Preface

DUKE UNIVERSITY
DIVINITY SCHOOL LIBRARY
FRANK BAKER COLLECTION OF WESLEYANA AND BRITISH METHODISM
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1VERLASTIN G REST:
OR, A TREATISE + ' ON THE
BLESSED STATE OF THE SAINTS, IN THEIR : Enjoyment of God in Heaven. ALSO, -
«Gall to the enconverten.
Written BY THE Rev. RicHARD BAXTER.
zs — } j TO WHICH ARE ADDED,
_A SERIOUS ADDRESS TO PENITENTS,
‘ By tHe Rev. Jonn FLETCHER,
ALLEINE’S ALARM.
Je . MR. BAXTER’S EPITAPH.
Farewell, vain World,---as thou hast been to me, Dust endl a shadow, those I leave with thee ; The unseen vital substance, | commit
To him that’s Substance, Life, Light, Love, fo it. The leaves and fruit are ‘dropp’ d for soil and seed, Heaven's heirs to generate---to heal and feed ; ‘lhem also thou wilt flatter and mulest,
But shalt not keep from Everlasting Rest.
ee “LONDON: PRINTED AT THE CAXTON PRESS, BY HENRY FISHER,
(PRINTER IN ORDINARY TO HIS MAJESTY.) '
BOLD AT 87, BARTHNOLOMEW CLOSE,’AND BY THE BOOKSELLERS.
THE PREFACE.
Mr. Ricuarp Baxter, the author of the Saint's Rest, so well known to the world by this, and many other excellent and useful writings, was a learned, la- borious, and eminent holy divine, of the 17th centu- ry. He was born near Shrewsbury, in 1615, and died at London, in 169].
His ministry, in an unsettled state, was for many years employed with great and extensive success, both in London, and in several parts of the country; but he was nowhere fixed so long, or with such entire sa- tisfaction to himself, and apparent advantage to others, as at Kidderminster.—His abode there was indeed in- terrupted partly by his bad health, but chiefly by the ealamities of a civil war, yet in the whole it amount- ed_to sixteen_years; nor was it by any means the result of his own choice, or that of the inhabitants of | Kidderminster, that he never settled there again, af- ter his going from thence in 1660. Before his com- ing thither, the place was over-run with ignorance and profaneness; but, on the divine blessing on his wise and faithful cultivation, the fruits of righteousness sprung up in rich-abundance. He at first found but a single instance or two of daily family prayer in a whole street, and, at his going away, but one family or two could be found in some streets that continued to neglect it. And on Lord’s day, instead of the open profanation to which they had been so long accus-'
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WwW PREFACE.
tomed, a person, in passing through the town, in the intervals of public worship, might overhear hundreds of families engaged in singing psalms, reading the scriptures, and other good books, or such sermons as they had wrote down, while they heard them from the pulpit. His care of the souls committed to his charge, and the success of his labours among them, were truly remarkable; for the number of his - stated communicants rose to six hundred, of whom he himself declared, there were not twelve concern- ing whose sincere piety he had not reason to enter- tain good hopes. Blessed -be God, the religious spirit which was thus happily introduced, is yet to be traced in the own and neighbourhood in some de- gree: (O that it were in a greater!) and in proportion as that spirit remains, the name of Mr. Baxter con- tinues in the most honourable and affectionate re- “membrance.
As a writer, he has the approbation of some of his greatest contemporaries, who best knew him, and were under no temptations to be partial in his favour.—Dr. Barrow said, ‘“‘ His practical writings were never mend- *‘ ed, and his controversial ones seldom confuted.”—. With a view to his casuistical writings, the honourable Robert Boyle, Esq. declared, ‘‘ He was the fittest man “of his age for a casuist, because he feared no mans ‘displeasure, nor hoped for any man’s preferment.” —Bishop Wilkins observed of him, ‘“‘ That he had “cultivated every subject he had handled; that if he ‘‘had lived in the primitive times, he would have “been one of the fathers of the church; and that it ** was enough for one age to produce such a person as * Mr. Baxter.” Archbishop Usher had such high thoughts of him, that by his earnest importunity he put him upon writing several of his practical discour- ses, particularly that celebrated piece, his Cal to the Unconverted. Mr. Danton, as he freely expressed it, “thought Mr. Baxrer came nearer the apostolical *“‘ writings than any man in the age.”—And it 1s both as a preacher, and a writer, that Dr. Bates considers him, when in his funeral sermon for him he says, “In hig
PREFACE. Vv
‘‘ sermons there was a rare union of arguments and “« motives, to convince the mind, and gain the heart. ‘« All the fcuntains of reason and persuasion were open “to the discerning eye. There was no resisting the “‘ force of his discourses, without denying reason and “divine revelation. He had. a marvellous facility “and copiousness in speaking. There was noble “negligence in his style, for his great mind could ‘“* not stoop to the affected eloquence of words; he “‘ despised flashy oratory; but his expressions were “clear and powerful, so convincing the understand- “‘ ing, so entering into the soul, so engaging the affec- “‘ tions, that those were as deaf as adders who were “not charmed by so wise acharmer. He was animat-° “ed with the Holy Spirit, and breathed celestial fire, “to inspire heat and life into dead sinners, and to “‘melt the obdurate in their frozen tombs. His “‘ books, for their number, (which it seems were more “than one hundred and twenty,) and variety of mat- “ter in them, make a library.. They contain a trea- ** sure of controversial, casuistical, and practical divi- “nity. His books of practical divinity have been ** effectual for more numerous conversions of sinners “to God, than any printed in our time; and, while ‘the church remains on earth, will be of continual “* efficacy to recover lost souls. There is a vigorous “pulse in them, that keeps the reader awake and at- *“‘tentive.” To these testimonies may not be impro- perly added that of the editors of his Practical Works, - in four folio volumes; in the Preface to which they ‘say, “‘ Perhaps there aré no writings among us that ‘** have more of a true Christian spirit, a greater mix- “ture of judgment and affection, a greater tendency “to revive pure and undefiled religion, that have *“« been more esteemed abroad, or more blessed at home ‘“‘for the awakening the secure, instructing the igno- “rant, confirming the wavering, comforting the de- “jected, recovering the profane, or improving such ““as are truly serious, than the practical works of this ‘“‘ author.” Such were the apprehensions of eminent persons, who were well acquainted with Mr. Baxter
vi ' PREFACE. _ and his writings. It is therefore the less remarkable
that Mr. Addison, from an accidental and very. im- — perfect acquaintance, but with his usual pleasantness” and candour, should mention the following inci-— dent: “I once met with a page of Mr. Baxter. 0); h 1 of it I ived d an ide
pon the perusal of it I conceived so good an idea “of the author's piety, that I bought the whole ** book.”
consult but his Bible, and in such an ill state of health, as to be in continual expectation of death for many months; and therefore, merely for his own use, he fixed his thoughts on this heavenly subject, ‘* which - (says he) hath more benefited me than all the stu- dies of my life.” At this time he cculd be little more than thirty years old. He afterwards preached over the subject in his weekly lecture at Kidderminster, and ‘in 1656 he published it; and indeed it appears to have been the first that ever he pnblished of all his practical writings. Of this book Dr. Bates says, “ It “was written by him when languishing in the sus- ** pence of life and death, but has the signatures of his “holy vigorous mind. To allure our desires, he un- “‘ vails the sanctuary above, and discovers the glories “ and joys of the blessed in the divine presence, by a “light so strong and lively, that all the glittering va- “* nities of this world vanish in that comparison, and a “ sincere believer will despise them, as one of mature. “age doés the toys and baubles of children. To ev- “ cite our fears, he removes the screen, and makes the
| m us PREFACE. vil *¢ everlasting fire of hell so visible, and represents the “‘ tormenting passions of the damned in those dread- “ful colours, that, if duly considered, would check “ and control the unbridled licentious appetites of the - “ most sensual wretches.” ~ Heavenly rest is a subject, in its own nature so uni- versally important and interesting, and at the same time so truly engaging and delightful, as. sufficiently accounts for the great acceptance which this book has met with; and partly also for the uncommon blessing which has attended Mr. Baxrer’s manner of treat- ing the subject, both from the pulpit and the press. For where are the operations of divine grace more rea- sonably to be expected, or where have they in fact been more frequently discerned, than in concurrence with the best adapted means? And should it appear, ‘that persons of distinguishing judgment and _ piety, have expressly ascribed their first religious impres- sions to the hearing or reading the important senti- ments contained in this book: or, after a long series of years, have found it both the counterpart and_the improvement of their own divine life, will not this be thought..a considerable recommendation of, the book itself? _ Among the instances of persons that dated their true conversion from hearing the sermons on the Saint's Rest, when Mr, Baxter first preached them, was the Rev. Thomas Doolittle, M. A. who was a native of Kidderminster, and at that time a scholar, about seven- - teen years old; whom Mr. Baxter himself afterwards sent to Pembroke-hall, in Cambridge, where he took his degree. Before his going to the university, he was upon trial as an attorney's clerk, and under that character being ordered by his master to write some- thing on a Lord’s day, he obeyed with great reluc- tance, and the next day returned home, with an ear- nest desire that he might not apply himself to any thing as the employment of life, but serving Christ in the ministry of the gospel. His praise is*yet in the churches, for his pious and useful labours, as a minis- ter, a tutor,-and a writer. © eae
nal ‘|
rem ° y Vill PREFACE.
In the life of the Rev. Mr. John Janeway, Feliow of King’s College, Cambridge, who died in 1657, we are told, that his conversion was, in a great measure, occasioned by his reading several parts of the Saint's Rest. And ina letter which he afterwards wrote to a near relative, speaking with a more immediate re- ference to that part of the book which treats of hea- venly contemplation, he says, ‘‘ There is a duty, which, “if it were exercised, would dispel all cause of me- “‘lancholy; I mean heavenly meditation, and con- “templation of the things which true Christian reli- “‘ gion tends to. If we did but walk closely with God “one hour in a day in this duty, oh what influence “would it have upon the whole day besides, and, “‘duly performed, upon the whole life! This duty, ‘* with its usefulness, manner, and directions, I knew ‘‘in some measure before, but had it more pressed “upon me by Mr. Baxter's Saint’s Everlasting Rest, ‘‘ {a book] that can scarce be over-valued, for which I “have cause for ever to bless God.”—This excellent young minister's life is worth reading, were it only to see how delightfully he was engaged in heavenly con- templation, according to the directions in the Saint's Rest. :
It was the example of heavenly contemplation, at the close of this book, which the Rev. Mr. Joseph Allein, of Taunton, so frequently quoted in conversa- tion, with this solemn introduction, “ Most divinely “says that man of God, holy Mr. Baxter.”
Dr. Bates in his dedication of his funeral sermon for Mr. Baxter to Sir Henry Ashurst, Bart. tells that religious gentlemen, and most distinguished friend and executor of Mr. Baxter, “‘ He was most worthy “of your highest esteem and love; for the first im- “‘ pressions of heaven upon your soul were in read- “ing his invaluable book of the Saint's Everlasting ** Fest.”
In. the life of the Rev. Mr. Matthew Henry, we , have the following character given us of Robert War-
burton, Esq. of Grange, the son of the eminently re- ligious Judge Warburton, and father of Mr. Matthew
PREFACE... 1X
Henry’s second wife. ‘‘ He was a gentleman that “ oreatly affected retirement and privacy, especially “in the latter part of his life: the Bible, and Mr. “ Baxter's Saint's Everlasting Rest, used to lie daily ‘‘ before him on the table in his parlour; he spent the “« oreatest part of his time in reading and prayer.”
In the life of that honourable and most religious
knight, Sir Nathaniel Barnardiston, we are told, that “he was constant in secret prayer and reading the “* scriptures ; afterwards he read other choice authors : “but not long before his death, he took singular de- “light to read Mr. Baxter’s Saint's Everlasting Rest, ‘and Preparations thereunto; which was esteemed a “eracious event of Divine Providence, sending it as “a guide to bring him more speedily and directly to “ that rest.” _ Besides persons of eminence, to whom this book has been precious and profitable, we have an instance, in the Rev. Mr. Janeway’s Tokens for Children, of a “little boy, whose piety was so discovered and promot- ed by reading it, as the most delightful book to him next the Bible, that the thoughts of everlasting rest seemed, even_while he continued _in health, to.swallow up all other thoughts; and he lived in a constant preparation for it, and Jooked more like one that was ripe for glory, than an inhabitant of this lower world. And when he was in the sickness of which he died before he was twelve years old, he said, “I pray, let ““me have Mr. Baxter’s book, that I may read a little “more of eternity, before I go into it.”
Nor is it less observable, that Mr. Baxter himself, taking notice, in a paper found in his study after his death, what numbers of persons were converted hy reading his Call to the Unconverted, accounts of which he had received by letter every week, expressly adds, “This little book, [the Call to the Unconverted| God “hath blessed with unexpected success, beyond all “that [have written, except the Saint’s Rest.” With an evident reference to this book, and, even during the life of the author, the pious Mr. Flavel affection- ately says, ‘‘ Mr. Baxter is almost in heaven ; living
x. | PREFACE.
“in the daily views, and cheerful expectation, of the “* Saint's Everlasting Rest with God; and is left for a “little while among us, as a great example of the life “ of faith.” And Mr. Baxter himself says, in his preface to his Treatise of Self-denial,. “1 must say, that of all “the books which I have written, I peruse none so “often for the use of my own soul in its daily work “as my Life of Faith, this of Self-denial, and the last “ part of the Saint’s Rest.” On the whole, it is not without good reason that Dr. Calamy remarks con- cerning it, “‘ This is a book, for which multitudes will “« have cause to bless God for ever.”
This excellent and useful book now appears in the form of an abridgment, and therefore it is presumed will be the more likely, under a divine blessing, to diffuse its salutary influence among those that would otherwise have wanted opportunity or inclination to read over the large volume. In reducing it to this small size, I have been very desirous to do justice to the author, and at the same time promote the plea- sure and profit of the serious reader. And, I hope, those ends are, in some measure, answered; chiefly by dropping things of a digressive, controversial, or metaphysical nature ; together with prefaces, dedica- tions, and. various allusions to some peculiar circum- stances of the last age; and particularly by throwing several chapters into one, that the number of them may better correspond with the size of the volume; and sometimes by altering the form, but not the sense, of a period, for the sake of brevity ; and when an obsolete phrase occurred, changing it for one more common and intelligible. I should never have thought of attempting this work, if it had not been suggested and urged by others; and by some very respectable names, of whose learning, judgment, and piety, I forbear to avail: myself. However defective this per- formance may appear, the labour of it (if it may be called a labour) has been, I bless God, one of the most delighful labours of my life.-—Certainly the thoughts of everlasting rest may be as delightful to souls in the present day, as they have ever been to those of past
PREFACE. xi
generations. Iam sure such thoughts are as absolute- ly necessary now; nor are temptations to neglect them, either fewer or weaker now than formerly. The worth of everlasting rest is not felt, because it is not considered ; it is forgotten, because a thousand trifles are preferred before it. But were the divine reason- ings of this book duly attended to, (and oh that the Spirit and grace of a Redeemer may make them so!) then an age of vanity would. become serious; minds enervated by sensuality, would soon resume the strength of reason, and display the excellence of Chris- tianity ; the delusive names of pleasure would be blotted out, by the glorious reality of heavenly joy ‘upon earth; every station and relation in life would be filled up with the propriety and dignity of serious religion ; every member of society would then effec- tually contribute to the beauty and happiness of the whole ; and every soul would be ready for life or death, for one world or another, in a well-grounded and cheerful persuasion of ,having secured a title to that rest which remaineth to the people of God.
CONTENTS.
meen Gh Cette
)
Baxter’s Sarnt’s Evertastine Rest, page
--~Chap. I. The Introduction to the Work, with some Account of the Nature of the Saint’s Rest, - - --------- Chap. II. The great Preparatives to the Saint’s Rest, - - - 32 Chap. III. The Excellencies of the Saint’s Rest,- - - - - - 42 Chap. IV. The Character of the Persons for whom this Rest - 18 designed, - -'- --------------=5 Chap. V. The Misery of those who lose the Saint’s Rest,- - 79 Chap. VI. The misery of those who, besides losing the Sainc’s Rest, lose the Enjoyment of Time, and suffer the Tor- ments of Hell; -.- Chap. VII. The Necessity of diligently seeking the Saint’s Rest 110 ~— Chap. VIII. How to discern our Title to the Saint’s Rest, - 132 Chap. IX. The Duty of the People of God to excite others to seek. this “Rest, - - - - - Chap. X. The Saint’s Rest is not to be expected on Earth, - 176 «Chap. XI. Importance of leading a heavenly Life upon Earth, 198 Chap. XII. Directions how to lead a heavenly Life upon Earth, 219 Chap. XIII. The Nature of heavenly Contemplation; with the Time, Place, and Temper, fittest for it, - - - - - - 241 Chap. XIV. What Use heavenly Contemplation makes of _ Consideration, Affections, Soliloquy, and Prayer, - - - 235 Chap. XV. Heavenly Contemplation assisted by sensible Objects, and guarded against a treacherous Heart, - - 273 ~ Chap. XVI. Heavenly Contemplation exemplified, and the whole Work concluded, - - -------------= 291
A Catt To THE UNCONVERTED, ----------- 319
Preface, 321---Doctrine I. 327---Use, 331—-Doctrine II. 345---Doctrine III. 350---Doctrine IV. 353---Use, 354-— Doctrine V. 357---Doctrine VI. 366---Use, 368---Doc-
trine VII. 376---Use 380---Directions to Sinners, 396 . —-The Conclusion, 461.
FLETCHER’s SERIOUS ADDRESS TO THE TRUE PENITENT, 469 ALLEINE’s ALARM TO THE UNCONVERTED, - - - - - - 517
To the unconverted Reader, 519---An earnest Invitation to Sinners, 541---What Conversion is not, 542---What Conversion is, 546---The Necessity of Conversion, 565--- The Marks of the Unconverted, 578---The Miseries of the Unconverted, 586---Directions for Conversion, 599
THE
SAINT’S EVERLASTING REST.
THERE REMAINETH THEREFORE A REST TO THE PEOPLE. ‘OF GOoD.---Heb. iv. 9.
=260Qoos— CHAP. I.
The Introduction to the Work, with some Account of the Nature of the Saint's Rest.
§ 1. The important design of the apostle in the text, to which the author earnestly bespeaks the attention of the reader. § 2. The saint’s rest defined, with a general plan of the work. § 5. What this rest presupposes. § 4. The author’s humble sense of his inability fully to shew what this rest contains. § 5, It contains (1.) A_ceasing from means of grace; § 6. (2.) A perfect freedom from all evils; § 7. (3.) The highest. degree.of. the_saint’s personal perfection, both in body.and soul; § 8. (4.) The nearest enjoyment of God the chief good; § 9---14. (5.) A sweet and constant action ofall the powers of soul and body in this enjoyment of God ; as, for instance, bodily sense, know- ledge, memory, love, joy, together with a mutual love and joy. § 15. The author’s humble reflection on the deficiency of this
account. s
§ J. IT was not only our interest in God, and .actual enjoyment of him, which was lost in Adam’s fall, - but all_spiritual knowledge of him, and—true—dis- position. towards such a_felicity. When the Son of God comes with recovering grace, and discoveries of a spiritual and eternal happiness and glory, he finds not faith in man to believe it. As the poor man that would not believe any one had such a sum ag a hundred pounds, it was so far above what. himself possessed ; so men will hardly now believe. there is such a happiness as once they had, much less as Christ
14 THE NATURE OF
hath now procured. When God would give the Israel- _ites his sabbaths of rest, in a land of rest, he had more ado to make them believe it, than to overcome their enemies, and procure it for them.. And when they had it, only as a small intimation and earnest of an incomparably more glorious rest through Christ, they yet believe no more than thy possess, but say, with the glutton at the feast, Sure there is no_other heaven. but this! Or, if they expect more by the Messiah, it is only the increase of their earthly felicity. The apos- tle bestows most of this epistle against this distemper, and clearly and largely proves, that the end of all ce- remonies and shadows, is to direct them to Jesus Christ the substance ; andthat..the_rest_of sabbaths,. and. Canaan, should teach them to look for a farther rest, which indeed _is their happiness. My text is his conclusion after divers arguments ; a conclusion which contains the ground of all the believer's comfort, _ the end-of all his duty and sufferings; the life and sum of all gospel promises and Christian privile- ges. What more welcome to men under personal afflictions, tiring duties, successions of sufferings, than. rest?__It is not_our comfort only, but our stability. Our liveliness in all duties, our enduring tribulation, our honouring of God, the vigour of our love, thank- fulness, and all our graces; yea, the very being of our religion and Christianity, depend on the believing serious thoughts ‘of our_rest. And now, reader, what- ever_thou.art, young or old, rich or poor, 1 entreat thee, and charge thee, inthe name..of thy Lord, who. will.shortly..call thee.to..a_reckoning, and judge thee. -to thy everlasting unchangeable state, that thou. give not_these things the reading only, and so dismi
with a,bare approbation ; but that thou set upon this work, and take God in Christ for thy only rest, and fix thy heart upon him above all. May the living God, who is the portion and rest of his saints, make these our carnal minds so spiritual, and our earthly hearts so heavenly, that loving him, and delighting in him, may be the work of our lives; and that neither I that write, nor you that read, this book, may
; THE SAINT'S REST. 15 eyer be turned from_this. path of life; lest a promise. being left us of entering into his rest, we should come short of it, through our own unbelief or negligence. (a) :
§ 2. The saint’s rest is, the most happy state of a Christian; or it is, the perfect endless enjoyment of God by the perfected saints, according to the measure of their capacity, to which their souls arrive at death ; and hoth.soul and. body most fully after the resurrec- tion and final judgment. According to this definition of the saint's rest, a larger account of its nature will be given in this chapter; of-its-preparatives, chap. 11; its_excellencies, chap. iir; and chap. iv. the persons for whom it is designed. Farther to illustrate this subject, some description will be given, chap. v. of their misery who lose this rest; and chap. vi. who also lose the enjoyment of time, and suffer the torments of hell: next will be showed, chap. vil. the necessity of diligently seeking this rest; chap. viii. how our title to_it_ may be discerned ; chap. ix. that_they who dis- cern their title to it should help those that cannot ; and_ chap. x. that this rest is not_to be expected on earth. It will then be proper to consider, chap. xi. the importance of a heavenly life upon earth; chap. xil. how to live an heavenly life upon earth; chap. xill. the nature of heavenly contemplation, with the time, place, and temper, fittest for it; chap. xiv. what use heavenly contemplation makes of consideration, affec- tions, soliloquy, and prayer; and likewise, chap. xv. how heavenly contemplation may be assisted by sensi- ble objects, and guarded against a treacherous heart. Heavenly contemplation will be exemplified, chap. xvi. and the whole-work concluded.
§ 3. There are some things necessarily presup- posed in the nature of this rest; as, for instance, that mortal men are the persons seeking it. For angels and glorified spirits have it already, and the devils and damned are past hope.—That they choose God only for their end and happiness. He that takes any thing else for his happiness, is out of the way the first step.---That they are distant from this end. This is
(a) Heb. iv. 1.
16 THE, NATURE OF” the woeful case of all’mankind since the fall. When
Christ comes with regenerating grace, SEE man_sitting still, but all posting to eternal ruin, an
making -haste towards hell ; till, by conviction, he first brings them toa stand, and then, by conversion
turns. their. hearts and lives s sincerely to himself. This end, and its excellency, is supposed to be known, and seriously imtended. An unknown good moves not to desire or endeavour. And not only a distance from this rest, but the true knowledge of this distance, is also supposed. They that never yet knew they were without God, and in the way to hell, did never yet know the way to heaven. Can a man find he hath lost his God, and his soul, and not ery, J am undone? The reason why so few obtain this rest is, they-will_notbe_convinced that they are, in point of title, distant. from it, and_in_ point of practice, con- trary_to it. Whoever soi
knew_not. he had lost? They, that beuholelegiadaaae physician, but they that _are sick. (b)_ bis ine aae a superior moving cause. 1s also _su
shall all stand still, and not move toward our rest.
x God..move.us_not, we.cannot moye, It is a most necessary part of our Christian wisdom, to keep our subordination to God, and dependence on him, ‘We are not sufficient of ourselves to think any thing as as
of ourselves, but our sufficiency is of God.”(c) Without me, says Christ, ye can do nothing.(d) It is next suppos- ed, that they who seek this rest, have an inward prin- ciple of spiritual life. God_does_ not move men like stones, but he endows them with life, not not to enable them to. move without him, but in subordination to himself, ~ the first mover. And, farther, this rest supposes suc
an actual tendency of soul towards it, as is regular and constant, earnest and loborious. He that hides his talents, shall receive the wages of a slothful servant. Christ is the door, the only way to this rest. But strait is the gate, and narrow is the way; (e) and we
(6) Matt. ix. 12. (c) 2 Cor. i. 5. (d) John xy. 5. (e) Matt. vii. 13.
