
empty, ineffectual pleasures of the flesh ; and when that is
gone, where then is their delight?
Sixthly, It will make them fearful and unwilling to die:
for who would go to a God, or a place, that he hath no delight
in? Or who would leave his pleasure here, except it were
to go to better? But if men take delight in God whilst they
live, they will not tremble at the tidings of death.
If God would persuade you now to make conscience of
this duty, and help you in it by the blessed influence of his
Spirit, you would not change your lives with the greatest
prince on earth. But I am afraid, if I may judge of your
hearts by the backwardness of my own, that it will prove a
hard thing to persuade you to the work. Pardon my jeal-
ousy; it is raised upon too many and sad experiments.
What say you? Do you resolve on this heavenly course
or no? Will you let go all your sinful pleasures, and daily
Seek these higher delights? I pray thee, reader, consider of
it, and resolve on the work before thou goest further. Let
thy family perceive, let thy neighbours perceive, let thy
conscience perceive, yea, let God perceive it, that thou art
a man that hast thy conversation in heaven. God hath now
offered to be thy daily delight ; thy neglect is thy refusal.
Take heed what thou dost: refuse this, and refuse all : thou
must have heavenly delights, or none that are lasting. God
is willing thou shouldst daily walk with him, and fetch in
consolation from the everlasting fountain : if thou be un-
willing, bear the loss; and when thou liest dying, then seek
for comfort where thou canst. O how is the unseen God
neglected, and the unseen glory forgotten ! and all for want
of that " faith which is the substance of things hoped for,
and the evidence of things that are not seen."
THE SAINT'S EVERLASTING REST. 271
But for you whose hearts God hath weaned from all
tnings here below, I hope you will fetch one walk daily in
the New Jerusalem! God is your love, and your desire;
and I know you would fain be more acquainted with your
Saviour, and I know it is your grief that your hearts are not
more near him ; and that they do not more passionately
love and delight in him. As ever you would enjoy your
desires, try this life of meditation on your everlasting rest.
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 these thy servant's weak endeavours,
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 unfoldeth to thy people, or to be seldom in that way
which he hath marked out to others ; but O keep me, while
I tarry on this earth, in daily, serious breathings after thee,
and in a believing, affectionate walking with thee ; and when
thou comest, O let me be found so doing, not hiding my
talent, nor serving my flesh, nor yet asleep, with my lamp
unfurnished, but waiting and longing for my Lord's return ;
that those who shall read these directions, may not reap
only the fruit of my studies, but the breathings of my active
hope and love ; that if my heart were open to their view,
they might there read the same most deeply engraven with
a beam from the face of the Son of God ; and not find vanity,
or lust, or pride, within, where 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 savour of life to both.
Glory be to God in the highest : on earth peace : good will
toward men.
THE END.
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