THE SAINT'S REST. 17 -
Jub i eh 10 enter | mgr oS eae C if 5 which roe that the kingdom of heaven suffereth violence. (g) Nor will it bring us to the end of the saints, if we begin in the spirit and end in the flesh. (h) We-only that endureth_to the-endshall_besaued. (i) And never did a soul obtain. rest_ with God, whose desire was not set_upon him above all things else in the world. Where your treasure is, there will your heart be also.(k) The remainder of our old nature will much weaken and interrupt these desires, but never overcome them. And considering the opposition to our desires, from the contrary prin- ciples m our nature, and from the weakness of our graces, together with our continued distance from the end, our: tendency to that_end_must_be laborious, and with all our might. _All these things are presup- posed, in order to.a_Christian’s. obtaining. an_interest
enly_rest..
§ 4. Now we have autended these steps into the outward court, may we look within the vail? May we show what this rest contains, as well as what it presupposes ?—Alas, how little know I of that glory. The glimpse which Paul had, contained what could not, or must not, be uttered. Had he spoke the things of heaven in the language of heaven, and none un-’ derstood that language, what the better? The Lord’ reveal to me what I may reveal to you! The Lord open some light, and shew both you and me our in- heritance!- Not as to Balaam only, whose eyes were open to see the goodliness of Jacob’s tents, and Israel’s _ tabernacles, where he had no portion, and from
whence must come his own destruction: not as: to Moses, who had only a discovery, instead of posses- sion, and saw the land which he never entered. But as the pearl was revealed to the merchant in the Gos- — pel, who rested not till he had sold all he had, and bought it. And as heaven was opened to blessed Stephen, which he was shortly to enter, and the glory
(Ff) Wake xii. 24. ~~ (g) Matt. xj. 12. (A) Gal. fi. 3. (e) Matt. xxiv. 1B. (k) Matt. vi. 21. ; I.. C
/ a
~
18 THE NATURE OF
showed him, which should be his. own possession, The things contained in heavenly rest are such as these ;—-a_ceasing from means of grace ;—a perfect
freedom from all evils ;---the highest dégree of the |
saints’ personal perfection, both of body and_soul ,--- the nearest enjoyment of God the chief good ;---and,
a sweet and constant action of all the powers of hody -
and soul in this enjoyment of God.
§ 5. (1) One thing contained in heavenly rest, is, the ceasing from means of grace. When we have ob- tained the haven, we—have_done sailing. When the workman receives his wages, it is implied hé has done his work. When we are at our jourmeys.end, we have done with the way. Whether prophecies, they _ Shall fail; whether tongues, they shall cease; whether knowledge, it also, so far as_it_had the nature of means, shall vanish away. (!) There shall be no..moreprayer,
because.no more necessity, but the full enjoyment
of—swhat..we..prayed..for: neither shall we need to fast and weep, and watch any more, being out of the reach of sin and temptations. Preaching is done ; the ministry of man ceaseth; sacraments. become. use- less ;_the labourers are called in, because the haryest is gathered, the tares burned, and the work finished ; the_ungenerate. past hope, and the saints past. fear, - for_ever.
§ 6. (2) There is in heavenly rest_a_ perfect free- dom_from all _eyils; all the evils that accompanied us through our_course, and. which necessarily follow outr_absence from the chief good : besides our freedom from those eternal flames, and restless miseries, which the neglecters of Christ and grace must remedilessly endure ; a woeful inheritance, which, both by birth and actual merit, was due to us as well as to them!
In heaven there is nothing that defileth, or is unclean:
all that remains without.(m) And doubtless there is not such a thing as grief and sorrow known there: nor is there such a thing as a-pale face, a languid body, feeble joints, unable infancy, decrepit age,
(7) 1 Cor.-xiii, 8. = - (mm) Rev. xxi. 27. xxi. 15.
!
THE SAINT'S REST. 19
peccant humours, painful or pining sickness, griping fears, consuming cares, nor whatsoever deserves the name of evil. ‘‘ We did weep and lament when the world did rejoice ; but our sorrow is turned into joy, and our joy shall no man take from us.” (7) ;
§ 7. (3) Another ingredient of this rest, is, the
highest degree of the saint’s personal perfection, both _ of body and soul. Were the glory ever so great, and themselves not made capable of -it, by a personal per- fection suitable thereto, it would be little to them. . “ Eye hath not seen, nor ear heard, neither have entered into the heart of man; the things which God hath prepared for them that love him.” (0) For the eye of flesh is not capable of seeing them, nor this ear of hearing them, nor this heart of understanding them: But there the eye, and ear, and. heart, are made capable; else how do they enjoy them! The ‘more perfect the sight is, the more delightful the beautiful object. The more perfect the appetite, the sweeter the food. The more musical the ear, the more pleasant the melody. The more perfect the soul, the more joyous those joys, and the more glorious to us is that glory. :
§ 8. (4) The_principal..part..of.thisrest, is our nearest.enjoyment.of.God.the.chief..good..... And.here, reader, wonder not.if I be at.a.loss; and if my appre- hensions receive but little of that which is in my ex- pressions. If 2 did not appear’, to the beloved disciple, © what we shall be, but only in general, that when Christ shall appear we shail be like him, (p) no wonder if I know so little. When I know so little of God, I can not much know what it is to enjoy him. If I know so little of spirits, how little of the Father of spirits,
. or the state of my own soul, when advanced to the * enjoyment of him! I stand and look upon a heap of ants, and see them all with one view; they know not me, my being, nature, or thoughts, though I am their fellow-creature : how little then must we know of the great Creator, though he with one view Clearly beholds
(x) John xvi. 20, 22. (0) 1 Cor. ii. 9. (p) 1 Johniii. 2.
Gor F. . THE NATURE OF .us all! A glimpse the saints behold as in @ _ which makes us capable of some poor dark a Sions of what we shall behold in glory. If I should tell a worldling what the holiness and spiritual joys of the saints on earth are, he cannot know; for grace — cannot be clearly known without grace; how much less could he conceive it, should I tell him of this glory? But to the saints I may be somewhat more encouraged to speak; for grace gives. t : t ledge and.shight..taste.of glory. If men and angels should study to speak the blessedness of that state in. .one, word, what could they say beyond this, that itis — the nearest enjoyment of God. 0 the full joys offered to a believer in that one sentence of Christ, Mather,. 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.(r), 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 thy servants, which stand continu- ally before thee, and that hear thy wisdom ; (8) then sure. they that stand continually before God, and see his. glory, and the ‘glory of the Lamb, are more happy. To them will Christ “give to eat of the tree of life; and to eat of the hidden manna; yea, he will make them pillars in the temple of God, and they shall go. no more out; and he will write upon them the name of his God, and the name of the city of his God, which is New Jerusalem, which cometh down out of heaven, from his God, and he will write upon them his new name ;” yea, more, if more may be, “ he will grant them, to sit, with him on his throne.”. These are they “‘ who came. out of great tribulation, and have washed their robes, and have made them white in the blood of the Eamb.; therefore are they before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall: dwell among, them. The Lamb which is in the midst of the throne shall feed them, and shall lead them to living fountains of water; and God shall.wipe away all tears from their _
(q) 2 Cor. iii, 18. (7) John xvii, 24. (9) 1 Kings x. 3.
N
THE SAINTS REST. 21
eyes.” (¢). O_ blind deceived world, can you show us sucha glory? Thisis the city of.our.God,.where tabernacle..of:God.is.with.men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. The glory of God shall lighten it, and the Lamb is the light thereof. And there shall be no, more curse; but the throne of God and of the Lamb shall be im it; and his ser- vants shall serve him, and they shall see his face, and his name shall be in their foreiead. - These sayings are faithfnl and true, and the things which must shortly be done.” (w) And now we say, as, Mephibosheth, Let the world take all, forasmuch, as our Lord will come am, peace.(w) ‘* Rejoice therefore in the Lord, O ye righteous, and say with his servant David, The Lord is the portion of mine inheritance; the lines are fallen unto. me in pleasant places ; yea, I have a goodly he- ritage. Ihave set the Lord always before me: because he is at my right hand, I shall not be moved. There- fore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. ‘Thou wilt shew me the path of life: im thy presence is fulness of joy ; at thy right. hand: there are pleasures for evermore.” (7) What presumption would it have been, once to have thought or spoke of such a thing, if God had not spoken. it before us! I durst not have thought of the saint’s pre- ferment in this life, as scripture sets it forth, had it not been the express truth of God. How indecent. to - talk of bemg sons of God—speaking to bim—having fellowship with him---dwelling in him, and he invus ;. (y) if this had not been God's own language! How much less: durst. we have once thought of shining forth as the. sun---of being jomts-heirs with Christ-—-of judg-. ing the world---of sitting on Christ's throne---of being
(é) Rev. u. 7---17. iii. 12---21. vii. 14, 15---17. (u) Rev. 21. 3--- 24. xxi. 3, 4---6. (w) 2 Sam. xix.30. (x) Psalm xvi. 5, 6---8--- Tl... xxx (y) 1 John ms. 1. Gen. xvii. 27. 1 Johni. 3. iv. 16.
22 THE NATURE OF
one in him and the Father ;(z) if we had not all this from the mouth, and under the hand of Ged! But ‘* hath he said, and shall he not do it? Hath he spo- ken, and shall he not make it good ?”(a) Yes, as the Lord God is true, thus shall it be done to the man whom Christ delighteth to honour.(6) Be of good cheer, Christian; the time is near, when God and thou shalt be near, and as near as thou canst well de- sire.---Thou shalt dwell in his family. Is that enough ? - It is better to be a -door-keeper in the house of God, than to dwell in the tents of wickedness. (c) Thou shalt ever stand before him, about bis throne, in the room with him, in his presence-chamber. Wouldst thou yet be nearer? Thou shalt be his child, and he thy Father; thou shalt be an heir of his kingdom; yea, more, the spouse of his Son. And what more canst thou desire? Thou shalt be a member of the body of his Son; he shall be thy head: thou shalt be’ one with him, who is one with the Father; as he himself hath desired for thee of his Father, “that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us: and the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made - perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (d) MC ites § 9. (5) We must add, that this rest contains a sweet and constant action of all the powers of the soul and body.in this enjoyment.of God. It is not the rest of — a.stone, which ceaseth from all motion when it attains the.centre. This body shall be so changed, that it shall - no more be flesh and blood, which cannot inherit the kingdom of God; but a spiritual body. ‘* We sow not that body that shall be; but God giveth it a body as it hath pleased him, and to every seed his own body.” (e) ‘If grace makes a Christian differ so much
(2) Matt. xii. 43. Rom. vii. 17. 1 Cor. vi. 2. Rev. m. 21... John xvii. 21. (a) Numb. xxi. 19. (4) Esther vi. 11.' (©) Psa. Ixxiv. 10.° (7) John xvii. 21—23. ‘(e) 1 Cor. xv. 37,38, 44—80.
THE SAINT'S REST. 23
from what he was, as to say, J am not the man I was ; how much more will glory make us differ!’ As much as a body spiritual, above the sun in glory, exceeds these frail, noisome, diseased, lumps of flesh, so far shall our senses exceed those we now possess. Doubt- less as God advanceth our senses, and enlargeth our capacity, so will he adyance the happiness of those senses, and fill up with himself all that capacity. Certainly. the body. ‘shail not.be.raised up, and con- tinued, if it.should. not share in the glory. As it hath shared in the obedience and sufferings, so shall it also in the blessedness. As Christ bought the whole man, so shall the whole partake of the ever- lasting benefits of the purchase. O blessed employ- ment of a glorified body, to stand before the throne of God and the Lamb, and to sound forth for ever, “Thou art worthy, O Lord, to receive glory, and honour, and power. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; for thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests. Alleluia, salvation, and glory, and honour, and power unto the Lord our God. Alleluia, for the Lord God omnipotent reigneth.” O Christians! this is the blessed rest ; a_rest,as_it..were, withont_ rest; ‘‘ For they rest not day and night, saying, -Holy,. holy, holy, Lord God. Almighty, who was, and. is, and is to come.”(f) And if the body shall be thus employed, oh, how shall the soul be taken up! As its powers and capacities are greatest, so its actions are..strongest, and_its enjoyments..sweetest. the bodily senses have their proper actions, whereby they receive and enjoy their objects, so does the soul in its own action enjoy its own. object, by knowing, remem-
bering, loving, and delightful joying. This is the soul's enjoyment .By these eyes it sees, and by these arms it embraces.
(f) Rev. iv. 11. v. 9, 10, 12. xix. 1, 6. iv. 8.
v
y \
g4 THE NATURE OF
» $10. Knowledge of itself is very desirable. As far as_the rational soul exceeds the sensitive, so far the delights of a philosopher, in discovering the. secrets 0 nature, and knowing the mystery of science, exceed the delights of the glutton, the drunkard, the unclean, and of all voluptuous sensualists whatsoever. So ex- celient is all truth. What then is their delight who know the God of truth? How noble a faculty of the soulis 1 erstanding'! It can compass.the earth ; it.cau_measure. the sun, moon, stars, and heaven; at i can foreknow.each eclipse to a minute many years be~ fore. But this is the top of all its excellency, that it can know God, who is infinite, who made all these 5. a little here, and more,.much more, hereafter. t wisdom and goodness of our blessed Lord! He hath created the understanding witha natural bias and in- clination to truth, as its object.;and to.the pri | as.its prime object. Christian, when after a long gaz- ing heaven-ward, thou hast got a glimpse of Christ, dost thou not sometimes seem to have been with Paul in the third’ heaven, whether in the body or out, and to have seen what is unutterable?(g) -Art thou not with Peter, ready to say, “‘ Master, it is good to be here.(h) © that I might dwell inthis mount! O that I might ever see what I now see!” Didst thou never look so long upon the Sun of righteousnes, 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’? Especially in the day of suf- _ fering for Christ, when he usually appears most ma- nifestly to his people, didst thou never see one walking in the midst of the fiery furnace with thee, like the Son of : God?(i) Believe me, Christians; yea, believe God; you that have known most of God in Christ here, _ itis‘as nothing to what. you_shall know; it searee, in comparison of that,..deserves. tobe called. know- ledge.—For. as...these...bodies, so that knowledge, must cease, that.a.more perfect may succeed. “ Know-_ ledge shall vanish away. For we know in part: but
(g) 2 Cor. xit. 2—4. (A) Mark ix. 5. (2) Dan... 25.
THE SAINT’S REST. Q5
when that which is perfect to come, then that.which is in_ part shall be done away. When I was a child, I spake as.achild, | understood as.a.child, I thought.asa.child ;
but.when.I became.a.man, L-put.away.
For now_we.see-through.a.glass_darkly,. but.then face ~ toface; now. 1 know. in.part,-but.then_shall_ I. know, even as_also Iam. known.’(k) Marvel not therefore, Christian, how it can be Zi life eternal to know..God and Jesus Christ.) To enjoy God and Christ, is eternal life ; and—the-soul’s_enjoying_is_in_knowing.—They that savour only of earth, and consult with flesh, - think it a poor happiness to know God. “ But we know that we are of God, and the whole world lieth in wickedness; and we know that the Son of God is come, and hath given us an understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Ea
ham behind _ him, _and_before him. And to compare past with present. things, must needs raise in the bless- ed soul an inconceivable esteem _and_sense.of its con- dition. To stand on that mount, whence he can see the wilderness and Canaan, both at once; to stand in heaven and look back on earth, and weigh them toge- ther in the balance ofa comparing sense and j - ment, how must it needs transport the soul, and make it cry out, Is this the purchase that cost so dear as the blood of Christ? No wonder. O blessed price, and ' thrice blessed love, that invented and condescended. Is this the end of believing? Is this the end of the Spi- rit’s workings? Have the gales of grace blown me into such a harbour? Is it hither that Christ hath allured my soul? O blessed way, and thrice blessed end. Is this the glory which the scriptures spoke of, and ministers preached of so much? I see the gospel is indeed good tidings, even tidings of peace and good things, tidings of great joy to all nations. Is my
(k) : Cor. xiii. 8—12. (2) John xvii. 3. (m) 1 John v. 19, 20. A D :
26 THE NATURE OF
mourning, my fasting, my sad humblings, my heavy walking, come to this? Is my praying, watching, fearing to offend, come to this? Are all | my afflictions, Satan's temptations, the world’s scorns and jeers, come to this ?—O vile nature, that. resisted so much, and so long, such a blessing! Unworthy soul, is this the place thou comest so unwillingly to? duty | wearisome? Was the world too good. to lose? ¢ Didst thou stick ; _at_leaying all, denying all, an Ss thing,.for.this? Wast thou loth to die, to come to this? O. false heart, thou hast almost betrayed
me. to to eternal 1 flames, and Jost me this glory? ™.
question that. Joye. _that brought thee hither; that thou wast jealous of the faithfulness of the Lord ; that thou. suspectedst his love, when thou shou est only have suspected thyself; that ever thou didst quench a motion of his Spinit ; and that thou shouldest misin- terpret those providences, and repine at those ways, which have such an end? Now thou art sufficiently convinced, that thy Redeemer was saving thee, as well when he crossed thy desires, as when he granted them; when he broke thy heart, as when he bound it up.. No thanks to thee, unworthy self, for this received crown; but to Jehovah, and the Lamb, be glory 5 for ever. i, § 12. But. oh! the full, the near, the sweet en- oan is that of love. God is love, and he that dwelleth in love, dwelleth in God, and God in him.(n) Now the poor soul complains, “‘ Oh that I could love Christ more!” Then thou canst not choose but love him. Now thou knowest little of his amiableness, and therefore lovest little: then thine eyes will affect thy heart, and the continual viewing of that perfect beauty will keep thee in continual transports of love. Christians, doth it now stir up your love, to Femem- ber all the experiences of his love? Doth not kind- ness melt you, and the sunshine of divine goodness warm your frozen hearts? What will. it do then,
(n) 1 Johniy. 16.
THE SAINT'S REST. 2¢
when you shall live in love, and have all in him, w ho is all? Surely love is both work and wages. What a high favour that God will give us leave to love him: ; that he will be embraced by those who have embraced lust and: sin before him! But more than this, he return- eth love for love; nay, a thousand times more.—— ‘Christian, thou wilt’ then be brimful of love; yet, love as much as thou canst, thou shalt be ten thousand. times more’ beloved. Were the arms of the Son of God open upon the cross, and an open 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 be- fore 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. how immeasurably love thee, a son; thee, a perfect saint; thee, who returnest some love for love? He that in love wept over the old Jerusalem when near its ruin, with what love will he rejoice over the new Jerusalem in her glory! Christian, 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, hun- gry, tempted, scorned, scourged, buffeted, spit upon, crucified, pierced ; which did fast, pray, teach, heal, weep, sweat, bleed, die ;—that Love will. eternally embrace thee. When_perfect..created love, and_most perfect uncreated.love,.meet together, it will not be like Josephand.his..brethen,.2ho. lay upon ¢ one ano- ther's _necks.weeping; it will be loving and rejoicing, not loving and sorrowing: yet it will make Satan's court ring with the news, that Joseph’s brethren are come, that the saints are arrived safe_in the bosom of Christ, out_of the reach of hell for ever. Nor is there any such: love as David's and Jonathan's breathing out its last and sad lamentations for a forced separatian. Know this, believer, to thy everlasting comfort, that
28 THE NATURE OF
“while thou hangest on God by faith, neither sin, earth, nor hell, can move thee. Christ will stick closer to thee than a brother, and he is above all enemies, with whom is no variableness nor shadow of turning.(o) His love to thee will not be, as thine was on earth to him, seldom and cold, up and down. He that would not cease nor abate his love, for all thine enmity, unkind neglects, and churlish resistances ; can he cease to love thee, when he hath made thee truly lovely? He that keepeth thee so constant in thy love to him, that thou canst challenge tribulation, distress, persecution, famine, nakedness, peril, or sword, to separate thy love from Christ, how- much more will himself be constant ? (p) Indeed, thou mayest be persuaded, “ that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.’(g) And now, are we not left in the apostle’s admiration, What shall we say to these things? (r) Infinite love must needs be a mystery to a finite capacity. No wonder angels desire to look into this mystery.(s) And if it be the study of saints here, to know the breadth, and length, and depth, and height, of the love of Christ, which passeth knowledge,(t) the saints’ everlasting rest. must consist. joy- ment.of God by. love.
§ 13. Nor hath joy the least share in this frui- tion.—’Tis that, which all the former lead to, and conclude in; even the inconceivable complacency which the blessed feel in their seeing, knowing, lov- ing, and being beloved of God. This is the white stone, _ which no man knoweth, saving he that receiveth it.(u) Surely this is the joy which a stranger doth not intermed- dle with.(w) 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
(0) James i. 17. (p) Rom. viii. 35. (g) Rom. viii. 38, 39. (r) Rom. vii. 31. (s) I Peter i. 12. (¢) Ephes. iii. 18, 19. (w) Rev. ii. 17.-(w) Prov. xiv. 10.
/
THE SAINT'S REST. 29
their comforter; he multiplies promises ; he discovers their future happiness, that their joy may be full.(x) He opens to them the fountain of living waters, — that they may thirst no more, and that it may spring "up in them to everlasting life(y) He chastens them, that he may give them rest.(z) He makes it their duty to rejoice in him alway, and_again commands them to re- joice.(a) He never brings them into so low a condi- tion, wherein he does not leave them more cause of' joy than sorrow. And hath the Lord such a care of our comfort here. Ob, what will that joy be, where the soul being perfectly prepared for joy, and joy prepared by Christ for the soul, it shall be our work, our business, eternally to rejoice! It seems that the saints’ joy shall be greater than the damned’s torment, for their torment is the torment of creatures prepared Sor the devil and his angels ; (b) but our joy is the joy of our Lord.(c) The same glory which the Father gave the Son, the Son hath given them,(d) to sit with him in his throne, even as he is set down with his Father in his thronee) Thou, poor soul, who prayest for joy, waitest for joy, complainest for want of joy, longest for joy; thou then shalt have full joy, as much as thou canst hold, and more than ever thou thoughtest on, or thy heart desired. In the mean time, walk carefully, watch constantly, and then let God mea- sure out to thee thy times and degrees of joy. It may be he keeps them till thou hast more need. Thou hadst better lose thy comfort than thy safety. If thou shouldest die full of fears and sorrows, it will be but a moment, and they are all gone, and concluded in joy inconceivable. As the joy of the hypocrite, so the fears of the upright, are but for a moment. God's anger endureth but a moment ; his favour is life: weeping may endure for a night, but joy cometh in the morning.(f) O blessed morning! pvor, humble, drooping soul, how would it fill thee with joy now, if a voice from hea-
(2) John xvi. 24. (y) Johniv. 10, 14. (z) Psalm xciv. 12, 13. (a) Phil. iv. 4. (6) Matt. xxv. 41. (c) Matt. xxv. 21. (d) John xvil. 22. (e) Rev. iii. 21. (f) Job xx. 5. Psalm xxx. 5.
30 THE NATURE OF
ven should tell thee of the love of God, the pardon of thy sins, and assure thee of thy part in these joys ! What then will thy joy be, when the actual posses- sion shall convince thee of thy title, and thou shalt be in heaven before thou art well aware ?
§ 14. And it is not thy joy only; it is a mutual joy, as well asa mutual love. Is there joy in heaven at thy conversion, and will there be none at thy glorification? Will not the angels welcome thee. thi- ther, and congratulate thy safe..arrival ?—Yea, it is the joy of Jesus Christ; for now he hath the end of his undertaking, labour, suffering, dying, when we have our joys; ‘‘ when he is glorified in his saints, and admired in all them that believe ;(g) when he sees of the travail of his soul, and is satisfied.”(h) This is Christ’s harvest, when he shall reap the fruit of his labours ; and it will not repent him concerning — his sufferings, but he will rejoice over his purchased inheritance, and his peopie will rejoice in him. Yea, the Father himself: puts on joy too, in our joy. ‘“ As we grieve his Spirit, (?) and weary him with our ini- quities ;(*) so is he rejoiced in our good.” O how quickly does he now spy a returning prodigal, even afar off! How does he run and meet him! And with what compassion does he “ fall on his neck, and kiss him, and put on him the best robe, and a ring on his hand, and shoes on his feet, and kills the fat- ted calf to eat and be merry!”(/) This is indeed a happy meeting ; but nothing to the embracing and joy of that last and great meeting.—Yea, more ; as God doth mutually love and joy, so he makes this his rest, as.itis.our.rest. What an eternal sabbatism, - when the work of redemption, sanctification, preser-
vation, glorification, is_all_finished_and_ perfected for ever! “ The Lord thy God. in the midst of thee is mighty. He-.swall.save,-He-willrejoi joy, He will rest_in his loye, He will joy over thee with singing.”(m) Well may we then rejoice in. our
(g) 2 Thess. i. 10 (h) Isa. litt. 11. == @) Eph. iv. 30. (A) Isa. xl. 24. = (0) Luke xv. 20---23. (m) Zeph. ui. 17.
TUE SAINT'S REST. 31
God with joy, and rest in our love, and joy in him with singing.
§ 15. Alas! my fearful heart scarce dares proceed. ---Methinks I hear the Almighty’s voice saying to ine, ‘‘ Who is this that darkeneth counsel by words without knowledge!” (m) But pardon thy servant, O Lord, I have not pried into unrevealed things. I bewail that my apprehensions are so dull, my thoughts so mean, my affections so stupid, and my expressions so low, and unbeseeming such a glory. I have only heard by the hearing of the ear: oh, let thy servant see thee, and possess these joys; and then shall I have more suitable conceptions, and shall give thee fuller glory ; I shall abhor my present self, and dis- claim and renounce all these imperfections. “I have’ uttered that I understood not; things too wonderful for'me, which I knew not.(o) Yet I believed, and therefore have I spoken.”(p) What, Lord, canst thou expect from dust, but levity? or from corrup- tion, but defilement ? Though the weakness and’ irreverence be the fruit of my own corruption, yet the fire is from thiné altar, and the work of thy | commanding. I looked not unto thy ark, nor put forth my hand unto it, without thee. Wash away these stains also in the blood of the Lamb! Imperfect, or none, must be -my service here. O take thy Son’s excuse, “ The spirit is willing, but the flesh is weak.’(q)
(n) Job xxxvil. 2. . — (0) Job xiii. 3, 5, 6. (p) 2 Cor. iv. 13. (q) Matt. xxvi. 41.
(32.. THE GREAT PREPARATIVES. CHAP. II.
The great Preparatives to the Saint's Rest.
§ 1. The happiness of Christians in having a way open into Para- dise.. There are four things which principally prepare the way to enter into it: § 2,3. particularly, (1.) The glorious appear-
‘ing of Christ ; § 4. 2) The general resurrection; §5—8. (3.) The last judgment ; § 9, 10. and (4.) The Saint’s coronation 5. § 11. Transition to the peliiect of the next chapter.
ies Tur passage of paradise i is not now so blocked up, as when the law-and curse reigned. Wherefore finding, beloved Christians, “a new and living way consecrated for us, through the vail, that is to say, the flesh of Christ, by woe we may with_boldness, enter_into.the. ‘holiest, 1 1 shall draw near with fuller ‘ assurance.’(r) And finding the flaming sword remoy- ed, shall look. again into the paradise of our God. And because I know that this: is no forbidden “fruit, and. withal that it is.good for food, and pleasant.to the, spiritual eyes, and a tree*to be desired to make:
truly wise and happy; I shall, through the assistance of re
_the Spirit, take and eat thereof myself, and give to you. according to my power, that you may eat. The porch of this temple is exceeding Sratene. and the gate of it
is called Beautiful. Here are four things, as the four corners of this porch.—Here is the most glorious coming and appearance of the Son of God ;—that great work of Jesus Christ in raising our bodies from the : dust, and uniting them again to the soul;—the public
In_process_ ‘at_ their. _judgment, where they
shall first themselves be acquitted and justified and then with Christ judge the world ;—together with their solemn coronation, and receiving the kingdom.
§ 2. 1. The most glorious coming and appear-— ance of the Son of God may heed be reckoned in his
“
- (7) Heb. x. 19, 20, 22.
.
TO TUE SAINT'S REST.» ° 33 -
people's glory. For their sake he came into the world, suffered, died, rose, ascended, and for their sake it is that he will return. To this end will Christ come again to receive his people unto himself, that where he as there they may be also.(s) The bridegroom’s depat- ture was not upon divorce. He did not leave us with a purpose to return no more. He hath left pledges enough to assure us to the contrary... We have his
-word, his many ‘promises, his sacraments, which ‘shew forth his death till he come ;(t) and_his Spirit, to
direct, sanctify, and comfort, till he return. e have dequamapecns of love from him, to show us, he forgets not his promise, nor us. We daily behold the forerunners of his coming, foretold by himself. We see the -fig-tree putteth forth leaves, and there- fore know that summer is nigh.(w) Though the riotous world say; My Lord delayeth his coming ;(w) yet let the saints lift up their heads, for their redemption draweth nigh.(v) Alas, fellow christians, what should we do
-
if our Lord should not return ! What a case are we here-.
left in! What, leave us inthe mids
st_of wolves, Cy,and Me Lilie, (2) dete of -vipers,a).andhere for-
get us ’—Did he buy us so dear, and then leave us sin-
ning, suffering, groaning, dying daily, and will he come
no more to us? It cannot be.—This is like our un- kind dealing with Christ, who, when we ieel our- selves warm in the world, care not for coming to him: but this is not like Christ’s dealing with us. He that would come to suffer, will surely come to triumph. He that would come to purchase, will surely come to possess. Where else were all our hopes? What
were become of our faith, our prayers, our tears, and.
¢? What were all the patience of the saints _ worth to them? Were we not left of all men most mi- —
serable ? (b) Christians, hath Christ_made, us forsake all the world, and be forsaken of all..the world ; to hate_all, and_be hated of all; and all this for him,
(s) Solin ciy. 3. (®). Cor. ix. 26. “(u) Matt. xxiv. 30. (w) Matt. xxiv. 48. (7) Luke xxi. 28. (y) Matt. x. 16. (2) eas 4, (a) Matt. - a o 1 Cor. xv. 19.
, P & 34 THE GREAT *PREPARATIVES
that we might have him instead of all? And willjhe, think ‘you, after all this, forget us, and forsake us himself? Far be such a thought from our heatts! _ But why stayed not he with his people while’ he. was here? Why, was not the work on earth done? Must he not take possession of glory in our behalf; must le not intercede with the Father, plead his suf- ferings, be filled with the Spirit, to send forth, receive authority, and 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? He hath more in heaven to dwell among; even the ' spirits of many generations. He wi j | faith, and not by sight.
§ 3. O fellow christians, what a day will that be, when we, who have been kept prisoners by sin, by - sinners, by the grave, shall be fetched-out by the Lord himself! It will not be such a coming as his first was, in poverty and contempt, to be spit upon, and buf- feted, and crucified again. He will not come, oh careless world, to be slighted and neglected by you any more. Yet that coming wanted not its glory. If the heavenly host, for the celebration of his nativity, must praise God, (c) with what shouting will angels and saints at that day proclaim, Glory to God, peace and good- will towards men! ~ If a star must lead men from remote. parts of the world to come to worship a child in a manger; (d) how will the glory of his next appearance constrain all the world to acknowledge his sovereignty ! If, riding on an ass, (e) he enter Jerusalem with hosan- nas; with what peace and glory will he come toward
- the new Jerusalem! If, when he was in the form ofa ” “servant, (f) they cry out, “‘ What manner of man is - this, that even the winds and the sea obey him ;”(g) what will they say, when they shall see him coming in his glory, and the heavens and the earth obey him! «Then shall all the tribes of the earth mourn.” (h) To. - think,and speak of that day with horror, doth well be- - come the impenitent sinner, but ill the believing saint: -(c) Luke it. 13, 14. (d} Matt. ii, 2. (e) Matt. xxi. 5-9. (f) Phil. ii: 7. - (g) Matt. viii. 27. (h): Matt. xxiv.'30..
- - .
~ TO THE SAINT'S ‘BEST; > 33.
Shall the wicked behold him and cry, ‘“ Yonder i is he,, whose blood we neglected, whose grace we resisted, whose counsels we refused, whose government. we east off?” And shall not the saints, with inconceivable gladness, cry, ** Yonder is he, shies blood redeemed. us, whose Spirit cleansed us, whose law did govern us, in whom we trusted, and he hath not deceived our trust ; for whom we long waited, and now we see we have-not waited in vain? Q. cursed _corruption,.that. would haye had us. turn tothe world and. present. things... and § aed ss he should we wait for the Lord
i)..Now.we.see,.‘‘ blessed are all they that Seatt for mm * (&)—And> now, Christians, should we not put up that petition heartily, “* Thy kingdom come?” The Spirit and the Bride say, Come; and let him that heareth and readeth say, Come. Our Lord himself says, Surely I come quickly. Amen, even so, come Lord Jesus.(/)
§ 4. (2) Another thing that leads to paradise is, that great work of Jesus Christ, in_raising our. bodies. from the dust, and uniting them again unto the soul.
A wonderful effect of infinite power and love! Yea, wonderful indeed, says unbelief, if it be true. What! shall all these Scattered bones and dust become a man ? —tLet me with reverence plead for God, for that power whereby I hope to arise. ~What_beareth. the massy body of the earth? What limits the vast.ocean of the waters? Whence is_that\ constant, ebbing gad.
flowing of _ the tides? How. nany times.bigger than ~
all the earth is the sun, that glorious body of light ? Is it not.as easy to raise the dead, as to make heaven and earth, and all of nothing ?—Look not on the dead bones, .and.dust, and difficulty, b buts at the promise. Contentedly commit these carcases to a prison, that
ee .
wearer, it is ; that = sci yert have iene lating: (m) If to be turned out of doors be the thing thou fearest
(@) 2 Kings vi. 33. (k) Isa. xxx. 18s (} Rev. xx. 17, sie (m) 2 Cor. v. 4.
@ ’
Lay Zak tong. contain them. Letus_lie down in.peace, : : OLDE an CVvercd : igh
. ss
36 THE GREAT PREPARATIYES
_ remember, that when’ the “‘ earthly house/ of this) ta» bernacle is dissolved, thou hast a building.of ten house not made with hands, eternal in the, heavens.
Lay down. cheerfully: this lump of corruption ; thou : undoubtedly receive it again in incorruption. Lay an freely. this. larrtetiinh: this natural body ; oe shalt be ‘Teceive it again. a.celestial, a spiritual. body. . Though: thou lay it down with great dishonour, thou shalt Te- ceive it in glory. Though thou art separated, from. it through weakness, it shall be raised again in mighty power; ‘in a moment, in the twinkling of, an eye, atthe last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we, shall be changed.”(0) . “‘ The dead in Christ\)s first, Then they who are aliye and_ remain... up-together.with. them in.the.clouds, inthe air,”(p) Triumph now, O Christian, in these promises : thou shalt shortly triumph i in their,perform- ance. ‘This is the day which) the Lord wall make, we shall rejoice and be glad init."(g) The grave, that could not keep our Lord, cannot keep us. He arose for us, and by the same power will cause us to arise. “ For if we believe that Jesus died, and rose again, even so them also;who sleep in! Jesus will. God. bring with him.”(r) Let us never look at the grave, but jet us see the resurrection beyond it. Yea,, let,us ‘* be stedfast, immoveable, always abounding. in; the. work of the Lord, forasmuch as we know that our, Hatin is not in vain in the Lord.”(s)
their_doom.—O terrible, O ieptel day !.. Terrible to those that have forgot the coming of their Lord! joy-
ful to the saints, whose waiting, and hope ;was. to
this day, Then shall the world “ ~« behold the — ~ (a) 2 Cor. v. 1. (0) 1 Cor. xv. 42—44—52.. (p) 1 Thess. iv. 16, 17. (q) Psalm CXVii. 24. (r) 1 Thess. iy. 14. (s) 1 Cor. xv. 58.
¥O THE SAINT'S REST... . 37.
ness and severity of God: on them who,perish, seve- nity 5 5 but ta-his_chosen, goodness.(¢) ardship.”(«)—Every. ta-
lent of dency: health, wit, mercies, afflictions, means,
warnings, must be reckoned. for.. The sins-of. youth, those which they had forgotten, and their secret. sins, shall all be laid open before angels and men,—They
shall see the Lord Jesus whom they_neglected, whose word they disobeyed, whose. ministers they, abused, whose servants they hated, now sitting to judge, them. Their own consciences shall cry out.against them, and call to their remembrance all their misdoings.—Which way will the wretched sinner look ; who can conceive
the terrible thoughts of his heart? Now the world can-.
not help him; his old companions cannot; the saints neither can nor will; only the Lord Jesus can: but, there is the misery, he will not.
Time._.was,..sinner,, when. Christ. would, and.you. would not; now.fain °
would you, and he will not, All in vain to ery “ to the mountains and rocks, fall on us, and hide us. from the face of him that sitteth upon the throne ;"(2), for thou hast the Lord of mountains and rocks for thine enemy, whose voice they will obey, and not thine. “I charge thee therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his ial tg and his kingdom,”(2) t
§ 6. But why tremblest thou, oh humble, gracious soul? He that would not lose one Noah in a common deluge, nor overlook one Lot in Sodom; nay, that could.do nothing till he went forth ; will he forget thee.at that day? “ The Lord knoweth how to de- liver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.’ y) 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 ¢
apein Christ Jesps,. who walk gat.after ibe flesh. but alter the Spirit. Who shall lay any thing to the
(t) Rom, x. 22. (u) Luke xvi. 2. (w) Rey. vi 13. (z) 2 Tim. iv, 1. €y) 2 Pet. ii. 9. ae
AS
*
THE eubar PREPARATIVES ine ye of God’s.c ’s.elect.?. Shall the law?” ‘The law 6f pas pirit of life in Christ Jesus, hath made ‘them free’
frou th he law of sin and dea eath. Or_shall_consei ai S| pirit itself beareth witness with their s pirit,.’ hat
hey be the sldten af God. Itis God that ju on who is he who condemneth ?”"(z) | If our raaee condbinn’ us ott who shall? He that said to the adul- are ‘woman, Hath no man condemned thee? neither do @) will say to us, more faithfully than Peter to him, The h all men deny thee, and condemn thee; Iwill not.(b) Having Ci se A me before men, thee will I also confess et! Sa ather which is in heaven. (c) hat inexpressible j oy, that our holy Lord,
mf Lb: our souls, and whom our souls love, shall
be'o el Willa ings “mar ay his eS 2 ora wife by ber, own hadband Gt
tian, did Christ. come down, and.
and bleed, and die for thee; and will he now condeiin thee ?—Was he judged, condemned, and executed, in thy stead; and now will he condemn thee himself?
‘Hath he. done. most.of.the. work already, in redeem- ‘ing, regenerating, sanctifying, . and _ preserving
and._-will. he.undo.all..again? Well then, let the terrorofthat.day be.ever so great, surely our Lore
can. mean. no.ill to us in all. Let it make th tremble,.and.the wicked. tremble ; but it ‘si
_ Make ~ usleap for joy. It must needs effect us deeply with
the sense of our mercy and happiness, to see most of the world tremble With terror, while we triumph with joy! to hear them doomed to everlasting flames, when we are proclaimed heirs of the kingdom! to see our neighbours, that lived in the same towns,” ‘came to the same.congregation, dwelt in. ses
ae or percemed, more.hona
the.Searcher of hearts eternally se-
rated meee "This, with the great magnificence and ar eadfulness of the day, the apostle pathetically ex- presses; “It is a righteous thing with God, to re- compense tribulation to them that trouble you; and
(2) Rom. vin. 1, 2—16—33-—34. (@) John viii. 10 Tl. (6) Matt. xvi. 33, 35. (c) Matt. x.32.
a “TO THE SAINT'S REST. 89
to you pike are troubled, res Jes ;
’ 2 nth bi '
angelausinafinming fire taking. ven eterna = rst
and that obey not the gospel of our Lord Jesus Christ; who shall be punished with ever- lasting destruction ‘from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe, in that day.”"(d)
§ 8. Yet more, a dread of_that..j that_ourselvyes_ shall ecome_the
judges. Christ will take his people, as it were, into commission with himself, and they shall sit and ap- prove his righteous judgment. “‘ Do ye not know that. the saints ? Nay, know ye not that we shall.judge_angels?”(e) Were it not for the word of Christ that speaks it, this advancement would seem incredible, and the language arrogant. ** Even Enoch, the seventh from Adam, prophesied this, saying, Behold the Lord cometh with ten thou- sand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly com- mitted, and of all their hard speeches which ungodly sinners have spoken against him?"(f) Thus shall the saints be honoured, and the upright shall have domi- nion in the morning.(g) O that the careless world were wise, that they understood this, that they would con- sider their latier end ;(A) that they would now be of
the same mind as—they.will_be,when they shall see « the heavens. aranlumemantinaaiecadics anil earth also, and Gal works that are therein, burnt.up!” when all s be on fire about their ears, and all earthly g lory con- sumed.—*‘‘ For the heavy | now,.are reserved unto. the fire. coiosk she igitat judgment, and_ _perdition. of. suipedly. men. Seeing then that all these things shall..be.dissolved, what manner of persons ought © ye to be in all holy conver-
(a) 2 Thess. i. 10.. © 1 Cor. vi. 2,3. @ ade AS (g) Psalm xlix. 14. .(@) Deut. xxii, 29.
* 40 THB GREAT PREPARATIVES.
‘sation 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?*(‘) bo
~ §°9.°(4) The last preparative to the saint’s rest, is their solemn coronation, and receiving the kingdom. —For as Christ, their head, is anointed both King and Priest, so under him are his people made unto God both kings and priests, to reign and to offer praises for ever.(k) The crown of righteousness which was laid up for them, shall by the Lord the righteous Judge be given them-at.that. day.(/) They have been faithful’ unto death, and therefore he will give them a crown of life.(m) And according to the improvement of their talents here, so shall their rule and dignity be enlarged.(v) They are not dignified with empty — titles, but real dominion. ‘‘ Christ will grant them to\sit with him in his throne ;(o) and will give them power over the nations, even as he received of. his - Father; and he will give them the morning star.”(p) The Lord himself will give them possession with these _ applauding expressions; ‘‘ Well done, good and faith- ful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.”(¢)
~§ 10. And with this solemn and blessed proclama- tion shall he enthrone them; ‘‘ Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”(7) Every word is full of life and joy. Come, this is the holding forth of the golden sceptre, to warrant our approach unto this glory.— Come now as near as you will; fear not the Beth- shemite’s judgment ; for the enmity is utterly abolish- ‘ed.(s) This is not such a Come as you were wont to hear: ‘ Come, take up your cross, and follow me-(é) Though that was sweet, yet this much more. Come, from all that afflicted you to all the company of heaven;
@), 2 Peter in. 7—12. (hk) Rev. v. 10. (2) 2. Tim. iv. 8, (an). Rev. ii. 10. (n) Matt. xxv. 21, 23. (0) Rev. iti. 21. (p) Rev. u. 26, 28. (q). Matt. xxv. 23. (r) Matt. xxv. 34. (s) Ephes. nu. 15. (t) ,Matt. xvi. 24. b ta)
‘~O THE SAINT’S REST. AA
Come ye, ye who were in poverty, in sickness, in temptation, and persecution ; ye who were mortal, _ bearing the cross after Christ ; ye who acknowledged me before men and devils, and were not ashamed ‘of my cause; ye who fought with and conquered sin, who resisted the devil, stedfast in the faith, who de- spised the world’s pleasures, honours, and riches, and. fixed your hearts upon me and my ways; ye who have been counted the offscouring of all things, and hated of all men; ye whose life was counted madness, and end without honour. Come ye to my presence, to my throne, and kingdom; Come ye to dwell with me, and my Father and his angels; Come ye and wear a crown, and bear a palm, and behold my glory; Come, ye blessed, blessed ndeed! What a blessing to be brought from the verge of hell! to be washed from the defilements of sin through faith in Christ’s blood ! to be redeemed from the slavery of Satan, and to be made a free child of God! Blessed in-life with the Spirit, the promise, and protection of God; not only blessed in life, but through life every thing hath worked together for good; blessed in and through death, blessed with a joyful resurrection, blessed be- | fore men, angels, and devils, with the favour and smiles of God. Come, ye blessed of my Father, inherit the kingdom,—ah! wonderful!—a kingdom prepared ‘ for thee.’ bint
§ 11. Thus-we have seen the Christian safely landed in paradise, and_conveyed_honourably to. his. rest. Now let us a little further, in the next chapter, view those mansions, consider their privileges,, and see _ whether there be any glory like unto this glory.
py 1.
™-™ = ™
42 THE EXCELLENCIES OF
CHAP. Il.
- The Excellencies of the Saint's Rest.
§ 1. The excellencies of the Saint’s rest are enumerated. § 2. (1) It isthe purchased possession. § 3,4. (2) A free gift. § 5. (3) Peculiar to the saints. § 6. (4) An association with saints andangels. § 7. (5) It derives its joys immediately from God himself. § 8. (6) It will be seasonable. § 9. (7) Suitable. § 10, 12. (8) Perfect, without sin and suffering. § 13. (9) And everlasting. § 14. The chapter concludes with a serious address to the reader.
-§ 1. Ler us draw a little nearer, and see what fur- ther excellencies this rest affordeth.—The Lord hide us_in_theclefts ofthe rock,.and_.cover_us with the hands of indulgent grace, while we approach to take this view ! This rest 1s excellent for beimg—a purchased possession ;—a free gift ;—peculiar to saints ;—an asso- ciation with saints and angels ;—yet deriving its joys immediately from God; and because it will be a sea- sonable, —suitable,—perfect, and eternal rest.
§ 2. (1) It is a most singular honour of the saint’s rest, to be called the purchased _possession,(s) that 1s, the fruit of the blood of the Son of God ; yea, the chief - fruit, the end and perfection of all the fruits and efficacy of that blood. Greater love than this there is not, to lay down the life of the lover, And to have this our Redeemer ever before our eyes, and the liveliest sense and freshest remembrance of that dying bleeding love still upon our souls! How will it fill our souls with perpetual joy, to think that in the streams of ‘this blood we_haye swam_through the violence 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 vexing doubts and fears_of an-unbelieving heart, and
*
(8) Ephes. i. 14.
THE SAINT'S REST. 43 are ard ? Now he cries to us, “ Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow !”(¢) and we scarce regard the mournful voice, nor scarce turn aside to view the wounds. .But then
will feel, and flame in love for love. With what astonishing apprehensions will redeemed saints everlastingly behold their blessed Redeemer, the purchaser, and the price, together ‘with the possession! Neither will the view of his wounds of Jove renew our wounds of sorrow. He, whose first words, after his resurrection, were to a great sinner, Woman, why weepest thou?) knows how to raise love and joy, without any cloud of sorrow, or storms of tears.—If any thing we enjoy was purchased with the life of our dearest friend, how highly should we value it! If a dying friend deliver us but a token of his love, how carefully do we preserve it, and still-remember him when we behold it, as if his own name was written on it! And will not then the death and blood of our Lord everlastingly sweeten our possessed glory? As we write down the price our goods cost us; so on our righteousness and glory, write down the price—the precious blood of Christ.
es
lost, and happiness eee fell from, The work of Christ's redemption so well pleased the Father, that he gave him power to advance his chosen, and give fhient the glory, which was given to himself; and “all this according to his good pleasure, and the counsel of his own will.(w)
§ 3. (2) Another pearl in the saint's diadem is, that it is a free gift. These two, purchased, and free, are the chains of gold which make up the wreaths for the tops of the pillars in the temple of God.(r) It was dear to Christ, but free to us. When Christ was to buy, silver and gold were nothing worth, prayers and
(t) Lam. i. 12. (u) John xx.15. * (w) Ephes. i. 9, 11. (x) 1 Kings vii. 17.
~ Lion.of the. tribe.of Judah.is. worthy, and hath ue =
44 "THE EXCELBENCIES OF *
tears could not suffice, nor any thing below his blood ;.
but.our buying. is | Feceiving ; we have it freely without — money and without price.( y) ‘A thankful accentenaa: of_a free acquittance, is no paying.ofthe.debt. Here. is_all. free: if the Father. freely. 712. thiesono Ani Ale:
Son freely pay the debt; and_if a that_ way of payment, when he. migh require
it.of the principal ; _and if both Father.
offer.us. the. purchased life on our. caudal aceapts ance, and if they freely send the Spinel to eT Ok e
xtaaccept; what is here, then, that is not free? Oh
the everlasting admiration that must needs surprise. the saints to think of this freeness! Lord see in me, that he should judge me meet for such a state! that Iwho.was.but.a_poor di: diseased. despised. wretch, should be clad in the brightness of this glory! that I, a creeping worm, shouldbe ade ; vanced to. this high. dignity! .that..L,_.who 1 lately groaning, weeping, dying, should ow bea ,as full of joy as my heart can hold! yea, should be taken from ‘the grave, where I was rotting, and from the dust and darkness, where I seemed forgotten, and be here set before his throne! that I should be taken, with Mordecia, from captivity, and be set next unto the King! and with Daniel from the den, to be made ruler of princes and provinces! Who can fathom unmeasurable love?” If worthiness were. our ¢
tion. for admittance,.we might.sit.down and weep ¥ St.John, because no man was found worthy.
ed;(z) and_by that title we must hold the imheri- tance. We shall offer there the offering that David refused,. even praise for that which cost us nothing.(a). Here our commission runs, ‘‘ Freely ye have received, freely give;”(b) but Christ has dearly bought, yet freely gives. : § 4. If it were only for nothing, and withou our . merit, the “wonder. were._great ; but it is “moreover
{y) Isa. ly. 1. ; (z) Rey. v. 4, 5. (a) 2Sam. xxiv. 24. (6) Matt. x. 8.
THE SAINTS REST. Ad
ainst our mérit> and against our long endeavouring our own ruin. hat an astonishing thought it,.will be, to think of the unmeasurable differencebetween, our_deservings..and receivings!, between ‘the pata wie, should have..been.in, and.the state, we..are, in! to look down, upon.hell, and see: the vast. difference that. grace hath..made. between.us.and them! to see the inheritance there which. we. were. born to, so different. from that..which.we.are.adopted.. to! What pangs of love will it cause within us to think, ‘“‘ 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!(c) Who made me to differ?(d) Had I not.now.been..in, those flames, if I had my. own. way,.and.been.let.alone to my own will? Should I not have. lingered in Sodom, till the flames . had. seized..on me,.if God had not, in mercy brought me_.out.?’ (e) Doubtless this will be our everlasting admiration, that so rich a crown should fit the head of so vile asinner! that such high ad- vancement, and such long -unfruitfulness, and un- kindness, can be thé state of the same person! and that such vile rebellions can conclude in such most precious joys! Butno. thanks. to.us,..nor..to.any.of.our.duties. and labours, much. less.to..our.neglects..and laziness. We know to whom. the praise. is. due,. ‘and. must. _be given for ever. Indeed to ‘this very end it was, that infinite Wisdom..cast..the...whole..design of,,man’s..sal- vation into this. 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 gate of heaven might turn.—So. then let. DESERY.ED be written_on the door. of hell; but..on.the..door of heaxen and life, THE FREE GIFT.
fd. (3) This rest is peculiar to saints, belongs to no other ofall the sons of men. If all Egypt had been
© Rom, ess! td) 1 Cor. iv. 7, py Getlahs! ae
=
46 THE EXCELLENCIES OF
light, the Israelites would not have had the less; but to enjoy that light alone, while their neighbours lived in thick darkness, must make them more sensible of their privilege. Distinguishing mercy affects more than any mercy. If Pharaoh had passed as safely as
Israel, the Red Sea would have been less remem- :
bered. Ifthe rest of the world had not been drown- ed, and the rest of Sodom and Gomorrah not burned, the saving of Noah had been no wonder, nor Lot's deliverance so much talked of. When one is enlight- ened, and another left in darkness; one reformed, and another by his lust enslaved; it makes the saints ery out, Lord, how is it that thou wilt manifest. thy- self unto us, and. not unto the world?(f). When the prophet is sent to one widow only of all that were in Israel, and to cleanse one Naaman of all the lepers,(g¢) the mercy.is.more..observable. That will surely be a day of passionate sense on both sides, when there shall be two in one bed, and two in the field, the one taken and the other left.(h) The saints shall look down upon t the burning lake, and in the sense of their own happiness, and in the approbation _ of God's just pro- abcde they shall rejoice and sing, Thou art righ- teous, O Lord, who wast, art, and shalt be, because thou hast judged thus.(?)
§ 6. (4) But though this rest be proper to the saints, yet it is common to all the saints; for it is ‘an association of blessed spirits, both saints and angels ; a a corporation of perfected saints, whereof Christ is _ the head ; the communion of saints completed. As we have been together in the labour, duty, danger, and distress; so shall we in the great recompence and deliverance. As we have been scorned and de~ spised ; so shall we be owned and honoured together. We, who have gone through the day of sadness, shall enjoy together that day of gladness. Those, who have been with us in persecution and prison, shall be with us also in that palace of consolation. How oft have our groans made, 2 as it were, one sound!
( ip John xiv. 22. (zg) ene iv. 25, a7. : ) Luke xvii. 34, 36. (0) Rev. xvi. 4. ‘
THE SAINTS REST. AT
‘our tears, one stream! and our desires, one prayer ! But now all our praises shall make up one -melody ; all our churches, one church; and all ourselves, one body; for we shall be all one in Christ, even as he and the Father are one(k) Tis true, we must be careful not to look for that in the saints which is alone in Christ. But if the fore-thought of sitting down with Abraham, Isaac, and Jacob, in the king-- dom of heaven,(l) may be our lawful joy; how much more the real sight, and actual possession! a choose but be comfortable to_think of that day, when we shall join with Moses in his song, with David in his psalms of praise, and with all the redeemed in the song of the Lamb for ever;(m)..when we shall see Enoch. walking with God ;(n) Noah enjoying the end of his singularity; Joseph of his integrity ; Job of his pa- tience; Hezekiah of his uprightness; and all the saints the end of their faith.(o) Not only our old ac- quaintance, but all the saints, of all ages, whose faces in the flesh we never saw, we shall there both know and comfortably enjoy. Yea, angels, as well as saints, will be our blessed acquaintance. Those, who now are willingly our ministering spirits,(p) will willingly then be our companions in joy. They, who had such joy in heaven for our conversion, (q) will gladly rejoice with us in our glorification. Then we shall truly say, as David, “Iam a companion of all them that fear thee ;’(r) when we are come unto mount Sion, and unto the city of the living God, the hea- venly Jerusalem, and unto an innumerable company of angels, to the general assembly and church of the first-born, who are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new coye- nant.(s) “Tis a singular excellence of heavenly rest, that we “are fellow-citizens with the saints, and of the household of God.”(é)
(k) John xvii. 21. (2) Matt. viii. 11. (m) Rev. xv. 3. (n) Gen. v. 24. (0) | Pet. 1.9. (p) Heb. i. 14: (g) Luke xv. 7, 10. (7) Psa. cxix. 63. (s) Heb. xii. 22, 24. (é) Eph. ii. 19.
:
—
© d es
48: - THE EXCELLENCIES OF
_.§ 7. (5) As another property of our rest, we shall derive its joys immediately from. .God. Now we have.-nothi i but...at..the. second, or-third hand ;.or. how many,..who knows? From the earth, from man, “rapes sun and moon, from the minis- tration of angels, and from the Spirit, and Christ— Though, in the hand of angels, the stream savours not of the imperfection of sinners, yet it does of the im- perfection of creatures; and as it comes from man, it savours of both.. How quick and piereing is the word in itself!(w) yet many times it never enters, be- ing managed by a feeble arm. What weight and worth — is there in every passage of the blessed gospel. Enough, one would think, to enter and pierce the dullest soul, and wholly possess its thoughts and affections; and yet how oft does it fall as water upon a stone. The things of God-which we handle are divine; but our manner of handling them is human. There is ‘little we ne touch, but we leave the print of our fingers behind. If_God speaks the word himself, it will be a piercing, melting . oem indeed. The_ Christian_ “Dow _knows sweetest joys; which | have least of 1 “man, and are most directly,..from, the.Spinit. Christians, who are much in secret prayer and contemplation, are men of the greatest life and joy; because they have al] more am- mediately from God himself.
east off hearing, o yo any ordinance. of LY; them, wh . we use them ie. f_a Christian. There is
joy in these remote receivings; but the fulness of
meme wenn?
(u) Heb. iv. 12.” (w) Psalm xvi. 1. (z) Rev. xxi. 23. xxii, 5.
*
THE SAINT'S REST. | 49
have enlightened.understandings.. without. scripture, and_be_ governed without.a_written law; forthe Lord. will_ perfect. his Jaw.in-our.hearts, and we.shall be.all perfectly taught.of.God, We shall have joy, which we drew not from the promises, nor fetched home by faith or hope. We —shall_have..communion...withont sacraments. ;.. without this fruit_of the vine,..when Christ shall drink.it new.with.us.in his. Kather's kingdom,(y) and. refresh us with the comforting wine of immediate en- joyment. To have necessities, but no supply, is the ease of them in hell. Tohave necessities supplied by means of the creatures,.is.the case.of us on earth. To have necessity supplied.immediately. from. God, is ‘the case of the saintsin.heaven. To ae no. necessity, at_ all, is. the prerogative. of God himself.
§ 8. (6) A farther excellence of this rest is, that it will be seasonable. He that expects the fruit of his vineyard at the season,(z) and makes his people“ like a tree planted by the rivers of water, that bringeth forth his fruit in his season,”(a).will also give them the crown in his season. He that will have a word of joy spoken in season to.him_thatis_weary, (6) will surely cause.the time_of joy to appear.in.the fittest season. They who ** are not weary in well doing, shall, if they faint not, reap in due season.”(c) . If God ‘‘ giveth rain” even to — his enemies, ‘‘ both the former and the latter, in his sea- son, and reserveth the appointed weeks of harvest, and covenants that there shall be day and night in their season ;'(d) then surely the glorious harvest of the saints shall not missits season. Doubtless he that would not stay a day longer than his promise, but brought Israel out of Egypt on the self-same day when the four hundred and thirty years were expired,(e) neither will he fail of one day or hour of the fittest season for his people’s glory. When we have had in this world a long night of darkness, will not the day of breaking, apd the rising of the Sun of righteousness, be then
seasonable ? ? When we have passed_along and tedious

(y) Matt. _ Ge (2) Mark xii. 2. (a) Psal. i. 3. (6) Isa. i. 4. (c) Gal. vi. 9.- (d) Jer. v. 24. xxxiii. 20. (¢) Exod. xii. 40, 41. ee G :
50 THE EXCELLENCIES OF
j through nos no small dangers, is not home then hensntiblers ? When we haye had a long. and_perilous “war, and received. many a.wound, would not a peace with victory be. seasonable ? 2 Men. live in a continual ~ weariness, ‘especially the saints, who are most. weary of that which the.world cannot feel. Some weary of a blind .mind.;..some,.of.a. hard. heart. ;.some,.of their daily doubts,and. fears; some, of the. want,of spiritual. joys ; and, some, of the sense of God’s wrath. And when a poor Christian hath desired, and prayed, and waited for deliverance many years, is it not then seasonable?, We grudge that we do not find a Canaan in the wilder- ness, or the songs of Sion in a strange land: that we have not-asharbour..in.the..main.ocean, nor our rest in the heat of the day, nor, heaven. before.we leave the earth : and would not all this be very.unseasonable ! ?
§ 9. (7) As this rest will be seasonable, so it will be suitable. The new nature of the saints doth suit their spirits to this rest. Indeed their holiness is nothing else but a spark taken from.this element, and by the _ Spirit of Christ kindled in their hearts; the flame whereof, mindful of its own divine original, ever tends to the place from wence it:comes. Temporal crowns and kingdoms could not make a rest for saints. As they were not redeemed with so low a price,(f) neither are they endued with so low a nature. ‘ As God will have from them a spiritual worship, suited to his oa Spiritual being, he.willprovide..them. suitable..to. their Spizitual.nature. The knowledge of God_and_his Christ, a delightful.com mutual. love, an_everlasting rejoicing in. the enjoyment of..our..God, with, a. -perpetual..singing. f hi - praises ;..this.is.,a, heaven. for a, saint. Then, we sl _ hye in our own element.—We.are.now.as. In vessel of water, only so much.as.will.kee: but what. is.that to the ocean? We havea 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 isi
(f).1 Peter i. 18.
THE SAINT'S REST. 51
in its light, and be revived by its heat for ever.—As the nature of saints are, such are their desires; and it is the desire of our ruined nature which this rest is. suited to. Whilst..our desires remain corrupted and ‘ misguided, it is a far greater mercy to deny them, yea, to destroy. them, than. to satisfy them: but those which are spiritual are.of his.own planting, and he will surely. water..them,.and.give, the increase.—He quick- ened our hunger and thirst for righteousness, that he might make us happy in a full satisfaction.—Christian, this i f ; it contains all that thy heart can’ wish: that which thou longest, prayest, labourest for, there thou shalt find it all. Thou hadst -vather have God in Christ, than all the world? . There thou shalt have him. What wouldst thou not give for assurance of his life? There thou shalt have assurance without suspicion. Desire what thou canst, and ask _ what thou wilt, as a Christian, and it shall be given thee, not only to half of the kingdom, but to the en- joyment both of kingdom and King. This is.a life of desire and prayer, but that isa j This rest is very suitable to the saint's ne- cessities also, as well as to their natures and. desires. It contains whatsoever they truly wanted: not sup- plying them with gross created comforts, which, like Saul’s armour on David, are more burden than benefit. It was Christ and perfect holiness which they most needed, and with these shall they be supplied. nll § 10. (8) Still more, this rest will be absolutely.
perfect. We shall then have joy without sorrow, and
rest. without weariness. There is no mixture of cor- ruption, with our graces, nor, of. suffering. with, our comfort.—There are. none.of those, waves.in that har- » hour, which now so toss us up and down. To-day we are well, to-morrow sick; to-day in esteem, to-mor- row in disgrace; to-day we have friends, to-morrow none; nay, we have wine and vinegar in the same cup. “If revelations raise us to the third heaven, the messenger of Satan must presently buffet us, and the thorn in the flesh fetch us down.”(g) But there is none . i re
_ (g) 2 Cor. xi. 2,7,
52 THE EXCELLENCIES OF
of this inconstancy in heaven. If perfect love casteth out Jear,(h) then perfect joy must needs cast out sorrow, and perfect happiness exclude all the relics of misery: We shall there rest from all the evil of sin and of suffering.
§ 11. Heaven excludes nothing more directly than sin, whether of nature or of conversation.“ There shall
aE re ac Aer that.defi z rane ie,” (2) What
or. ma iiss rary ae at all to have died, if heayen could have contained imperfect souls ? For this purpose the Son of God was manifested, that he might destroy the works of the devil.(k) His blood and Spirit have not done all this to leave us after all defiled. What -Counzasita ladle et with darkness :and_.what. concord.
al?(/) Christian, if thou be once in heaven, tion shalt sin no more. Is not this glad news to thee, _ who .hast. prayed, and watched against it solong? I know if it were offered to thy choice, thou wouldst ‘rather choose to be freed from sin, than have all the world. Thou shalt have thy desire.—That hard heart,
those vile thoughts which accompanied thee to every duty, shall now be left behind for ever. Thy under- standing shall never more be troubled with darkness.
All dark. scriptures shall, be made. plain; all s seeming contradictions reconciled... The, poorest Christian is: presently there a more perfect divine than any | here.
O.that-happy day, when error shall. vanish. for_ever! When our understanding shall be filled with God him- self, whose light will leave no darkness in us! His face shall be the scripture, where. we shall read the truth. Many a godly man hath here, in his mistaken zeal, been a means to deceive and pervert his brethren ;
and when he sees his own error, cannot again tell how to undeceive them: but there we shall sng tno in, lal fro: 2 ee vil, ae shall also rest.from.all. our.w a
Y csererrmae _ We shall no more s aihale this rebel ing
(A) 1 John iv. 18. Rev. xxi. 27, - (k) 1 John un 8. dt 2 Cor. vi. 14, 15.
THE SAINT'S REST.: 53
-tions, nor vexed with their presence: no pride, passion, slothfulness, insensibility, shall enter with us; no ‘strangeness ‘to God, and the things of God; no cold- ness of affections, nor imperfection in our ‘love; no uneven walking, nor grieving of the Spirit; no scan- dalous action, nor unholy conversation: we shall rest from.all these for ever. Then-shall our.will. correspond to the divine will,.as face answers face. in.a. glass, and from. which,...as..our,Jaw and rule, we shall never swerve. For he that is entered into this rest, hath also ceased from his own works, as Grod did from his.(m)
§ 12. Our sufferigs were but the consequences of our sinning, and in. heaven they both shall cease to-
gether.—We_shall_ rest from all..our.doubts.of.God's —~
love, It_shall_no more be.said, that,‘ Doubts are like. the thistle, a.bad weed, but. growing. in good eround.”(m).. They. shall. now. be weeded out, and trou- ble_the gracious soul..no.more. We shall hear that . kind..of language no..more;. ‘What. shall I do to” know. ,.my_ state ? How. shall I know. that.God is. my Father;that_my. heart.is upright ; that my conversa- tion_is. true ; that my faith is simcere? I.am_ afraid my sims..are- unpardoned ; that-alLI do. is. hypocrisy ; that God_wall reject.me; that-he does. not hear my pray- ers.” All this is there turned into praise. We-shall. rest-from_all_sense.of God's displeasure. Hell..shall not.be.mixed.with.heaven. At times the gracious soul remembered God, and was troubled; complained, and was overwhelmed, and refused to be ‘comforted ; divine wrath lay hard upon him, and God afflicted him with all his waves.(o) But that blessed day shall convince us, that though.God._‘ yet. with everlasting. kindness .will..he_hayve.mercy.on us.” (p).. We...shall_rest.. from_all_ the..temptations..of. Satan, What.a.grief.isitto.a.Christian, though. he yield .not_,to. the..temptation,_.yet, to. be. solicited.to deny his Lord! What a torment to_have such hor-. rid_motions.made_to_his._soul, such blasphemous
ideas presented to his: imagination; sometimes cruel ates
(m) Heb. iv. 10. Gen. ii. 2. (n) Dr. Preston. (0) Psalm Ixxvil. 2, 3. Ixxxviiil. 7. (p) Isa. liv. 8.
aS. 2° —_—=-
54 THE EXCELLENCIES OF
thoughts of God, undervaluing thoughts of Christy un- believing. thoughts..of sacred..scripture, or injurious thoughts of Providence; tobe tempted. sometimes
_to..turn...to..present., things, to.play..with..the baits
of .sin,.and venture _on.the delights of flesh,.and some- times..to atheism itself; especially when we know the treachery of our own hearts, ready, as tinder, to take fire as soon as one of these sparks shall fall upon them. Satan hath power here to tempt us iz the wil- derness, but he entereth not the holy city.. He may set us on a pinnacle of the temple in the earthly Jerusalem, but the New Jerusalem he may not approach. He may take us up intaan exceeding high mountain, but the mount Sion he cannot ascend ; and if he could, all the kingdoms of the world, and the glory of them,(q) would be a despis- ed bait to.a soul possessed of the kingdom of our Lord. No, it is in vain for Satan to offer a temptation more, All our temptations from the world and the flesh shall also cease. Oh the hourly dangers that we here walk in! Every sense, and member, isa snare; every creature, every mercy, and every duty, is a snare to us. We can scarce open our eyes, but we are in danger of envying those above us, or despising those below us; of coveting the honours and riches of some, or beholding the rags and beggary of others, with pride and unmercifulness. If we see beauty, it is a bait to lust;.if deformity, to loathing and dis=
dain. How soon do slanderous reports, vain jests; —
wanton speeches, creep into the heart! How - constant and strong a watch does our appetite: re- quire!—Have we comeliness and beauty? what fuel for pride! Are we deformed? what an occasion of repining? ..Have we strength of reason, and’ gifts of learning? ©- how prone to be puft up, to hunt after applause, andidespise our brethren! Are we unlearn-
-ed? how apt then to despise what we have not. Are
wein places of authority? how strong is the tempta- tion to abuse our trust, make our will our law; and cut out all the enjoyments of others by the rules and model of our own interest and policy. Are we
(q) Matt. iv. 1—5 —8. -
THE SAINT'S REST. 55
inferiors ? how prone to grudge at others’ pre-eminence, and bring their actions to the bar of our judgment! —Are we rich, and not too much exalted? Are we poor, and not discontented? Ave we not lazy in our duties, or make a Christ ofthem? Not that God hath made alJ these things our snares; but through ‘our _ Own corruption they become'so to us. Ourselves are
our rest will free_us fromall-these...As-Satan hath no ~
entrance there, so neither any thing to serve his ma- lice; but all things there. shall_jom with ys in the high praises.of_our.great.Deliverer. As we
t lous, we—shalllikewisefrom..the abuses and persecutions of the world. The prayers of the souls under the aitar will then be answered, and God will avenge their blood on them that dwell on the earth.r) This is the time for crowning with thorns: that for erowning with glory. ‘‘ Now, all that will live godly in Christ Jesus, shall suffer persecution :(s) then, they that suffered with him shall be glorified with him.(¢) Now, ‘we must be hatéd of all men for Christ’s name’s sake :() then, Christ will be admired in his saints that were thus hated.(w) We are here made-a spectacle unto the world, and to angels, and to men; as_the filth of the world, and the offscourine of all things. (v7) Men separate us from.their company, and reproach us, and cast_out our names.as.evil;”(y) 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 not. We can scarce pray in our families, or sing praises to God, but our voice isa vexation to them: how must it torment them then, to see us praising and rejoicing, while they are howl- ing and lamenting. You, brethren, who can now attempt no work of God without losing the love of the world, consider you shall have none in heaven but will further your work, and join heart and voice with you
in your everlasting joy and praise. Till then “possess
(r) Rev. vi. 9,10. (s) 2 Tim. iti. 12. (@ Rom. viii. 17. (w) Matt. wv. 22. (w)2Thess.i.10 (x) 1 Cor.iv.9,13. (¢y) Luke vi. 22.
eee
* yo = eee ee
56 _ THE EXCELLENCIES -OF
ye ‘your souls in patience.”(z) Bind all noatitalaiaiies aicrown to your heads. Esteem them greater riches than the world’s treasures. “ It is a righteous. thing with God to recompense tribulation to them that trouble you; and. to.you. .who.are.troubled,.xest..with Christ.”(@)—We shall then rest from all..our..sad_.divi- sions, and. unchristian quarrels with oneanother... How lovingly do thousands live together. in. heayen,..who lived at variance upon.earth! “There. is.no. contention, because none of this pride, or ignorance, or the other cor- ruption... There is no plotting to strengthen our party, nor, deep. designing against our brethren.—If there-be sorrow or shame in heaven, we shall. then be both sorry and ashamed, to remember all this carriage on earth; as Joseph’s brethren were to behold -him, when they remembered their former unkind usage. Is it not enough that all the world is against us, but we must also be against one another? O happy days of persecution, which drove us together 1 in love, whom the sun-shine of liberty and prosperity crumbles into ¢ dust by our contentions! O happy day of the saint's rest in glory, when, as there is one God, one Christ, one Spirit, so we shall have one heart, one church, one employment, forever! We shall then rest from our participation of our brethren’s sufferings. The church on earth is a.mere hospital; some. groaning under_a dark. understanding,..so | ; sible heart, some languishing .under 1 unfit wes werk ness, and some bleeding for. miscarriages ness, some crying out.of their. poverty, some ing under pains and infirmities, and some bewai aoe a _ whole catalogue of calamities. But a far greater grief . it is, to see our dearest and most intimate friends turned aside from the truth of Christ, continuing their neglect of Christ and their souls, and nothing will awaken them out of their security; to look.on an ungodly father or mother, brother or sister, wife _ or husband, child or friend, and_think how certainly they shall_be- in-hell_for. ever, if they die in their pre- . x sentunregenerate.state ; to—thinkof. a
-(®) Luke xxi. 19. (a) 2 Thess.i.6,70
-
| THE SAINT'S REST. \ 57
left willingly dark and destitute, and_ blowing.’
light that should guide them.to.salvation.| Our day of rest will free us from all this, ‘‘ and the days of mourn- ing shall be ended ;” then thy people, O Lord, shall be all righteous; they shall inherit the land for ever, the branch of thy planting, the work of thy hands,| that thou mayest be glorified.(c )—Then we shall rest from all our own personal sufferings, This may seem ja small thing to those that live in ease and prosperity; but to the daily afflicted soul it makes the thoughts:of heaven delightful. Ob.the.dying. life..we.now,dive,.as _ full of.sufferings.as.of.days.and hours.! .,.Oux Redeemer leaves..this..measure.of, misery upon us, to.make us know for what we are beholden, to:mind us of what we should else forget, to be serviceable to,his wise and. gracious designs, and advantageous to our full and final recovery. Grief enters at every sense, seizes every part and power of flesh and spirit. |. What'noble part is there, that suffereth its pain and ruin alone? But sin and flesh, dust and pain, will all be left. behind toge- ther. Oh the blessed tranquillity of that region, where there is nothing but sweet continued peace! Oh - healthful -place, where none are sick; oh fortunate land, where all are kings; oh holy assembly, where all are priests! How free.a state, where none are servants; but to their supreme Monarch! , The poor. man,shell no more be tired with his labours: no more hunger or thirst, cold or nakedness: no: pinching frosts ‘or scorching heats. »-Our faces shall’ no:;more be pale .or - sad: no more breaches in: friendship, no parting .of
+ friends asunder: no more trouble aceompanying our
relations, nor voice of lamentation heard in our dwells ings. -God will wipe away all tears from our eyes.(d) O my soul, bear with the infirmities of thine. earthly tabernacle; it will be thus but a little while;. the sound of thy Redeemer’s feet is even at the door. We shall also rest from all’ the toils'of duties... The consci+ entious’ niagistrate, parent and minister, cries out,
* (e) Isa. ix, 20, 21. . (d) Rev. vii. 16, 17,
pe
x!
58 THE EXCELLENCIES OF
*“O the burthen that lieth upon me!” Every relation, State, age, hath variety of duties; so that every con- scientious Christian cries out, “ O the burthen, ohimy weakness, that makes it burthensome!” But our re- maining rest will ease us of the burthens.—Qnee:more, we_shall_rest. from.all. these..troublesome. afflictions which necessarily accompany our. 8X) : The trouble that is mixt in our Sesires ang hopes, our longings and waitings, shall then cease. We shall no more look into our cabinet, and miss our treasure ; mto our hearts, and miss our Christ: no. him from ordinance to ordinance, but all be concluded in a most blessed and full enjoyment. » th § 13. (9) The last jewel of our crown is, that it will be an eyerlasting rest. Without this all were comparatively nothing. The very thought of leay- ing it would embitter all our joys. It would. be a hell in heaven, to think of once losing heaven; as
it would be a kind of heaven to the damned, had
they but hopes of once. escaping. Mortality is the disgrace of all sublunary delights. How it spoils our pleasure to see it dying in our hands! But oh blessed eternity, where our lives are perplexed with no such thoughts, nor our joys interrupted with any such fears; where we shall be pillars in the temple of God, and go no more out. (¢) While we were servants, we held by lease, and that but for the term of a transitory life; but the son abid- eth in the house for ever.(f) O my soul, let go thy dreams of present pleasures, and loose thy hold of earth
frequently, study thoroughly, this one word, efernity. What | live, and never die; re- joice, and ever rejoice! O happy souls in hell, should you but escape, after millions of ages! O miserable saints in heaven, should you be dispossessed, after the age of a million of worlds! This word, everlasting, con- tains the perfection of their torment, and our glory: O that the sinner would study this word; methinks it would startle him out of his dead sleep! O that the
(e) Rev. iii. 12. (f) John viii. 35.
‘THE SAINTS RES?Y. ag gracious soul would study it, methinks it would re- | vive him in his deepest agony. ‘‘ And must I, Lord, thus live for ever? Then will I also love for ever. Must my joys be immortal ; and shall not my thanks be also immortal? Surely, if I shall. never lose my glory, I will never cease thy praises. If thou wilt both perfect and perpetuate me and my glory, as I shall be thine, and not my own, so shall my glory be thy glory. And as thy glory was thy ultimate end in my glory ; so shall it also be my end, when thou hast crowned me with that glory which hath no end.”——“ Unto the King eternal, immortal, invisible, the only wise God, _ be ur and glory, for ever and ever.’(g)
14. Thus I have endeavoured to show you a glimpse of approaching glory. But how short are m expressions of its excellency! Reader, if thou be an humble sincere believer, waitest..wi ing.and labouring...for..this.rest,.thouwilt. shortly.see,.and_feel, the truth of allthis. Thou wilt then have so high an apprehension. of this. blessed state, as_will make thee pity the ignorance and. distance of mortals, and will tell_thee, all that 1s here said falls short.of the whole truth a thousand fold, In the mean time let this much kindle thy desires and quicken thy endeavours: up and be doing, run, and strive, and fight, and hold on; for thou hast a_certainglorious_prize before thee. God will not mock thee; do not mock thyself, nor betray thy soul by delaying, and all is thine own. What kind of men, dost thou think, would Christians be in their lives and duties, if they had still this glory fresh in their thoughts? What frame would their spirits be in, if their thoughts of heaven were lively and believ- ing. Would their hearts be so heavy, their counte- nances be so sad, or would they have need to take up
_. their comforts from below? Would they be so loth
to suffer; so afraid to die: or would they not think every day a year till they enjoy it? May the Lord heal our carnal hearts, lest we enter not into this rest, because of unbelief.(h)
¢g) 1 Tim. i. 17. ath Sorte ae
—— tC
60 THE CHARACTER OF THOSE
MOI
CHAP. IV. hae Stta
’ Lit ees
The Character of the Persihi for whom this Rest ‘is
designed. “ry
§ ’Tis wonderful that such rest should be designed for mortals. § 2. The people of God. who shall enjoy this rest, are, (1) Cho- sen of God, &¢. _ § 3. (2) Given to Christ. § 4. @) Born again. § 5—8. (4) Deeply convinced of the evil of sin, their misery by ‘sin, the vanity of the creature, and the all-sufficiency of Christ. '§ 9. (5) Their will is proportionably changed. § 10: (6) They
" engage i covenant with Christ. § 11. and (7). They persevere in their engagements.) § 12. The reader invited to examine him-
. Self by the! characteristics of God’s people. ., § 13. | Further testimony from scripture that this rest shall be enjoyed by the
po a ag of God. 14. Also that none but they shall enjoy it.
§ 15. 16. And that it remains for them, and _is not to be en-
_ goyed till they come to another world. § 17. The chapter con- clades with showing, that their souls shall enjoy this rest while
Separated from their bodies. i) OM
? § 1..Wuite I was in the mount describing the
excellencies, of the saint’s rest, I felt it was good —
being there, and therefore tarried the longer; and was there not.an extreme disproportion between my conceptions and the subject, much longer had I been. Can a prospect of that happy land be tedious? Having read of such a high and unspeakable glory, a stranger would wonder for what rare creatures this mighty preparation should be made, and. expect some illus- trious sun should break forth. But, behold! only a shell-full of dust, animated with am inyisible rational soul, and that rectified with as unseen a restoring cower. of grace; and this is the creature that must possess, such glory. You would think it must needs be some deserving piece, or one that. brings a valuable price: but, behold, one that hath nothing, and can deserve nothing ; yea, that deserves the, contrary, and would, if he might, proceed in that deserving : ; but being apprehended by love, he is brought to him that is A/l,(i) and most affectionately receiving him, and
@) Col. iii. 11
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WHO SHALL ENJOY) THIS REST... 61
resting on him, he doth inand through him. receive all this!’ More particularly, the persons for whom this rest is designed, are—a—holy.peoples given to Christ as their Redeemer; born..again ;..deeply.con- ; vinced_of the. evil and misery, ofa. sinful. state,..the s vanity of the creature, and the all-sufficiency of Christ ; their will is renewed; they engage themselves to Christ in-govenant and they. persevere. in their. engagements
4 2 () ‘The persons for whom this rest is sesigned whom the text calls the people of God, are.chosen oe God before.the...foundation..of..the.world,...that.,they. er be_holy and without. -hlame..hefore..him.in,love.(k).... That they are. but a small part of mankind,.1s too apparent in scripture and. experience. They are the litile flock, to whom it ts their Father's good pleasure to give the kingdom.(1) Fewer_they are e than the world imagines ; yet not so few as some drooping spirits think, who are suspicious . that_ God_is unwilling to be_ their - God, when they know themselves willing to be his people.
§ 3. (2) These persons are given of God to his Son, to_be by a no pens lost state, and advanced + to this glory. God hath given all things to . his Son. __ © God_hatl 1 given him power. “overall flesh, that_he. should... give eternal life to as many as the Father hath given him.”(m) The Father hath given him all who repent and believe. . The difference is clearly expressed by the apostle; ‘‘ He hath put all things under his feet, and gave him to be the head over all things to the church.”(”) And though Christ is, in some sense, @ ransom for all,(o) yet not in that special manner as for his people. \
§ 4. (3) One great qualification of these persons is, that they are “born again.(p) To.be.the.peaple..of. God without r “regeneration, is _as,.impossible. as to be the children of men. without generation. Seeing we are born God's enemies, we .must. be. -new:born. his sons, or else remain enemies. still. The greatest -re-
Ron ener I
(k) Ephes. i. 4, 5. oO) Luke xii. 82. (m) John xvii. 2. (2) Ephes. i. 22. (0) 1 Tm, n.6. = (p) John iii. 3.
A
62 THE CHARACTER OF THOSE
formation of life that can be attained to, without this new life wrought in the soul, may procure our farther delusion, but never our salvation...
§ 5. (4) This new life of the people of God disgo- vers_ itself. by conviction, or_a deep sense of divine things. As for ‘nstance—They. are convinced of the evil of sin. The sinner is made to ey ee aaa — -Sin,.which -was_his_delight,.is.a. thing than _a toad_or serpent, and a greater ae ap plague_or famine; he ee breach of the righteous law of the Most High God, dishonourable to him, and destructive to the aifinen: Now the sinner_no more hears. the reproof_of..sin as wordsof_ course; but_the mention of his_sin.speaks to his very heart, and yet he is contented you should show him the worst. He was wont to marvel, what made men keep up such a stir against sin, what harm it was for a man to take a little forbidden pleasure; he saw no such heinousness in it, that Christ must needs die for - it, and a christless world be eternally tormented in hell. Now the case is altered: God hath opened his eyes to see the inexpressible vileness of sin.
§ 6. They are convinced of their own misery by reason of sin. They. who. before read ‘the threats of _God’s law, as men do the story of. foreign, wars, now find it their own story, .and_perceive.they. re: | own doom, as if they found their. own names. written. in the curse, or heard the law say, as Nathan, Thou art the man. (g)... The wrath of God seemed. to. him before but as.a_storm.to..a man-in.a.dry house, or as the pains ofthe sick to the healthful stander-by ; but now he finds the disease is his own, and feels himself a condemned man, that he is “dead and damned. in point of law, and that nothing was wanting but mere execution to make him absolutely and poration wp miserable. This—is-a-work.ofthe. it in some.measure.in.all the regenerate.—How should rm come to Christ.for.-pardon,.that..did not first. find himself guilty, and condemned; or for life, that never found himself spiritually dead? The whole need not
(q) 2 Sam. xi. 7.
WHO SHALL ENJOY THIS REST. 63
a physician, but they that are sick.(r) The discovery —
ofthe remedy,...as..soon...as...the. misery,,... must, needs . prevent.a.great.part.of the.trouble. And perhaps the joyful apprehensions of mercy may make the sense of misery sooner forgotten.
§ 7. They are also convinced ofzthe | creature's. ya- nity and_insufficiency.....Every..man. 1s. naturally. an idolater. Our. cag reer from...God...in.,.qur, first fall, and. ever. since. the creature hath, been our. god, This. is, the grand sin of nature. Every unregenerate man ascribes to the creature divine prerogatives, and _ allows it the highest room in his soul; or if he is convinced of misery, he flies to it as his saviour.— Indeed, God and his Christ shall be called Lord and Saviour; but_the.real. expectation..is. from. the .crea- -ture,and. the work of God is laid upon.it..... Pleasure, profit,..and honour,..are.the natural man’s trinity,,.and his. carnal.self..is.these.in unity. It was our first sin, to aspire to be as gods; and it is the greatest sin, that is propagated in our nature from generation to gene- ration. When God should guide usy we guide our- selves; when he should be our Sovereign, we Tule - ourselves; the laws which he gives us we find fault with, and would correct; and if we had the making of them, we should have made them otherwise ;_ when he should take care of us, (and must, or we perish,) we will take care for, ourselves; when we should depend on him in daily receivings, we had rather have our portion in our own hands; when we should submit to his providence, we usually quarrel at it, and think we should make a better disposal than God hath made. -When we should study and love, trust and honour God, we study and love, trust and. honour our-carnal_selves.. Instead_.of.God, we would have.-all..men’s..eyes..and..dependence,..on_us,,.and_all men's_thanks. returned to_us,..and_-would.._gladly...be the only. men_on earth,.extolled..and..admired...by_all, Thus we are...naturally..our..own..idols. But down falls this Dagon, when God does once renew the soul. It is the chief design of that great work, to
(7) Luke v. 31.
64 THE CHARACTER OF THOSE © bring theheart-back.to-God.himself..... He. the_ sinner,..that.the.creature..can_neither be hi to_make him happy, nor his Christ,. to recoye from his misery, and restore him to God, who is his. happiness. God-does this, not only by his word, but by. his. proxidence.also, cen is the reason why afiie- tion so sineaeealle concurs in the work of conversion. Arguments which speak to the quick, will force a hearing, when the most powerful words are slighted. Ifaosimner,.made. his...credit.-his..god,,.and..God. shall cast him into:the lowest disgrace ;..or:bring him, who olized_ his riches, into.a condition.wherein. they-can-. Byori -him.; or cause them to. take, _Wwing,..and fly awayy.;- ca a help is here to this’ work of conviction! If a man made pleasure his god, whatsoever a roving’ eye, a curious ear, a greedy: appetite, or a lustful heart, could desire, and God should take these from him, or turn them into gall and wormwood, what a help is here to conviction! When) God shall: castia man into Janguisbing sickness, and inflict wounds on his heart, andgstir up against him bis.own conscience, d*then,.as it were, say to him, ‘ Try if your cre- » dit,” Tichés, "or pleasure, can. “help: “you... “Cant the » “heal -your. wounded. conscience 5... port_your tottering tabernacle ;. ee they. Heep. 3ou departing soul in your body; or save - everlasting. wrath ;.or redeem..your. so’ ie ernal flames ? Cry: aloud to them, and see now whether these will be to you instead of God and his Christ.’ O how this works now with the smner! Senseac- knowledges the truth, and even the flesh is convinced of the creature’s vanity, and our very deceiver is en deceived. § 8. The people of God are likewise cowviridedl of _ the absolute necessity, the full sufficiency, and per- fect excellency, of Jesus Christ. As a man in famine is convinced of the necessity of food; or a man that had heard or read his sentence of condemnation, of the absolute necessity of pardon; or a man that lies in prison for debt, is convinced of his need of a pe to discharge it. ie the sinner feels an insupp
#.
WHO SHALL ENJOY THIS REST. 65
able burden upon him, and sees there is’ none bit Christ can take it off. He perceives the Jaw proclaims him.a.rebel, and none but Christ can make his peace. He is asa man pursued.by.a.lion, that must perish, if he finds not a present sanctuary. He is now: brought to this dilemma; either he must,.have.. Christ. justify him,.or.be.. eternally.condemned ; have. Christ.,to..saveO' him,..or_burn.in,hell. forever; have Christ to bring , ‘him to God, or be shut out of his presence everlast-” ingly. And no wonder if he cry, as the martyr, «« None but Christ, none but Christ.” Not: gold, but bread, will satisfy the hungry; nor any thing but pardon will comfort the condemned. All things are counted but dung now, that he may win Christ ; anil what was gain, he counts loss for Christ.(s) As the sinner, sees his misery, and the inabilityof. himself and. all things to relieve.him, so he perceives-there.is.no.saying mercy out.of.Christ.. He.sees,..though--the--creature cannot, and himself.cannot,...yet.Christ can... Lhough . the fig-leaves of our own unrighteous righteousness are too short to cover our nakedness, yet-the righte- ousness.of Christ isJarge enough, Ours is dispro- portionate to the justice of the law, but Christ’s extends to every tittle. If he intercede, there is no denial; such is the dignity of his person and the value _ of his ‘merits, that the Father grants all he desires.— / Before, the sinner knew Christ’s excellency, as a blind | man knows the light of the sun; but now, as one ee ‘beholds its glory. § 9. (5) After fis deep conviction, the will disco- As for instance—The. sin which the as pronounces evil, the will turns from with abhorrence. Not that the’ sensitive appetite is — changed, or any way made to abhor its object: but when it would prevail against reason, and carryvus.to ~ sin-against God, _instead of scripture being the rule, and_reason...the..master, inaster, and sense. the servant;..this
diac. and. evil. the. wi ors.—The misery also \
“
| (s) Phil. in,.7, 8, 3. 1
66 THE CHARACTER OF THOSE
which sin hath procured, is not only discerned, but be- wailed. It is impossible that the soul should now look, either on its trespass against God, or yet on its own ‘self-procured calamity, without some contrition. He that truly discerns that he hath killed Christ, and killed himself, will surely in some méasure be pricked to the heart.(t) If he cannot weep, he can heartily groan; _ and_his heart feels what his understanding sees. The creature is renounced as vanity, and turned out of the heart. with disdain. Not that it is” sme eps we or the use of it disclaimed; but its idolatrous abuse, and _ its unjust usurpation...Can Christ be the way, where. the. creature.is,the end? Can we seek to Christ to.reconcile_.us to God, while in our hearts we. prefer the creature before him? In the soul of every unre- generate man, the creature is both God and Christ. 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 be- lieving. Our aversion from sin, renouncing our idols, and our right receiving Christ, is all but one work, which..God_ever_ perfects. where he begins, At the same time, the will..cleaves.to.God. the aeneneeet Christ... Having. been convinced. gre nothing. can. be. his happiness, the sinner. now finds. empties ae Convinced also, that Christ alone is able, and willing to make peace for him, he most affectionately accepts of Christ for Saviour and Lord. Paul's preaching was repentance toward God, and faith toward our Lord Jesus Christ.(u) And life eternal, consists first im knowing the only true (rod, and then Jesus Christ whom he hath _sent.w) To take the Lord for our Gad, is the natural part of the covenant; the supernatural part is to take Christ for our Redeemer. The former is first necessary, and implied in the latter. To aceept Christ without affection and love, is not justifying faith. Nor does love follow asa fruit, but immedi- ately concurs: for faith is the receiving of Christ with
(®) Acts ii. 37. wu) Acts xx.21. — (w) John xvii. 3.
J
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WHO SHALL ENJOY THIS REST. 67
the whole soul. He that loveth father or mother more than Christ, is not worthy of him,(r) nor is justified by him. Faith accepts him for Saviour and Lord: for in both relations will he be received, or not at all. Faith not only acknowledges his sufferings, and ac- cepts of pardon and glory, but acknowledges his so- vereignty, and submits to his government and way of salvation. § 10. (6) As an essential part of the character of Ce”. God's people, they now enter-into.a.cordial covenant. 1 The_sinner was never strictly, nor com- fortably, in. covenant with Christ till now, He is sure, - the free offers, that Christ consents; and new—he : and so the agreement is fully made.—With this covenant Christ delivers up himself in all comfortable relations to the sinner; and the sinner delivers up himself, to be saved and ruled by Christ—Now the soul resolutely concludes, “I have been blindly led by flesh and lust, by the world and the devil, too long, almost to my utter destruction ; 1 will now be wholly ; at_the disposal of my Lord, who hath bought. _me_with his blood, and will bring.me.to
§ 11. (7) Ladd, “thatthe people.of God persevere — in_this_covenant.to the end, Though the believer ee. yet he never disclaims his. Lord, re-
nor. ae Ler be said. to. break ‘that covenant,
wish that_faith continues. ‘which is the condition var : Indeed, those that have verbally covenanted, and
oe cordially, may tread under foot the blood of the
covenant as.an_unholy. thing. This” iss), -
made the conditi yea, of their con-__ i j ss, and of the continuance h
of_their justification, tho’ of th
ugh not of their first justi- | fication itself (y) But eternally blessed be that hand~
(x) Matt. x. 17. (y) John xv. 4—6-—9. viii. 31. Rev. ii. 26. 26. mi. 11, 12. Col. i. 23. Rom. xi. 22. |
68 THE CILARACTER OF THOSE
‘of love, which hath drawn the free promise, and sub- scribed and sealed to that which ascertains us, both of the grace which is the condition, and the kingdom which on that condition is. offered !
‘§ 12. Such are the essentials of this people of God. Not a full portraiture of them in all their excellencies, nor all the notes whereby they may be discerned. If beseech thee, Reader, as thou hast the hope of a Christian, or the reason of a man, judge’ thyself as one that must shortly be judged by a righteous God, and faithfully answer these questions. Tswill_ not in quire whether. thou remember the time.or the order of these workings. ofthe Spirit;. there.may be much up- certainty and mistake.in_that., If thou art sure they
at
oe wrought in thee _the matter is not so ¢
i, een But carefully exam aug
thou_been. thoroughly. + anced of 2 preve
pravation_throug che mee soul? and a prevailing
-~wickedness..through thy whole life? and how vile sin is? and that, by the covenant thou esse
the least. sin deserves.cternal death? Dost thou con- — sent to the law, that it is true and righteous, and perceive thyself sentenced to this death by it? Hast
thou seen the
utter_insufliciency of every. creature, either to be itself thy. Be ieee or the means. of re- moving.this thy misery? Hast. thou been convinced,
that thy happiness..is.only.in.God, asthe end; and in
Christ, as the way to him; and that thou must be ‘brought to God through Christ, or perish eternally?
Hast thou seen an absolute necessity of thy enjoying Christ, and the full sufficiency in him to do for thee
‘whatsoever thy case requires? Hast thou discovered -the excelJency of this pearl, to.be worth thy selling all to buy it %(s) . Have thy convictions been like those of ‘aman that thirsts; and not merely a change in opi-
nion,. produced by reading or education? ' Have both thy sin and misery been the abhorrence and burden
-of thy soul? Ifthou couldest not weep, yet couldest
(2) Matt. xiii. 46.
. WHO SHALL ENJOY THIS ‘REST.. 69
thou heartily groan under the insupportable weight of both? Hast thou renounced all thy own righte- ousness? Hast thou turned thy idols out of thy heart, so that the creature hath no more the sovereignty; — but is now,a servant to God and Christ? Dost thou accept of Christ as thy only Saviour, and expect thy justification, recovery, and glory, from him alone? ~ Are his laws the most powerful commanders of: thy ‘life and soul! Do they ordinarily prevail against the commands of the flesh, and against the greatest in- terest of thy credit, profit, pleasure, or life? Has Christ the highest room in thy heart and affections, so that, though thou canst not love him as thou wouldest, yet nothing else is loved so much ?—Hast ’ thou to this end made a hearty covenant with him, and delivered up thyself to him? Is it thy utmost care and watchful endeavour, that thou. mayest be found fa:thful in this covenant; and.though. thow. fall_into.sin, yet wouldest not renounce... thy. bar- gain,_nor..change,.thy Lord, nor give..up. thyself to. any other government..for_all..the..world?2—If this be truly the case, thou, art one of the people of God in: my text; and_as sure as the promise.of God. is true, this. blessed__yest..remains,.for.thee. Only see thou
found within, thee ; Feet casts except..thorough conversion. prevent..it, e_rest_of the saints belongs not..to thee. O
this, that thou wouldest consider thy latter end!”(d) that yet while thy soul is in thy body, and @ price in thy hand,(e) and opportunity and hope before thee, thine ears may be open and thy heart yield to the persuasions of God, that so thou mightest rest among
(a) John xv. 4. (b) Matt. xxiv. 13. (c) Heb. x. 38. (d) Deut. xxxii. 29. (e) Prov. xvii. 16.
‘
70 THE CHARACTER OF THOSE |
his people, and enjoy the inheritance of the saints in light ((f) | .
§ 13. That this rest shall be enjoyed by the people of God, is a truth which the scripture, if its testi- mony be further needed, clearly asserts in a variety of ways. As for instance, ‘‘ God is not ashamed to be called their God, for he hath prepared for them a city.(¢) They are styled vessels of mercy, afore pre- pared unto glory.(h) In Christ they have obtained the- earnest of an enheritance. Who can bereayve the Chris- tian of that rest, which is designed for them of God? —Scripture tells us, they are redeemed ‘to this rest. “ By the blood of Jesus we have boldness to enter into the holiest;"(2) either that enter means by faith and prayer here, or by full possession hereafter.--- Therefore the saints in heaven sing a new song unto Him who has “ redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation, and made them kings and priests unto God.(k) Either Christ then must lose his blood and sufferings, and never see the travail of his soul, or else there remaineth a rest to the people of God.---In scripture this rest is promised to them. As the firmament with stars, so are the sacred pages bespangled with — these divine engagements. Christ says, ‘‘ Fear not, lit- tle flock, for it is your Father's good pleasure to give you the kingdom.(/) I appoint unto you a kingdom, ‘as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom. ’(m) &e. &c.---All the means of grace, the operations of the © Spirit upon the soul, and gracious actings of the saints, every command to repent and believe, to fast and pray, to knock and seek, to strive and labour, to run and fight, prove that there remains a rest for the people of God. The Spirit would never kindle in us such strong desires after heaven, such love to. Jesus Christ, if we should not receive what we desire.
Cf) Col.1.12. " (g) Heb. xi. 16. (h) Rom. ix. 23. —
'(@) Heb. x. 19. (k) Rev. v. 8---10. (2 Luke xii. 32. ~ (m) Luke xxii. 29, 30. fi
WHO SHALL ENJOY THIS REST. 71
and Jove. He that “ guides our feet into the way of peace,”(”) will undoubtedly bring us to the end of eace.—How nearly are the means and end conjoin- ed! “The kingdom of heaven suffereth violence, and the violent take it by force.”(0) They that ~ “follow Christ in the regeneration, shall sit upon thrones of glory.”(p) Scripture assures us, that the saints have the beginnings, foretastes, earnests, and seals,
_ of this rest here. “The kingdom of God is within
them.(7) Though they have not seen Christ, yet loving him, and believing in him, they rejoice with joy unspeakable and full of glory; receiving the end of their faith, even the salvation of their souls.(7) They rejoice in hope of the glory of God."(s)— And_does_God.sealthem..with.that..Holy Spirit. of promise, whichis. the. earnest.of their_inheritance,
. and will he deny the full possession ?(t)---The_ scripture
also mentions, by name, those who have entered into this rest; as Enoch, Abraham, Lazarus, the thief that. was erecified with Christ, &e. And if there be a rest for these, sure there is a rest for all believers. But it ig vain to heap up scripture proofs, seeing it-is the very end of scripture to be a guide to lead us to this blessed-state, and to be the charter and grant by which we hold all our-title-to-it. . 4 14. Scripture not only proves, that this rest re- mains for the people of God, but also that it remains
for none but them; sa_that the rest. ee shall.
not the Son shall not see life, pat ie wrath of God abideth on him.(w) No whoremonger, nor unclean person, nor coyetous man, who is an idolater, hath an inheritance in the kingdom of Christ and of God.(x The wicked shall be fired into hell, and all the na- tions that forget God.(y) They all shall be damned,
(n) Luke i. 79. (0) Matt. xi. 12. ¢p) Matt. xix. 28. (q) Luke xvii. 21. (r) 1 Pet. i. 8, 9. (3) Rom. v. 2. (¢) Ephes. i. 13,14. (uw) Heb. xii. 14. (w) John iii, 3, 36.
(z) Ephes. v. 5. (y) Psalm ix. 17.
72 THE CHARACTER OF fHOSE >
who believe ‘not the truth, but have pleasure in un- righteousness.(z) The Lord Jesus shall come in flam-:
. ing fire, to take vengeance on them that know not — _ God, and that obey not the gospel of our Lord Jesus
—
es
Christ; who shall be punished with everlasting de-: struction from the presence of the Lord, and from: the glory of his power.”(a) Had the ungodly returned: before their life was expired, and been heartily will-: ing to accept of Christ for their Saviour and their. King, and to be saved by him in his way, and upon his most reasonable terms, they ——- have - been saved: ould The pleasures.of. s Ree lent than the glory of t the. saints. Satan’ offered. themthe.one,.and.God offered them. and they had free liberty, to.choose which they would, and they chose. the pleasures of sin. for a_season, betore the everlasting rest with Christ. And is it not a righteous thing, that they should be denied that which they would not accept? When God pressed them so earnestly, and persuaded them so importu- nately to come in, and yet they would not; where should they be but among the dogs without? Though man. be_so..wicked,.. that he. will. not-yield, till. the mighty power of grace prevail with him, yet still we may _truly_say,..that_he maybe. REMBEE CT God’s terms.’ His inability, being mortal, and in. wilful wickedness, is no more. excuse to } rr it is to.an adulterer, that_he cannot love his or to a malicious person, that he. cannot. but. hate be own brother: is he not so much. the worse, and de- serving of so much the sorer Tt punishment? Sinners shall lay all the blame on their own wills in hell for ever: Hell is a rational torment by conscience, according. to the nature of the rational subject.---If sinners could but then say, “‘ It was long of God, and not of us,” it _would_quiet their consciences, and ease thei se_their {ot ments,..and..make.hell..to. them. ut
hell. to.them.to be no hell, to_remember_ their wilfulnéss will feed_the fire, aud cause ¢ the worm worm of ‘conscience mever to die. (0)
(z) 2 Thess. ii. 12. ' (@) 2 Thess. i. 7---9. (0) Mark ix. 44.’
WHO SHALL ENJOY THIS REST 75
§ 15. It is the will of God that this rest shoula yet remain for his people, and not be enjoyed till they come to another world.—Who should dispose of the créatures, but he that made them? You may as well
ask, why have we not spring and harvest without
oak was once an acorn.—This life is our infancy: and
would we be perfect in the womb, or born at full stature? If our rest was here, most of God's provi- .
dences must be useless. Should God lose the glory of his church’s miraculous deliverances, and the fall of his enemies, that men may have their happiness here? If we were all happy, innocent, and perfect, what use was there for the glorious works of our sanctifi- cation, justification,....and..future..salvation?—If we wanted nothing, .we.should. not. depend_on.God_ so
closely, nor.call. uponhimso..carnestly.—How_little.
should he hear from..us, if we had what we would have? God would never have had such songs of praise from Moses at the Red Sea and in the wilderness, from Deborah and Hannah, from David and Heze- kiah, if they had been the chusers of their con- dition.—Iave not thy own highest praises to God, Reader, been occasioned..by.thy.dangers.ormiseries ? The greatest. glory and praise God has through the world, is for..redemption,.reconciliation, and_salva- tion by..Christ : and_.was not. man’s misery_the occa- sion.of. that.?---And.where.God_loses. the opportunity of exercising his mercies, man-must needs lose the happinessof enjoying them. Where God loses his praise, man will certainly lose his comforts. Oh the sweet comforts the saints. have had in return to their prayers! How should we know’ what a tender-hearted Father we have, if we hadg#ot, as the prodigal, been denied the husks of earthly’pleasure and profit? We should never have felt Christ’s tender heart, if we had not felt ourselves weary and heavy) en,’ hungry and
s
‘
TA THE CHARACTER OF THOSE ~ thirsty, poor and contrite. Itis.a delight to a soldier, or_traveller, to look back..on_his.
are over; and for a saint in_heayen to look back on. his. sins and _sorrows.upon..earth, his. fears and tears...
‘his enemies and dangers, his wants and. calamities,
must make his joy more joyful. Therefore the blesse
in praising the Lamb, mention his redeeming them out of every nation, and kindred, and tongue; and so out of their misery, and wants, and sms, and making them kings and priests to God. But if they. had. had. nothing, hut. content and rest_on earth, what
a ees moat te ee ne
room would there have been for these rejoicings here-
? §. 16. Besides, we are not capable of rest upon
earth.---Can a_soul that is so weak in grace, so prone
to_sin, so_nearly joined to such a neighbour as this . flesh, have full-content.and_rest in. such a_case? What
but our ireedom jrom sin, and impertec is. pestered, with all these, and 1 thal-continually ontinually! Why — do Christians so often cry out in the language of Paul, O wretched man that I am, who shall deliver me! (c) What makes them run . that_they may obtain, and. strive to enter in, i are.capable. ot rest .Jn_thelr present. condition ?--Any our bodies are incapable, as well as our souls. They are not now those sun-like bodies which they shall be, when. this corruptible. hath put on incorruption, and this mortal put on immortality. “T isons, and, our_burdens; so full of. infirmities and defects, that. we are fain to spend most of our time in repair- ing them, and. supplying their continual wants. Is it possible that.an.immortal soul should have.rest.in.such
a. mpered noisome.habitation,? Surely these sick- ly, weary, loathsome bodies, must be refined, before they. can be capable of enjoying rest.---The objects. we. here.enjoy.are_ insufficient. to afford us rest. Alas! what is there in all the world to.give us rest ?---They that_have..most..of_it, have the greatest burden.--- They.that.set.most by it, and rejoice. most.init, do all
(c) Rom. vii. 24.
WHO SHALL ENJOY THIS REST. 15
ery out at last of its vanity and vexation. Men pro-. ‘mise themselves.a heaven upon earth; but when they
come to.enjoy it, it flies from them. He that has any
regard to the work of the Lord, may easily see, that — the very end of them is to tales down our_ idols idols. to make us weary_of_ the world, and_seek our_re oux_restin., him. Where does he cross US most, but where we promise ourselves most content? If you have a child you dote upon, it becomes your sorrow. If you have a friend you trust in, and judge unchangeable, he be- comes your scourge. Is_this. a. place.or.state of rest ? And _as the objects_we here. enjoy are. insufficient. for
our_rest, so God, who_is sufficient, is here little en- joyed. It is. not. here that he hath _prepared_ the pre- sence- -chamber. of - his glory. He hath drawn the curtain between us and him. We are far from him as creatures, and farther as frail mortals, and. farthest as sinners. We hear now and then a word of com- fort from him, and receive his love-tokens, to keep up our hearts and hopes: i ah ne not our full en- joyment. ent fui sal eed by Him his
port tion, as. = one hath that shall be saved by. im,
d he crown, before we have overcome ? or for the prize, before we have run the race? or to receive our penny before we have work- “or to be rulers of ten cities, be- fore we have improved our ten talents? or to enter into the joy of our Lord, before we have well done as good and faithful servants? God will not altar the course of justice to give you rest before you have la- boured, nor the crown of glory till you have over- come. There is reason enough why our rest should remain till the life to come. Take heed then, Chris? :
tian Reader, ieee: ener ag eng HC “ 5: LeGDraeEeE
and...toil, nigh shania thee Doth thy poverty weary thee? thy sickness, thy bitter enemies, and
Ky r. : ie
76 THE CHARACTER OF THOSE «
unkind friends? It should be so here. Do the abo- minations of the times, the sins of professors, the hardening of the wicked, all weary thee? It must be so, while thou art-absent. from thy.rest. Do thy sins, and thy naughty distempered heart, weary.thee?’ Be thus. .wearied..more...and...more.......But..under—alL..this, weariness..art. thou willing to go. .to God. thy..zest! and to have thy warfare. accomplished? and .thy.race. and Jabour ended? If not, complain more of thy
own heart, and get it more weary, tl vesi_seemmare dgsirable.
§ 17-1 have but one thing more to add, for the i of this chapter,---that the souls of believers do enjoy inconceivable blessedness and glory, even while ~
be more plain than those words of Paul, We are
always confident,. Jnowing-that.whilst..
Wl MC M AQUI Oke . rather sojourning, 2 the body, we are absent from the
\
Lord, (for we walk by faith, not by sight.) We are cqnfident, I say, and willing rather to “be absent from the body, and_be present with the Lord Id) Ox those, I am in.a strait betwixt two, having a desire to depart, and to be Pit Christ, which -is far better 2e) It Paul had.not.... expected. to. enjoy..C Christ....till..the...resur- rection,... eee Se he..be..in.,..a.Stralt,..Of-Aesire..t0 depart? Nay,..should he not.. haye_been loth te.de- p verysame..grounds ? for while he was in the flesh, !
enough is that of Christ to the thief “ thou be with me in paradise. "( f--In the parable of Dives and Lazarus, it seems unlikely Christ would so evidently intimate and suppose the soul’s happiness . or misery presently after death, if there were no.such matter.(¢)---Our Lord’s argument for the resurrec- tion supposes, that, God being not the God of the dead, but of the living,(h) therefore Abraham, Isaac, and Ja-. cob, were then living in soul.---If the dlessedness of the dead that die in the *Lord,(i) were only in resting in
(d) 2 Cor. v. 6, 8. (e) Phil. i. 23. (f) Tuke xxii. 45. (g) Luke xvi. 19, 31. (A) Matt. xxii. 52. (2) Rev. xiv. 13
WHO SHALL ENJOY THIS REST. ry
the grave, then a beast ora.stone were as blessed;
nay, it_were evidently a. curse,.and. nota. blessing.
For was_not life.a,creat.mercy.? Was it not a greater
mercy to serve God and to do good, to enjoy all the
comforts of life, the fellowship of saints, the comfort
of ordinances, and much of Christ in all, than to lie
rotting in the grave? Therefore some farther blessed-
ness is there promised.—How else is it said, We are
come to the spirits of just men made perfect 2(k) . Sure, at
the..resurrection,...the...body...will..be..made.perfect. as
well as the spirit. Does not scripture, tell us, that Enoch and Elias are taken up already? and shall we
think they possess that glory alone? Did not Peter,
James, and John, see Moses also with Christ on the
mount? yet the scripture saith, Moses died. And is: it likely that Christ deluded their senses, in showing
them Moses, if he should not partake of that glory till
the resurrection ?—and is not that of Stephen as plain
as we can desire, Lord Jesus: receive my. spirit ? (1)
Surely, if the Lord receive it, it is neither asleep, nor
dead, nor annihilated; -but it is where he is, and
beholds his glory.---That of the wise man is of the
same import; The spirit shall return unto God who gave
at.(m)---Why are we said to have. eternal life; and
that to know God is life eternal; and that. a believer
on the Son hath everlasting life? or how.is the king-
dom of God within us? - be as_great an inter-
ruption of our life, astill the resurrection, this is no
eternal life, nor_everlasting Kingdom.---The cities of Sodom and Gomorrah are spoken of as suffering the ven-
Seance of eternal fire(n) And if the wicked already
suffer eternal fire, then no doubt but the godly enjoy
eternal blessedness.---When John saw his glorious re- , velations, he is said to be in the spirit, and to be car-
ried away in the spirit.(0). And when Paul was caught up to the third heaven, he knew not whether in the body
or out of the body.(p) This_implies, that-spirits are ca-
pable of these glorious things, without the help of their
(k) Heb. xii. 22,23. (2) Acts vii. 59. (m) Eccl. xu. 7, (x) Jude ver. 7. (c) Rev. 1. 10. iv. 2. (p) 2 Cor. xii. 2.
78 . THE CHARACTER, ETC:
bodies.—Is not so much implied when John says, J saw under the altar the souls of them that were slain for the word of God ?(¢)—When Christ says, Fear not them that kill the body, but are not able to kill the soul,(r) does
RECO ne nena Cregg
yet.the. souls. are. “sal alive ?—The eee Chrat “was alive when his body was dead, and therefore. e sa.shall £ be ours..too..... This appears_by..his_.words te the_thief, To-day. shalt thou. be-with.me in paradise; and also. by his voice.on the cross, Futher, into thy hands I commen my spirit.(s) If the spirits of those that were disobedient in the days of Noah were in prison,(t) that is, in a living and. suffering state; then certainly t
of the just_are in an. Therefore_faithful.
prisons of flesh, but..angels._ will. be__ their conyoy ; Christ, with all the perfected spirits of the just, will ‘be their companions ; ce, and God their happmess. When such die, they may boldly and believingly say, as Stephen, Lord Jesus, receive my spirit! and commend it, as Christ did, into a Father's hands.
(q) Rev. vi. 9. (r) Matt. x. 28. (8) Luke xxiii. 46. (t) 1 Pet. iu. 19, 20.
THE GREAT MISERY, ETC. 79.
CHAP. V. The great Misery of those who lose the Saint's Rest.
§. 1. The reader, if unregenerate, urged to consider what the loss of heaven will be. § 2. (I.) The loss of heaven particalarly in- cludes, § 3. (1) The personal perfection of the saints; § 4. (2) God. himself; § 5. (8) All delightful affections. towards God; § 6. (4) The blessed society of angels and_ glorified spirits. § 7. (II.)' The aggravations‘of the-loss of heaven: § 8. (1) The understanding of the ungodly will then be cleared; §.9. (2) also enlarged; § 10. (8) Their consciences: will make a true and close application; § 11. (4) Their. affections: will be more lively; § 12---18. (5) Their memories. will. be large and strong, § 19.. Conclusion of the chapter.
§ 1. Ir thou, Reader, art a stranger to Christ, and to the holy nature and life of his people, who are before described, and ‘shalt live and die in this condi- tion, let me tell thee, thou shalt never partake of the joys of heaven, nor have the least taste’of the saint's eternal rest. I may say, as Ehud, to Eglon, I have a message to thee from God ;(u) that 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 thy humble and hearty subjection to Christ would’ procure thy escape; he would then acknowledge thee for one of his people, and give thee a portion in the inheritance of his chosen.—If this might be the happy. success of my message, I should be so far from repining, like Jonah, that the threatenings of God are not exeeuted upon thee, that I should bless the day that ever God made me so happy a messenger. But if thou.end thy days in thy
(u). Judges ii. 20.
80 THE GREAT MISERY OF THOSE
unregenerate state, as sure as the heavens are over thy head, and the earth under thy feet, thou shalt be shut out.of the rest of the saints, and receive thy portion
in everlasting fire. I expect thou wilt turn upon me tell you who. they are_that shall be saved, and. who - Shut.out? I answer, I do. not_name thee, nor any other; I only conclude it. of the unregenerate in general, and of thee, if thou_be such a one. Nor do I go about to determine who shall repent, and who shall not; much less, that thou shalt never repent. Thad rather show thee what hopes thou hast before_ thee, if thou wilt not sit still, and lose them. - I
and say, When did God show you the book of life, or —
would far rather persuade thee to hearkenin_time, hefore. the door.be..shut.against..thee, than tell thee there is no.hope.of thy repenting and returning. But if-the foregoing ionof..the.people of: God does. -not_agree with the state.of thy soul, is it then a hard question, whether thou shalt ever be saved? Need I ascend up into heaven to know, that-without_holiness_ no.man.shall see the Lord; .or, that only the pure in heart_shall_see_God ; or, that_except_a_man be born again.he..cannot..enter..into..the,.kingdom of God ? Need J. go up.to -heaven, to inquire that of C which he came down. to_earth to tell us; and sent his Spirit_in_his.apostles.to_tell_us; and..which he and they. have left. upon..record_ to all. the wor 7—And though I know not the secrets of thy heart, and there- fore cannot tell thee thy name, whether it be thy state, or not; yet if thou art but.willing, and dili ! mayest know..thyself, whether. thou art..anheir of heaven.ornot. "Tis the main thing I desire, that if thou art. yet miserable, thou mayest discern and escape it. But how canst thou escape, if thou neglect Christ and salvation? . Tis as impossible, as for the devils themselves to be saved. Nay, God has more plainly and frequently spoke it in scripture of such sinners as thou art, than he has of the-devils. Methinks a sight ot thy case would strike thee with amazement and horror. When Belshazzar saw the fingers of a man’s hand that wrote upon the wall, his countenance was
-
WHO LOSE THE SAINT’S REST. 81
changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote. one against another.(w) What trembling then should seize on thee, who hast the hand of God himself-against thee, not m a sentence or two, but in the very scope of the scriptures, threatening the loss of an everlasting kingdom! Because I would fain have thee lay it to heart, I will show thee—the nature of thy loss of. heaven—together with its aggravations. |
§ 2. (1.) In their loss of heaven the ungodly lose— the saint’s personal perfection,---God _himself,---all delightful affections towards God,---and the blessed society of angels and saints.
§ 3. (1) The glorious -personal perfection which the saints enjoy in heaven, is the great loss of the un- godly. They lose that shining lustre of the body, sur- passing the brightness of the sun at noon-day. ‘Though
the bodies of the wicked will be raised more spiritual than they were upon earth, yet that will only make them capable of the more exquisite torments. They — would be glad then, if every member were a dead member, that it might not feel the punishment in- flicted on it; and if the whole body were a rotten - earcase, or might lie down again in dust; Much more do they want that moral perfection which the blessed partake of: those holy dispositions of mind; that cheerful readiness to do the will of God; that perfect rectitude of all their actions. Instead of these, they have that perverseness of will, that loathing of good, that love to evil, that violence of passion, which they had on earth. “Tis true, their understandings will be much cleared by the ceasing of former tempta- tion, and experiencing the falsehood of former delu- . sions. But they have the same dispositions still; and fain_would_ they commit the same sins, if they could :, they want but opportunity. There will be a greater difference.between. these wretches,.and the glorified Christians, than there is betwixt a toad and the sun in the firmament. The rich man’s purple and fine
_ (w) Dan. v. 5, 6. 3, Te
ee lee,
in_his_househol
82 THE GREAT MISERY OF THOSE
linen and sumptuous fare, did not so exalt him above
Lazarus, while at his gate full of sores
§ 4. (2) They shall have no comfortable relation to God, nor communion with him. As they did not like to_retain God. in. their knowledge,...but.said unto him, Depart from us, for we desire not the know- Jedge of thy ways; so God will abhor to retain then
h he i t x. “le will never admit eres the inheritance of his, saints, nor endure them to stand in his presence, but will profess unto them, “‘ I never. knew you; depart from me, ye that work iniquity.” They are ready now to lay as confident claim to Christ
and heaven, as if they were sincere believing saints.
The -swearer, the drunkard, the whoremaster, the worldling, can say, Is not God our Father as well as yours? But when Christ separates his followers
- from his foes, and his faithful friends from his de- -ceived flatterers, where then will be their presump-
tuous claim! Then they shall find that God is not their Father; because they would_not_be his people. As they would not consent that God by his Spirit should dwell in. them, so the tabernacle of wicked- ness shall have no fellowship with him, nor the wick- ed inhabit the city of God. Only they that walked with God here, shall live and be happy with him in heaven.---Little does the world know what a loss that
- soul hath, who_loses God! What a dungeon would
earth be, if it had.lost the sun! what a loathsome carrion the body, if it had lost the soul! yet all these are nothing to the loss of God. As the enjoyment of God is the heaven of the saints, so the loss of God is the hell of the ungodly. And as the enjoying of God is the enjoying of all, so the loss of God is the loss of all.
§ 5. (3) They also lose all delightful affections to- wards God :---that-transporting knowledge ;. those de-
lightful. views_of bis. glorious face ;...the inconceivable
pleasure.of Joving-him; theapprehensions of his infi- nite love.to.us; the.constant joy.of his saints; and the rivers.of consolation.with.which he satisfies them.---
WHO LOSE.TILE SAINTS REST. 83
Is it nothing to lose all this? The employment of a king’ in ruling a kingdom, does not so far exceed that of the vilest slave, as this heavenly employment, ex- ceeds that of an earthly king. God suits men’s em- ployments to their natures. Your hearts, sinners, _ were never set upon God in your lives, never warmed with his love, never longed after the enjoyment of him; you had no delight in speaking or hearing of him; you would rather have continued on earth, if you had known how, then be interested in the glori- ous praises of God. Is it meet then that you should be members of the celestial choir? “3 § 6. (4) They shall be deprived of the blessed so- ciety of angels and glorified saints. Instead of being _ companions of those happy spirits, and numbered with those triumphant kings, they must be members of the corporation of hell, where they shall have com- _ panions of a far different nature and quality. Scorn- ing and abusing the saints, hating them, and rejoicing in their calamities, was not the way to obtain their blessedness. Now you are shut out of that company, from which you first shut out yourselves; and are se- parated from them, with whom you would not be joined. You could not endure them in your houses, nor towns, nor scarce in the kingdom. You took them, as Ahab did Elijah, for the 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 owing to them. When they were dead or banished, you were glad they were gone, and thought the country well rid of them. - They molested you by faithfully reproving your sins. Their holy :conversation troubled your consciences, - to see them so far excel you. It was a vexation to you to hear them pray, or sing praises in their fami- lies. And is it any wonder if you be separated from them hereafter? The day is near when they, will trouble’ you no more. Betwixt them and you will be a great gulph fixed. Even in this life, while the saints were mocked, destitute, . afflicted, tormented, and“ while they had their personal imperfections; yet,
84 THE GREAT MISERY OF THOSE
in the judgment of the Holy Ghost, they were such of whom the world was not. worthy.(«) Much more a. will the world be of their fellowship in Saath
§ 7. (11) [know many will be ready to think they could Spare these things in this world well enough;
and why may they not be without them in the world to come? Therefore to:show them that this loss of heaven will then be most tormenting, let them now consider,—their__understandings..will be cleared to know. their _loss,—-and_have more more.enlarged apprehen- — sions concerning. it.;—their_consciences.will make a closer-application. of it.to.themselves ;---their affections will _no longer be . stupified, ---nor their memories be treacherous.
-§ 8. (1) The understanding of the ungodly. will then be cleared to know..the..worth,.of | they have lost. _Now they lament not their loss of _ God, because they never knew his excellence; nor - the loss of that holy employment and society, for they | were never sensible what they were worth. A man that has lost a jewel, and took it but for a common stone, is never troubled at his loss; but when he
comes tm Know achat he. doin — — ee it.
ETE ste greens
phases sh epighe and. life, are. better... eer
bour_than.the..things...of. -another..world; but when these things have left them in misery, when they ex- perience the things which’ before they did but read and hear of, they will be of another mind. They would not believe that water would drown, till they were in the sea; nor the fire burn, till they were cast - into it: but when they feel, they will easily believe: All that error of mind which made them set light by God, and abhor his worship, and vilify his people, — will then be confuted and removed by experience. Their knowledge shall be increased, that their sor-
rows. may be increased.. Poor souls! they “would be (v) Heb. xi..36, 38.
WHO LOSE THE SAINT'S REST~ 85. -
comparatively happy, if_their. -understandings...were wholly taken from. them,.if.theyhad.no..more.know- ledge than, idiots, or brutebeasts; or if they knew ‘no more in hell, than they did upon earth, their loss would less trouble them. How happy would they then think themselves, if they did not know there is such a place as heaven! Now, when their knowledge would help to prevent their misery, they will not know, or will not read or study that they may know; therefore when their knowledge will but feed their consuming fire, they shall know whether they will or not. They..are.now.in a dead sleep, and. dream they_are_the happiest.men..in.the world; but when, death..awakes..them, how will their, judgments be changed in a moment !—and they that would not see, shall then see, and be ashamed.
§ 9. (2) ‘As their understanding will be cleared, so it will be more enlarged, and made mote -capacious
to conceive the worth of that glory which. they have
lost. ‘The strength of their apprehensions, as well as the truth of them, will then be increased. What deep apprehensions of the wrath.of.God, the mad- hess of sinning, the misery of sinners,..haye those souls that now. endure this. misery, in comparison with those on earth that do but hear of it! What sensibility of the worth of life has the condemned man that is going to be executed, compared with what he was wont to have in the time of his prospe- rity! Much more will the actual loss of eternal blessedness make the damned ‘exceedingly appre- hensive of the greatness of their loss; and as a large - vessel will hold more water than a shell: ; so will their more enlarged understandings contain more matter . to feed their torment, than their shallow i can how do. a 10. oe hei al Eee ee arr to emselves, anit lhe ccdsdiacly: tend. to increase. their tor- ment, It will then be no hard matter to them to s say, _ “ This is my ve and this is my everlasting remedi-
86 _ THE GREAT MISERY OF THOSE
less misery!” The want of this self-application is the main cause why they are so little troubled now. ~ They are hardly. brought to believe that there is such a state of misery; but more hardly to believe that it is like to be their own. This makes so many sermons — lost to them, and all threatenings and warnings in vain. Leta minister of Christ show them: their misery ever so plainly and faithfully, they will not be - persuaded they are so miserable. Let him tell them of the glory they must lose, and the sufferings they must feel, and they think he means not them, but some notorious sinners. .[t is one of the hardest things in the world, to bring a wicked man to know that he is wicked, or to make him see himself in a state of — wrath and condemnation. Though they may easily find by their strangeness to the new birth, and their enmity to holiness, ;that they never were partakers of them; yet they as verily expect to see God and be saved, as_if_they werethe_most.sanc!
the_world. How seldom do men cry out, after the plainest discovery of their state, J am the man! or acknowledge, that if they die in their present condi- tion they are undone for ever! But when they sud- denly find themselves in the land of darkness, feel themselves in scorching flames, and see they are shut_ out_of the presence of Go “God for. for ever, then the applica-
tion of .God’s.anger. to. to.themselves: “will be. the_ sasie st - matter in the. world... They.will thn roar out. these
forced. confessions, O my misery! O my folly! O my inconcewable, irrecoverable loss !
§ 11. (4) Then will théir affections likewise be more lively, and no longer stupified. A hard heart now makes heaven and hell seem but trifles. We - have showed them everlasting glory and misery, and they_are-as_men asleep ; our.words.are.as_stones cast_ against.a wall, which. fly.back in-ourfaces, We talk af terrible things, hut_it_is.to.dead.men; we search the. wounds, but they. never.feel us; we speak to rocks,..rather. than..to.men; the earth will as soon tremble..as_they. But when these dead souls are re-
WHO LOSE THE SAINT'S REST. . $7
vived, what passionate sensibility! what working affections! what pangs of horror! what depth of sorrow, will there then be! How violently will they fly in their own faces! How will they rage against their former madness! The lamentations of the most affectionate wife for the loss of her husband, or of the tenderest mother for the loss of her children, will be nothing to theirs for the loss of heaven. O the self-accusing and self-tormenting fury of those forlorn creatures! How will they even tear their own hearts, and be God’s executioners upon themselves! As themselves were only the meritorious cause of their sufferings, so themselves will be the chief exe- cutioners. Even Satan, as he was not so great a cause of their sinning as themselves, he will not be so great an instrument of their torment. How happy would they think themselves then, if they. were turned into rocks, or any thing that had neither pas- sion nor sense! How happy, if they could then feel as lightly as they were wont to hear! if they could sleep out the time or execution, as they did the time of the sermons that warned them of it! But their stupidity is gone; it will not be.
§ 12. (5) Their memories will moreover be as large and strong as their understanding and affections.— Could they but lose the use of their memory, their loss of heaven being forgot, would little trouble them. Though they would account annihilation a singular
e ICO ¥}
ence; so by these
u ot G rth perpetual the joys of his pres must they feed u | of his absence. Now they have no leisure to consider, nor any room in their memories for the things of another life: but then they shall have nothing else to do; their memories shall have no other employ-
ment. God would have had the doctrine of their
88 THE GREAT MISERY OF THOSE
eternal state written on the posts of their doors, on their hands and hearts; he would have had them mind it, and mention it when they lay down and rose up, when they sat in their house, and when they walked by the way; and seeing they rejected this counsel of the Lord, therefore it shall be written always before them in the place of their thraldom, that which way soever they look, they may still behold it. It will torment them to think of the greatness of the glory they have lost. If it had been what they could have spared, or a loss to be repaired with any thing else, it had been a smaller matter. If it had been health or wealth, or friends, or life, it had been no-
thing. But, O! to lose that exceeding eternal weight _
of glory! It: will also torment them. to think of the possibility they once had of obtaining it. Then they will remember, ‘‘ Time was, when I was as fair for the kingdom as others. I was set upon the stage of the world: if [ had played my part wisely and faith- full, I might now have had possession of the inlé- ritance. 1 might. haye. been among yonder. blessed saints, who am. now..tormented with. Anese. damne fiends. The Lord did set before me life a mre ro and having chose death, 1 dosome. sean The. prize was held out before me; if I had. run well, I might have obtained it; if I had striven, I might have had the victory ; if I had fought valiantly, I had been crowned.” It..will..yet..more..torment them to remember, that their obtaining the ¢ eae not only.possible, but very probable. It ‘wil nd then em to fis «I had ‘once.the.gales.of the Spirit rea tohave assisted.me. I was proposing to be another man, to bave cleaved to Christ, and forsook the world. I was_almost_resolved_to_have J for_God.__I_.was once..even_turning from my base seducing lusts. I had cast off my old companions; and was associating with the godly. . d . back, lost.my hold, and broke my promises. I was almost persuaded to be a real Christian, yet I conquered those persuasions. What workings were in
WHO LOSE THE SAINTS REST. 89
my heart, when a faithful minister pressed home the truth! O how fair was I once for heaven! had_it, and yet I have lost it. Had I followed on to seek the Lord, I had now been blessed among the saints.” -
§ 13. It will exceedingly torment them to remem- ber their lost opportunities. ‘‘ How many weeks, and months, and years, did I lose, which, if I had improved, I might now have been happy! Wretch that I was! could I find no time to study the work, for which [ had all my time! no time among: all my labours to labour for eternity! Had I time to eat, and drink, and sleep, and none to save my soul? had I time for mirth, and vain discourse, and none ' for prayer? could I take time to secure the world, and none to try my title to heaven? O precious time! I had once enough, and now I must have no more. I had once so much, I knew not what to do with it; and now it is gone, and cannot be recalled. O that I had but one of those years to live. over- again! how speedily would I repent! | how earnestly would I pray! how diligently would » I hear! how closely would I-examine my state! how strictly would I live!. But it is now. too late, alas! too late.”
§ 14. It will add to their calamity to remember how often they were persuaded to return. ‘‘ Fain would the minister have had me escape these torments. With what love and compassion did he beseech me! and yet I did but make a jest of it. How oft did he convince me! and yet I stifled all these convictions. How did he open to me my very heart! and yet I was loth to know the worst of myself. O how glad ‘would he have been, if he could have seen me cor- dially turn to Christ! My godly friends-admonished me. hey told me what would become of my wil- fulness and negligence at last: but I neither believed, nor regarded them. How long did God himself con-_ descend to entreat me! How did the Spirit strive
with my best, _as if he was.loth to take ‘a denial! a 3. ‘ M ' b
90 THE GREAT MISERY OF THOSE >
How did Christ stand knocking one sabbath after another, and crying to me, “‘ Open, sinner, open thy heart to thy Saviour; and I will come in, and sup with thee, and thou with me! Why dost thou delay? How long shall thy vain thoughts lodge within thee? Wilt thou not be pardoned, and: sanctified, and made happy ? when shall it once be?” O how the recollec- tion of such divine pleadings will passionately trans- port the damned with self-indignation! Must I tire out the patience of Christ? must I make the God of heaven follow me in vain, till I had wearied him with crying to me, Repent, return? O how justly is that patience now turned into fury, which falls upon me with irresistible violence ! When the Lord cried to me, Wilt thou not be made clean? when shall it once be? my heart, or at least my practice, answered, Never. And now. when I cry, How long shall it be till I am freed from this torment? how justly do I receive the same answer, Never, never.”
§ 15. It will also be most cutting to remember on what easy terms they might have escaped their mi- sery. This work was not to remove mountains, nor conquer kingdoms, nor fulfil the law to. the smallest tittle, nor satisfy justice for all their transgressions. The yoke was easy, and the burden light, which Christ would have laid upon them. It —was_but_to repent, and cordially..accept him for.their Saviour ; to_renounce..all..other-happiness, and.takethe-Lord for their supreme.good; to renounce the world and the flesh, and submit to his meek and gracious govern- ment; and to forsake the ways of their own devising, and walk in his holy delightful way.—‘ Ah,” thinks the poor tormented wretch, ‘‘ how justly do I suffer
_ all'this, who would not be’ at so small pains to avoid
it! Where was my understanding, when I neglected that gracious offer? when I called the Lord a hard | master, and thought his pleasant service a bondage,
- and the’ service of the devil and the flesh the only
freedom? Was I not a thousand times worse than mad, when I censured the holy way of God as need-
f
) i
WHO LOSE THE SAINTS REST 91 less preciseness? when I thought the laws of Christ too strict, and all'too much that: I did for the life to come? What would all sufferings for Christ and well-doing have been, compared with these sufferings that I must undergo for ever? Would not the heaven ° which I have lost have recompensed all my losses? and should not all my sufferings have been there for- gotten? What if Christ had bid me do some great matter; whether to live in continual fears and sor- rows, or to suffer death a hundred times over; should I not have done it?—how much more when he only said, ‘‘ Believe and be saved. Seek my face and thy soul shall live. Take up thy cross, ” and follow me, and I will: give _ thee everlasting life.” rracious : ! erms! .O cursed wretch, that would not be. persuaded. to accept them ! mi;
“§ 16. This also will be a-most tormenting consi- deration, to remember what they sold their eternal welfare for. When they compare the value of the pleasures of sin, with the value of the recompence of _ reward, how will the vast disproportion astonish them ! to think of the low delights of the flesh, or the ap- plauding breath of mortals, or the possessing heaps of gold; and then to think of everlasting glory, *‘ This is all I had for my soul, my God, my hopes of blessed- ness!” It cannot possibly be expressed, how these thoughts will tear his very heart. Then will he ex- claim against his folly, ‘‘ O miserable wretch! did I set my soul to sale for so base a price? did I part with my God for a little dirt end dross; and sell my Saviour, as Judas, for a little silver? I had but a dream of delight, for my hopesof heaven; and, now I am awaked, it is all vanished. My morsels are now turned to gall, and my cups to wormwood. When they were past my taste, the pleasure perished. And is this all that I have had for the inestimable treasure ? What a mad, exchange did I make!. What if I had gained all the world, and lost my soul? But, alas! how small.a part of the world was it, for which I gave
they_were. punished for another man’ 's.transgressions ;
92 THE. GREAT MISERY» OF THOSE
up my part in glory!” O that sinners would think of this, when they are swimming in the delights of the flesh, and studying how to be rich and honourable in the world! When they are desperately venturing upon known transgression, and sinning against the checks of conscience.
§ 17. It will add yet more to their torment, when they consider that they most wilfully procured their own destruction. Had.they been forced to sin, it would much abate the rage of their, consciences; or if
or anyother had been_the chief author.of.th But to think it was the ;
and that none in the world could have forced ‘ligan
to sin against their wills; this will be a cutting thought. ‘‘ Had I not enemies enough in the world, (thinks this miserable creature,) but I must be an enemy to myself? God..would..never..give..the devil, nor.the.world, so much.more.power.overme.as. to force me. to..commit.-the, least... icannaieesienee _They. sould but_entice; it was myself that. yielded and. did th
evil.—And must I lay hands upon. my-pwn soul; and imbrue.my.hands in my own blood? Never had I so great an enemy as myself. Never did God offer any good to my soul, but I resisted him. He hath heaped
-merey upon me, and renewed. one deliverance after
another, to draw my heart to him; yea, he hath gently chastised me, and made me groan under the fruit of my disobedience; and though I promised largely in my affliction, yet never was I heartily will ing to serve him.” Thus will it gnaw the heart. of these sinners, to remember that they were the cause of their own undoing ;. and that they wilfully and ob- stinately persisted in their-rebellion, and were mere
volunteers in the service of the cae
§ 18. The wound..dn..their.. iences will be yet deeper, when they shall not only mere Fo it was their own doing, but that they were at so much cost and pains for their own danmation. What great un- dertakings did they engage in to effect their ruin; to .
2 “WHO LOSE THE SAINTS REST. 93 Dame 1 ecornagaent to-ovexcome-the-pawerof
subdue thé power of. reason, and sitehheJeniiassinel! All this they understood and performed. Though | they walked in continual danger of the wrath of God, and knew he could lay them in the dust, and east them into hell, in a moment; yet would they run upon all this. O the labour it cost sinners ‘to be damned! Sobriety, with health and ease, they might have had at a cheaper rate; yet they will rather have gluttony and drunkenness, with poverty, shame, and sickness. Contentment they might have, with ease and delight; yet they will rather have covetousness and ambition, though it cost them cares and fears, labour of body, and distraction of mind. Though their anger be -self-torment, and revenge and envy ‘consume their spirits; though uncleanness destroy their bodies, estates, and good names; yet will they do and suffer all this rather than suffer their souls to be saved. With what rage will they lament their folly, and say, ‘“‘ Was damnation worth all my cost and pains? Might I not have been damned on free cost, but I must. purchase it so dearly? I thought I could have been saved without so much ado; and. could I not have been destroyed without so much ado? Must I so laboriously work out my own damnation, when God commanded me to work out my own salvation? If I had done as much forheaven as I did for hell, I had surely had it. I cried out of the tedious way of godliness, and the painful. course of self- denial; and yet I could be at a great deal more pains for Satan, and for death. Had_,I loved Christ as strongly as_I did my pleasures, and profits, and 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, for buying them so dear, rather than have heaven when it was pur- chased to my hands!” § 19. O that God would psa phe ‘Reader, to take the thoughts. now, for preventing the in- ; conceivable calamity_of faking them. up.in hell as thy
04. THE GREAT MISERY OF THOSE
own tormentor! Say not, that they are only imagi- nary. Read what Dives thought, being in ae As the joys, of heaven are chiefly enjoyed. - tional. .soul.in.its.rationaL.actings, so.must
hell.be. eater As_they will be. meal, 0a they f feel and act as men.
e
CHAP. VI.
The Misery of those, who, besides losing the ‘Saint's Rest, _ lose ee TUTE of Time, and ba es the Torments
of He
§ 1. The connexion of this with the preceding chapter. § 2. a ) The enjoyments of time which the damned lose: § 3: (1) Their presumptuous belief of their interest in God and Christ ; § 4. 2) All their hopes ; § 5. (8) All their peace of conscience ; § 6. (4) All their carnal mirth; § 7. (5) All their sensual de- lights. § 8. (IL.) The torments of the damned are exceeding
great: § 9. (1) The principal author of them is God himself; . 10. (2) The place or state of torment: § 11. (8) These tor. ments are the effects of divine vengeance; § 12. (4) God will take pleasure in executing them ; & 13. (5) Satan and sinners
- themselves will be God’s executioners: § 14 (6) These tor- ments will be universal; § 15. (7) without any mitigation;
_§ 16. (8) and eternal. N 17. The obstinate sinner convinced of his folly in venturing on these torments; § ue and entreated to fly for safety to Christ.
§ 1. As godliness hath the promise of the life that now is, and of that which is to come; and if we seek first the kingdom of God and his mghteous- ness, then all meaner things shall be added unto us: so also are the ungodly threatened with the loss both of temporal and spiritual blessings ; and because they sought not first God’s kingdom and righteous- : ness, therefore shall they lose both it and that which - they did seek, and there shall be taken from them
(y) Luke xvi.
WHO LOSE THE SAINTS REST. 95
that little which they have.—If ‘they could but have kept their present enjoyments, they would not have much cared for the loss of heaven. If they had lost and forsaken all for Christ, they would have found all again in him: for he would have been all in all to them. But now they have forsook Christ, for other things, they shall lose Christ, and that also for which they forsook him; even—the enjoyments of time— besides suffering the torments of hell.
§ 2. .) Among the enjoyments of time, they shall particularly lose—their presumptuous belief of their interest in the favour of God, and the merits of Christ ;—all their hopes ;—all their false peace of conscience ;—all their carnal: mirth, and all their sen- sual delights. !
§ 3. (1) They shall lose their presumptuous belief of their interest in the favour of’ God, and the merits of Christ. This false belief now supports their spirits, and defends them from the terrors that would otherwise seize upon them. But what will ease their trouble, when they can believe no longer, nor rejoice any longer? Ifa man be near to the greatest mischief and yet strongly conceit that-he_is in safety, he may _be_as cheerful as_if all were well. If there were no more to make a man happy, but to believe that he is so, or shall be so, happiness would be far more com- mon than it is like to be. As true faith is the leading grace in the regenerate, so is false faith the leading vice in the unregenerate. Why do such multitudes sit still, when they might have pardon, but that they _vetily think they are pardoned already? If you could ask thousands in hell, what madness ‘brought them thither? they would most of them answer, ‘‘ We made sure of being saved, till we found ourselves damned. We would have been more earnest seekers of regeneration, and the power of godliness, but we verily thought we were Christians before: _We have flattered ourselves into these torments, and now there is no remedy.” Reader, I must in faithfulness tell thee, that the confident belief of their good state, | which the careless, unholy, unhumbled multitude, so
96 THE GREAT MISERY OF THOSE
commonly boast of, will prove in the end but a soul-— damning delusion. There is none of this believing in hell. It was Satan’s- stratagem, that being blindfold’ they might follow. him the more boldly; but then he. will uncover their eyes, and they shall see where they are.
_§ 4..(2) They shall lose also all their hopes. In this life, though-they were threatened with the wrath of God, yet the hope of their escaping it bore up their hearts. We cannow scarce speak with the vilest
‘ drunkard, or swearer, or scoffer, but he hopes to be
saved. for all this. O happy world, if salvation were as common as this hope! Nay, so strong are men’s hopes, that they will dispute the cause with Christ himself at judgment, and plead their havmg eat and drank in his presence, and prophesied in his name, and in his name cast out devils; they will stiffly deny that ever they neglected Christ in hunger,
“nakedness, or in -prison, till he confutes them with -
the sentence.of their condemnation. O the sad state of those men, when they must bid farewell te all their - hopes! When a wicked man dieth, his expectation shall perish; and the hope of unjust men perisheth(2) The eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.(a) The giving up the ghost is a fit, but’terrible, resemblance of a wicked man giving up his hopes. As the soul de- parteth not from the body without the greatest pain; —
_ so doth the hope of the wicked depart. The soul
departs from the body suddenly, in a moment, which hath there delightfully continued so many years; just so doth the hope of the wicked depart. The soul will never more return to live with the body in— this world; and the hope of the wicked takes an everlasting farewell of his soul. A miracle of resur- rection shall again unite soul and body, but there shall be no such miraculous resurrection of the damned’s hope. Methinks it is the most pitiable sight this world affords, to see such an ungodly person dy- mg, and to think of his soul and his hopes departing - . (2) Prov. xi. 7. (a) Job xi. 20. .
WHO LOSE TIE SAINTS REST. Q7
together. With what a sad change he appears in ano- ther world! Then if a man could but ask that hope- less soul, “‘ Are you as confident of salvation as you were wont to be?” -what a sad answer would be re- turned! O that careless sinners would be awakened to think of this in time! Reader,—rest—not-til-theu- canst_give a_reason..of all thy.hopes, grounded..upon scripture..promises.; that. they purify thy, heart.;..that they quicken thy..endeayours..in..godliness,,...that..the more thou_hopest.the lessthou. sinnest,.,.and. the...more exact is thy obedience. If thy hopes be such as these, go on in the strength of the Lord, hold fast thy hope, and never shall it make thee ashamed. But if thou_hast,not one sound.evidence, of..a..work.of.grace | op_thy soul, cast_away. thy.hopes.....Despair.of ever being saved, except, thou be born again; or of seeing God... pathout holiness; or.of. _haying part. in.Christ, except thou love him above father or mother, or thy own life. This kind of despair is one of the first steps to heaven. If a man be quite out of his way, what must be the first means to bring him in again ? ? He must despair of ever coming to his journey’s end in the way that he is in.- If his home be eastward, and he is going westward, as long as he hopes he is right he will go on; and as long as he goes on hoping, he goes farther amiss. When he despairs of coming home, except he turn. back, then he will re- turn, and then he may hope. Just so it is, sinner, with thy soul: thou art born out of the way to heaven, and hast proceeded many a year; thou goest on and hopest to be saved, because thou art not so bad as many others. Except thou throwest away those hopes, and seest that thou hast all this while been quite out of the way to heaven thou wilt never return and be saved. There 1s nothing in the world more likely to keep thy soul out of heaven, than thy false _hopes_ofbeing..saved while thou.art.out.of the way.to salvation. See then how it will aggravate the misery of the damned, that with the loss of heaven, they shall lose all that hope of it which now supports ee 4,
98 THE GREAT MISERY OF THOSE ,
§ 5. (3) They will lose all that false "peace of con- science-.which.makes. their present ] life’so_easy-~"Who would think, that sees how quietly the multitude of the ungodly live, that they must very shortly lie down in everlasting flames ! from the-fears.of hell as_an_ obedient, believer ;..and. fer. the..moast... part haye_less..disquiet,.of mind. than...those..who.shallbe saved. Happy.men, if this peace..would prove lasting!
“ When they shall say, Peace and safety, then sudden destruction.cometh upon them, as trayail upon a woman with child; and_they. shall not escape."(6) O cruel peace, which ends in such a war! The soul of every man by nature is Satan’s garrison : all is at, peace in such a man till Christ comes, and gives it terrible alarms of judgment and hell, batters it with the ord- nance of his threats and terrors, forces it to yield to his mere mercy, and take him for the governor; then doth he cast out Satan, “‘ overcome him, take from him all his armour wherein he trusted, and divideth his spoils,” (c : If therefore thou art yet in that first peace, never think it will endure.
Can thy soul have lasting peace, in_enmity with Christ ! Can_ be. have peaceagainst homGod_proclaims_war! Lt
W.
good, than.tha . r_care and shake thee out of thy falca peak, and make thee lie down at the feet of Christ, and say, Lord, What wouldst thou have me to do? and so receive from him a better and a surer peace, which will never be - quite broken, but be the beginning of thy everlasting peace, and not perish in thy ‘perishing, as the ground- less tia of the world will do.
§ 6. (4) They shall lose all their carnal mirth. They will themselves say of their laughter, Jé is mad ; and of their mirth, What doeth it ?(d) Tt was but as the ~cracklings of thorns under a pot.(e) It made a blaze for a while, but it was presently gone, and returned no.
(6) 1 Thess. v. 3. (c) Luke xi. 22. (d) Eccles. ii. 2. (ce). Eccles. vu. 6.
- WHO LOSE THE SAINT'S. REST. { 99 ~~
more. The talk of death and judgment was irksome to them, because it damped their mirth. They could not endure to think of their sin and danger, because these thoughts sunk their spirits. They knew not what it was to weep for sin, or to humble themselves under the mighty hand of God. They could laugh away sorrow, and sing away cares, and drive away those melancholy thoughts. To meditate and pray, they fancied would be enough to make them miser- able, or run mad. Poor souls, what a misery will that life be, where you shall have nothing but sorrow; intense, heart-piercing, multiplied sorrow; when you shall neither have the joys of saints, nor your own former joys! Do you think there is one merry heart in hell? or one joyful countenance, or jesting tongue? You now cry, a little mirth is worth a great deal of sorrow. But, surely, a little godly sorrow, which would have ended in eternal joy, had been worth much more than all your foolish mirth; for the end of such mirth is sorrow.
§ 7. (5) They shall also lose all their sensual de- lights. That which they esteemed their chief good, their heaven, their God must they lose, as well as God himself.—What a fall will the proud ambitious ‘man have from the top of his honours! As his dust and bones will not be known from the dust and bones of the poorest- beggar; so neither will his soul be honoured and favoured more than theirs. What a number of the great, noble, and learned, will be shut out of the presence of Christ! They shall not find their magnificent buildings, soft beds, and easy couches. They shall not. view their curious gardens, - their pleasant meadows, and plenteous harvests.— Their tables will not be so furnished, nor attended. - The rich man is there no more clothed in purple and fine linen, nor fareth sumptuously every day. There is no excepting the admiration of beholders. They - _ shall spend their time in sadness, and not in sports and pastimes. What an alterdtion will they then find? The heat of their lust will be then abated.
100 THE GREAT MISERY OF THOSE,
How will it even cut them to the heart to look each ether in the face! What an interview will there then be, cursing the day that ever they saw one another! O that sinners would now remember, and say, “ Will these delights accompany us into the other world? Will not the remembrance of them be then our tor- ment? Shall we then take this partnership in vice for true friendship? Why should we sell such lasting in- comprehensible joys for a taste of seeming pleasure ? Come, as we have sinned together, let us pray together that God would pardon us; and let us help one another towards heaven, instead of helping to deceive and de- stroy each other.” O that men knew but what they desire, when they would so fain have all things suited to the desires of the flesh! Itis but to desire their temp- tations to be increased, and their snares strengthened.
~ § 8. (II) As the loss of the saint’s rest will be ag- graved by losing the enjoyments of time, it will be much more so by suffering the torments of hell. The exceeding greatness of such torments may appear by considering,—the principal author of them, which is God himself;—the place or state of torment ;—that these torments are the fruit of divine vengeance ;— that the Almighty takes pleasure in them ;—that Satan and sinners themselves shall be God’s execu- tioners ;—that these torments shal! be universal, with- out mitigation,—and without end.
§ 9. (1) The principal author of hell torments is God himself. As it was no less than God whom the sinners had offended, so it is no less than God who will punish them for their offences. He hath prepared those torments for his enemies. His continued anger will still be devouring them. His breath of indigna- tion will kindle the flames. His wrath will be an in- tolerable burden to their souls. If it were but a creature they had to do with, they might better bear it. Woe to him that falls under the strokes of the Almighty! Jt is a fearful thing to fall into thé hands of the living God(f) It were nothing in comparison
-(f) Heb. x. 31.
-» WHO LOSE THE SAINT'S REST. 101
to this, if all the world were against them, or if the strength of all creatures were united in one to inflict their penalty. They had now rather venture to dis- please God than displease a landlord, a customer, a master, a friend, a neighbour, or their own flesh ; but then they will wish a thousand times in vain, that they had been hated of all the world, rather than have lost the favour of God. What a consum- ing fire is his wrath? Ifit be kindled here but a little, - how do we wither like the grass? How soon doth our strength decay, and turn to weakness, and our beauty to deformity! The flames do not so easily run through the dry stubble, as the wrath of God will consume these wretches. They that could not bear a prison, or a gibbet, or a fire, for Christ, nor scarce a few scoffs, how will they now bear the devouring flames of divine wrath.
§ 10. (2) The—place_or state of torment. is_pur-. posely ordained to glorify the justice of God. When God ‘would glorify his power, he made the worlds. The comely order_of-all his creatures declareth his wisdom. His. providence.is shown in_sustaining all things.—When a spark of his wrath kindles upon the. earth, the whole. world,..except..only eight per- sons, are drowned ; Sodom, Gomorrah, ‘Admah, and — Zeboiim, are burnt with fire from heaven ;_ the sea shuts her mouth upon some; the earth opens and swallows up others; the pestilence destroys by thou- ‘sands. What a standing witness of the wrath of God ‘is the present deplorable state of the Jews! Yet the glorifying the mercy and justice of God, is intended ‘most eminently for the life to come. As God will then glorify his mercy in a way that is now beyond, the ‘comprehension of the saints that most enjoy it;
so also will he manifest his justice to be indeed the
-- justice of God. The everlasting flames of hell will
not_be. thought too hot for the rebellious; and. when they have there burned. through millions. ‘of. ages, he will not repent him of the evil which is pefallenth them. Woe to the soul that is thus set up as a butt, for the
' 102 THE GREAT MISERY OF THOSE _
wrath of the Almighty to shoot at! and as a bush that must burn in the flames of his jealousy, and never be consumed ! se
. § 11. (3) The torments of the damned must be extreme, because they are the effect of divine ven- geance. Wrath is terrible, but revenge is implacable. When the great God shall say, “« My rebellious crea- tures shall now pay for all’ the abuse of my patience. Remember how I: waited your leisure in vain, how I stooped to persuade and entreat you. Did you think I would always be so slighted?” Then will he be re- venged for every abused mercy, and for all their neglects of Christ and grace. O that men would foresee this, . and please God better in preventing their woe!
§ 12. (4) Consider also, that though God had rather men would accept of Christ and mercy, yet when they persist in rebellion he will take pleasure in their execution. He tells us, Fury is not in me; yet he adds, Who would set the briers and thorns against me in batile? I would go through them, I would burn them together.— Wretched creatures! when he that made them will not have mercy upon -them, and he that formed them will show them no favour.(g) As the Lord rejoiced over them to do them good; so the Lord will rejoice over them to destroy them, and to bring them to nought.(h) Woe to the souls whom God rejoiceth to punish! He will laugh at their calamity, he will mock when their fear cometh ; when their fear cometh as desolation, and their destruction cometh as a whirlwind; when distress and anguish cometh upon them.(i) Terrible thing, when none in heaven or earth can help them but God, and he shall rejoice in their calamity. .Though scripture - speaks of God’s laughing and mocking, not literally, but after the manner of men; yet it is such an act of God in tormenting the sinner, which cannot otherwise be more fitly expressed. .
§ 13.. (5) Cénsider that Satan and themselves shall be God’s executioners. He that was here so
(g) Isa. xxvii. 4, 11. (A) Deut. xxviii. 63. (2) Prov. i. 26, 27. |
WHO-LOSE THE SAINT’S REST. 103
successful in drawing them from Christ, will then be the instrument of their punishment, for yielding to his temptations. That is the reward he will give them for all their service; for their rejecting the commands of. God and. forsaking Christ, and neg- lecting their souls, at his persuasion.’ If they had served Christ as faithfully as they did Satan, he would have given them a better reward. It is also most just, that they should be their own tormentors, that they may see their whole destruction is of them- selves; and then who can they complain of but them- selves ?
§ 14. (6) Consider also that their torment will be universal. As all parts have joined in sin, so must they all partake in the torment. The soul, as it was the chief in sinning, shall be the chief in suffering ;
’ and as it is of a more excellent nature than the body,
so will its torments far exceed bodily torments; and _ as its joys far surpass all sensual pleasures, so the pains of the soul exceed corporeal pains.---It is not only a soul, but a sinful soul, that must suffer. Fire will not-burn except the fuel be combustible; but if the wood be dry, how fiercely will it burn! The guilt of their sins will be to damned souls like tinder fo gunpowder, to make the flames of hell take hold upon them with fury.---The-bodymust—also.-beax_its part. That body which was_so. carefully looked. to, so_tenderly cherished, so_.curiously, dressed; what must it now endure! How are its haughty looks now taken down! How little will those flames regard. its eomeliness and beauty! Those eyes which were wont to be delighted with curious sights, must then see nothing but what shall terrify them! an_angry God above them, with. those_saintsswvhom. they..scorned enjoying the. glory..which..they..have. lost;.and..about. them will be only devils. .andodamned.souls. How will they look back, and say, ‘‘ Are all our feasts, and games, and revels, come to this!”. Those ears aie were. accustomed to music and songs, shall hear the shrieks and cries‘of their damned companions ; chil-
104. THE GREAT MISERY OF THOSE
dren crying out against their parents, that gave them encouragement and example in evil; husbands and wives, masters and servants, ministers and people, magistrates and subjects, charging their misery upon one another, for discouraging in duty, conniving at sin, and being silent, when they should have plainly foretold the ‘danger.---Thus will soul and body be companions in woe.
§ 15. (7) Far greater will these torments be, be- cause without mitigation. In this life, when told of hell, or if conscience troubled their peace, they had comforters at hand; their carnal friends, their busi- ness, their company, their mirth. They could drink, — play, or sleep away their sorrows. But now all these remedies are vanished. ‘Their hard, presumptuous, unbetieving heart, was a wall to defend them against trouble of mind. Satan was himself their comforter, as he was to our.first mother; ‘‘ Hath God said, ye shall not eat ?---ye shall not surely die. Doth God tell you, that you shall lie in hell? It is no such mat- ter; God is more merciful.---Or if there be a hell, what need you fear it? Are not you Christians? Was not the blood of Christ shed for you?” Thus as the Spirit of Christ is the comforter of the saints, so Satan is the comforter of the wicked. Never was a thief more careful lest he should awake the people, when he is robbing the house, than Satan is not to awaken a sinner. But when the sinner is dead, then
Satan hath done flattering and comforting. Which
way then will the forlorn sinner look for comfort? They that drew him into the snare, and promised him . safety, now forsake him, and are forsaken themselves. His comforts are gone, and the righ-
teous God, whose forewarnings he made light of,
will now make good his word against him to the least tittle. ~ “
§ 16. (8) But the greatest aggravation of these torments, will be their_eternity. When a thousand millions of ages are past, they are as fresh to begin as the first day. If there were any hope of an end,
WHO LOSE THE SAINT'S REST. 105
it would ease the damned to foresee it, but for ever is an intolerable thought. They were never weary of sinning, ner will God be weary of punishing. They neyer heartily repented of sin, nor will God repent of their suffering. They broke the laws of the eter- nal God, and therefore shall suffer eternal punish- ment. They knew it was an everlasting kingdom which they refused, and what wonder if they are everlastingly shut out ef it? Their immortal souls were guilty of the trespass, and therefore must im- mortally suffer the pains. What happy men would they think themselves, if they might have lain still in © their graves, or might but there lie down again! How will they call and ery, “‘ O death, whither art thou now gone? Now come, and cut off this doleful life, O that these pains would break my heart, and end my being! O that I might once at last die! O that I had never had a being!” These groans will the thoughts of eternity wring from their hearts. They, were wont to think sermons and prayers long; how long then will they think these endless torments !— What difference is there betwixt the length of their pleasures and their pains! the one continued but a moment, the other endureth through all eternity. Sinner, remember how time is almost gone. Thou art standing at the door of eternity: and death is waiting to open the door, and put thee in: Go, sleep out a few more nights, and stir about a few more ‘days on earth, and then thy nights and days shall. end; thy thoughts, and cares, and pleasures, shall all be devoured by eternity; thou must enter upon the state which shall never be changed. As the joys of heaven are beyond our conception, so are the | pains of hell. ti t_is inconcel
-§ 17. But methinks I see the obstinate sinner des- perately resolving, “‘If I must be damned, there is no remedy: rather than I will live as the scripture requires, I will put it to the venture; I shall escape as well as the rest of my neighbours, and we will “even bear it as well as we can.” Alas! poor creature,
,
PY
Anat. claps of thunder;
106 THE GREAT MISERY OF THOSE
Jet me beg this of thee, before thou dost so flatly
resolve, that thou wouldest Jend me thy attention to a few aceeer and weigh them with thes ‘Teason of
thy._skengi! Te atc ae thes "strength. of stu to‘resist the fire; or as s chaff to oe rnd oc as st before 1 1e fierce | “whirlwind ind ? If thy er were
as iron, and thy bones as brass; if thy foundation were: as the earth, and thy power as the heavens; yet
shouldst thou ps
How much. ‘more when thou: art but a piece of breath-' ing clay, kept a. few days from being eaten with worms by the mere support and favour of him
-' whom thou art thus resisting !---Why dost thou
tremble at the signs of PAimighty: power and wrath?
shes of lightning ;_ or'that’ “unseen power which- rends i pieces the mighty oaks, and tears down the strongest buildings; or at the plague when it rages around thee? ? If thou hadst seen
_the plagues of Egypt, or the earth swallow up Da-
than and Abiram, or Elijah bring fire from — n to destroy the captains and their companies, » muld not any of these sights have daunted thy spirits ? How then canst thou bear the plagues of hell ?---Why art thou dismayed with such small sufferings as befal: thee here? a tooth-ache, a fit of the gout or: stone, the loss of a limb, or falling into beggary and dis- grace? And yet all these laid together will be one day accounted a happy state, in comparison of that which is suffered in hell. --Why does. the approach of death so much affright thee? O how cold/it strikes to thy heart! and would not the grave be accounted a paradise compared with that place. of torment which thou slightest ?---Is it an intolerable thing to burn part. of thy body, by holding it in the fire? what then will it be to suffer’ ten thousand times more for ever’ in hell?---Why does. the thought or nention of hell occasion any disquiet in thy spirit ? yd canst thou endure the torments themselves #---: Why doth the rich man complain to Abraham. ofhis
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“WHO: LOSE THE SAINTS. REST: | .07
torments in hell? or thy dying companions lose their courage, and change their haughty language? Why cannot these make as light of hell as thyself ? ? Didst: thou never see or speak with a man under despair ? how uncomfortable was his talk! how burdensome his life! nothing he. possessed did him good: he had no sweetness in meat or drink: the sight of friends troubled him: he was weary. of life, and fearful of ee". If the misery of the damned can be endured,
y cannot.a man more easily endure these foretastes of hell? What if thou shouldest see the devil appear to thee in some terrible shape; would not thy heart fail thee, and thy hair stand on an end? and how wilt thou endure to live for ever, where thou shalt have no other company but devils and the damned; and shalt not only see them, but be tormented with them and by them? Let me, once more ask, If the’ wrath of God be so light, why did the Son of God himself make so great a matter of it? It made him sweat as it were great drops. of blood falling down to the ground. _The ‘Lord of life cried, My soul is exceed- ing sorrowful even unto death. And on the cross, My God, my God, why hast thou forsaken me? Surely if any one could have borne these sufferings easily, it would have been Jesus Christ. He had another measure of strength to bear it than thou hast. Woe to thee, sinner, for ity ? - Dost thou think to find it tolerable to thee, which was so heavy to Christ? Nay, the Son of God is cast into a bitter agony and bloody sweat, only under the curse of the law; and. yet thou, feeble, foolish creature, makest nothing to bear also the curse of the gospel, which requires a much sorer punishment.(g). The good Lord bring thee to thy right mind hy repentance, lest thou buy thy wit at too dear a rate!
§ 18. And now, Reader, I demand thy resolution ! What use wilt thou make of all this? shall it be lost to thee? or wilt thou consider it in good earnest ? Thou hast cast away many a warning of God; wilt
—_
a) Heb. x. 29.
108 THE GREAT MISERY OF THOSE
thou do so by this also? Take heed, God will not al- ways stand warning and threatening. The hand of revenge is lifted up, the blow is coming, and woe to him on whom it lighteth! Dost thou throw away the book, and say, it speaks of nothing but hell and dam- nation?—thus thou useth also to complain of the preacher. But wouldst thou not have us to 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 thon perish in ~ ease and silence, and have us to perish with thee, ~ rather than displease thee by speaking the truth? If thou wilt be guilty of such inhuman cruelty, God forbid we should be guilty of such sottish folly. This kind of preaching or writing is the ready way to be hated ; and the desire of applause is so natural, that few delight in such a displeasing way. But consider, Are these things true, or ate they not? If they were not true, I would heartily join with thee against any that fright people without a cause. But if these _ threatenings be the word of God, what a wretch art thou that wilt not hear it, and consider it! If thou art one of the people of God, this doctrine will be a comfort to thee, and not a terror. If thon art 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. * Preachmg heaven Vand mercy to thee, is entredting thee to. seek them, and. not. reject them; and preaching hell, is but to persuade..thee..to.avoid.it. Ifthou—wert quite past hope. of.escaping.it, then.it.were.in.vain.to.tell thee of hell ;.but_as.long.as thou art alive, there is hope | of _thy recovery, ond. shcsiives, ll seta ea? used..to.awake.thee-from-thytethargy. Alas! what heart can now. possibly: conceive, or what tongue express, the pains of those souls that are under the - wrath of God! Then, sinners, you will be crying to Jesus Christ, O mercy! O pity, pity on a poor soul! Why; I do now, in the name of the Lord Jesus, cry to thee, O have mercy, have pity, man, upon thy own soul! Shall God pity thee, who will not be entreated
WHO LOSE THE SAINTS REST. 109
sto pity thyself? If thy horse see but a‘pit before him, thou canst scarcely force-him in; and wilt thou so obstinately cast thyself into hell, when the danger is foretold thee? Who can stand before the indignation of the Lord? and who can abide the fierceness of his anger ?(/h) Methinks thou shouldest need no more words, but presently castaway the soul-damning sins, and wholly deliver up thyself to Christ. Resolve on it immediately, and let it be done, that I may see thy . face in rest among the saints. May the Lord persuade thy heart to strike this covenant..without any longer
delay! - But if thou be hardened unto death, and there, be no remedy, yet. say not another, day but that, thou wast faithfully warned, and hadst a friend, that. would
fain have prevented thy damnation.
(hy Nahum i. 6.
110 NECESSITY OF DILIGENTLY
CHAP. VIL.
The Necessity of diligently seeking the Saint's Rest. —
§ 1. The saint’s rest. surprisingly neglected ; particularly, § 2. by the worldly-minded, § 3. the profane multitude, § 4. formal pro-. fessors, § 5—8. and by the godly themselves, whether magis-- trates, ministers, or people. § 9. The author mourns the neg- lect, and excites the reader to diligence, by considering, § 10; ‘the ends we aim at, the work we have to do, the shortness and
- uncertainty of our time, and the diligence of our enemies } § 11. our talents, mercies, relations to God, and our afflictions ;
- § 12. what assistances we have, what principles we profess, and our certainty never to do enough; § 13. that every grace tends to diligence, and to trifle is lost labour; that much time is mis- spent, and that our recompence and labour will be proportion- able; § 14. that striving is the divine appointment, all men do or will approve it, the best Christians at death lament their want of it, heaven is often lost for want of it, but never obtained without it; § 15. God, Christ, and the Holy Spirit, are in ear- nest ; God is so in hearing and answering prayer, ministers ir their instructions and exhortations, all the creatures in serving us, Sinners in serving the devil, as we were once, and now are, in worldly things ; and in heaven and hell all are inearnest. § 16.
. The chapter concludes with proposing some’ awakening ques- tions to the ungodly, and § 17. also to the godly.
§ 1. Ir there. be so certain and glorious a rest for the saints, why is there no more industrious seeking after it? One would think, if a man did but once hear of such unspeakable glory to be obtained, ‘and believed what he heard to be true, he should be transported with the vehemency of his desire after it, and should almost forget to eat and drink, and should care for nothing else, and speak of and inquire after nothing else, but how to get this treasure. And yet people who hear of it daily, and profess to believe it as a fundamental article of their faith, do as little mind it or labour for it, as if they had never heard of any such thing, or did not believe one word
oe
: SEEKING- THE SAINT'S REST. 111
they hear. ‘This reproof is’ more particularly appli- cable to—the worldly-minded,—the profane multi- tude,—the formal _professers, and_even_ to the godly € § 2. The- worldly-minded are so taken up in seeking the things below, that they have neither heart nor time to seek this rest. O foclish sinners,
beyond madness. See what riding and running, what scrambling and catching, for_a thing of nought, while eternal rest.lies neglected! . What contriving and caring to get a step higher in the world than their brethren, while they neglect. the kingly dignity of the saints! What insatiable pursuit of fleshly pleasures, while they look on the praises of God, the joy of angels, as a tiresome burden!’ What un- wearied diligence in raising their posterity, enlarging their possessions, (perhaps for a poor living from hand to mouth,) while judgment is drawing near;~ but how’ it shall go with them, never puts them to one hour's consideration! What rising early, and
‘sitting up late, and labouring from year to year, to
maintain themselves and children in credit till they die ; but what shall follow after they never think on! Yet these men cry, “ May we not be saved without so much ado?” How early do they rouse up their ser- vants to their labour; but how seldom do they call them to prayer or reading the scriptures! What hath this world done for its lovers-and friends, that it is so eagerly followed, and painfully sought after, while Christ and -heaven stand by, and few regard them? Or what will the world do for them for the time to come? The common entrance into it is through anguish and sorrow. The passage through it is with contiiual care and labour. . The passage out of it is the sharpest of all. O unreasonable be- witched men! will mirth and pleasure stick close to you ?- Will gold-and worldly glory prove fast friends
to you in the time of your greatest need? Will they
hear your cries in the-day of your calamity? At the hour
112 | § #$WNECESSITY OF DILIGENTLY
of your death, will they either answer or relieve you? Will they go along with you to the other world, and bribe the Judge, and bring you off clear, or purchase you a place among the blessed? Why then did the rich man want a drop of water to cool his tongue? 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 treatise ? Can there be the least hope of any of these? Ah, yile deceitful world! how oft have we heard thy most | faithful servants at last complaining; ‘“ Oh, the world hath deceived me, and undone me! It flattered me in my prosperity, but now it turns me off in my necessity, ‘If I had as faithfully served Christ, as I have seryed it, he would not have left me thus comfortless and hopeless.” Thus they complain; and yet succeeding sinners will take no warning. :
§ 3. As for the profane multitude, they will not be persuaded to be at so much pains for salvation, as to perform the common outward duties of religion, If they have the gospel preached in the town where they dwell, it may be they will give the hearing to it one part of the day, and stay at home the other; or if the master come to the congregation, yet part of his family must stay at home. If they want the plain and powerful preaching of the gospel, how few are there in a whole town’ who will travel a mile or two
to hear abroad; though they will go many miles to —
the market for provisions for their bodies! They know the scripture is the law of God, by which they must — be acquitted or condemned _in judgment. ;.. and_ that the man_is. blessed. who_delights..in the law.of the Lord, and.in_his.law.doth..meditate day and night; yet will they not be at pains to read a chapter once a day. If.they carry a bible to church, and neglect it all the week, this is the most use they make of it. Though they are commanded to pray without ceasing, and to pray always; yet they will neither pray con- stantly in their families, nor in secret. Though Daniel would rather be cast to the lions, than forbear praying three times a day in his house, where his enemies
€
SEEKING THE SAINT'S: REST. 113
might hear him; yet these men will rather venture to be an eternal prey to Satan, the roaring lion, than thus seek their own safety. Or their cold and heartless prayers invite God to a denial: for among men it is taken for granted, that he who asks but slightly and seldom, cares not much for what he asks. They judge themselves unworthy of heaven, who think it is not worth their more constant and earnest requests. If every door was marked, where families do not morn- ing and evening earnestly seek the Lord in prayer, that his wrath might be poured out upon such prayer- — less families, our towns would be as places overthrown by the plague, the people being dead within, and the mark of judgment without. I fear, where one house would escape, ten would be marked out for death; and then they might teach their doors to pray, “ Lord have mercy upon us,” because the people would not pray themselves. But especially if he could see what men do in their secret chambers, how few would. you find in a whole town that spend one quarter of an hour, morning and night, in earnest supplication to God for their souls! O_how_little.do.these.men.set by_eternal_rest!.'Thus.do_ they slothfully neglect all endeavours for their_own welfare, except.some. public duty.in the congregation, which custom or credit engages them to. Persuade them to read good books, learn the grounds of religion in their catechism, and sanctify the Lord’s day in prayer, and meditation, and. hearing the word, and forbearing all worldly thoughts and speeches; and what a tedious life do they take this to be! as if they thought heaven were not worth doing so much for.
§ 4. Another sort are. _formal,.professors,..who_will be_ brought to an outward duty; but to the inward work of religion they.will never be persuaded. They. will. preach, or hear, or read, or.talk..of heayen,..or pray in their families, and take part with the persons or causes that are good, and desire to be esteemed among the godly: but you can never. bring them to the more spiritual duties ; =i to be constant and fer-
.
114 NECESSITY OF-DILIGENTLY
all; to prepare to die, and willingly leave all to go to Christ. Hypocrites will never be persuaded to any of these.—If any hypocrite entertains the gospel with joy, it is only in. the surface of his soul; he never gives the seed any depth of earth: it changes his opinion, but never melts and new-moulds his heart, nor sets up Christ there in full power and au- thority. As his religion lies most in opinion, so does his chief business and conversation. He is usually an ignorant, bold, conceited dealer in controversies; ra- ther than an humble embracer, of known truth, with love and obedience. By his slighting the judgments and persons of others, and seldom talking with ‘seri- ousness and humility of the great things of Christ, he shows his religion dwells in the brain, and not in his heart. The wind of temptation carries them away asa feather, because his heart is not established with Christ and grace. He never in private conversation humbly bewails his soul's. imperfections, or tenderly acknow-
‘ledge his unkindness to Christ ; but gathers his ‘great-
est comforts from his being of such a judgment or party.—The like may be said of’ the worldly hypo- crite, who chokes the gospel with the thorns of
. worldly cares and desires. He is convinced that he
must be religious, or he cannot be saved; and there- fore he reads and hears, and prays, and forsakes his former company and courses ; but he resolves to keep his hold of present things. His judgment may say,
God is the chief good; but his heart and affections
never said so. The world hath more of his affections than God, and therefore it is his god. Though he does not run after opinions and novelties, like the former, yet he will be of that opinion which will best serve
SEEKING THE SAINTS REST 115
chis worldly advantage. And as one whose spirits are ‘enieebled by some pestilential disease; so this man’s spirits being possessed by the plague of a worldly dis- position, how feeble is he in secret prayer! how su- perficial in examination and meditation! how poor in heart-watchings! how nothing at all in loving and walking with God, rejoicing in him, or desiring him! —So that both these, and many other sorts of hypo- crites, though they will go with you in the easy out- ‘side of religion, yet will never be at the pains of in- -ward and spiritual duties.
§ 5. And even the godly themselves are. too lazy seekers_of their everlasting..rest,... Alas! what. a_dis- | proportion 1s tnere bekween out. light_and heat! our profession.and_ prosecution! 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 perform the work of God! how we hear, as if we heard not! and pray, as if we prayed not! and examine, and me- -ditate, and reprove sin, as if we did not! and en- joy Christ, as if we enjoyed him not! as if we had ‘dearned to use the things of heaven, as the apostle teacheth us to use the things of the world! Whata frozen stupidity has benumbed us! we are dying, ‘and we know it, and yet we stir not; we are at ‘the door of eternal happiness or misery, and yet we ‘perceive it not; death knocks, and we hear it not ¥* Cod and Christ call and cry to us, “ To-day, if ye -will hear my voice, harden not your hearts: work while it is day, for the night cometh when none can -work: now ply your business, labour for your lives, -lay out all your strength and time: now or néver!” -and yet we stir no moré 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 we make! Lord, what a senseless, ‘earthly, hellish thing, is a hard heart! Where is the ‘Iman that is in earnest a Christian! Methinks men every-where make but a trifle of their eternal state.
5
116 NECESSITY OF DILIGENTLY
They_look after it but alittle by the bye; they do not sare it the business of pS Sen it ron eee myself of the same disease, with what tears should T mix this ink! with’ what groans should I express these complaints! and with what heart-grief should I mourn over this universal deadness ! ree
§ 6. Do magistrates among us seriously perform their work? are they zealous for God? do they build up his house? are they tender of his honour ? do they second the word? and fly in the face of sin and sinners, as the disturbers of our peace, and the
_ only cause of all our miseries? Do they improve all their power, wealth, and honour, and all their influ- ence, for the greatest advantage of the kingdom of Christ, as men that must shortly give an account of their stewardship ?
§ 7. 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 demonstration of the Spirit, and deal with sin as the destroying fire in our towns, and by force pull men out of it? Do we persuade peo- ple, as those should that know the terrors of the Lord? Do..we..press..Christ,.and.regeneration, and faith, .and.holiness, believing that, without these, men_cannever-have life? Do our bowels. yearn over the ignorant,.careless,.....and.....obstinate. maulti-
* tude? When.we.look.them.in. the face, do.our.-hearts melt--over- them, lest-.we-.should...neyer_see. their faces_in rest? Do we, as Paul, tell them, weeping, of their flesaly and earthly disposition? and teach them publicly, and from house to house, at all seasons and with many tears? and do we entreat them, as for their soul’s salvation? Or rather, do we not study to gain the approbation of critical hearers ; as if a minister’s business were of no more weight but to tell a smooth tale for an hour, and look no more after the people to the next sermon? Does not car- nal prudence control our fervour, and make our discourses lifeless, ‘on subjects the most piereing ?
.
SEEKING THE SAINT'S REST. DME
How gently do we handle those sins, which will so cruelly handle our people’s souls! In a word, our ’ want of seriousness about -the things of heaven, charms the souls of men into formality, and brings them to this customary careless hearing, which undoes them. May the Lord pardon the great sin of the ministry in this thing! and,’ in particular, my own !
§ 8. And are the people more serious than magis- trates or ministers? How can it be expected? Rea- der, look but to thyself, and resolve the question. Ask conscience, and suffer it to tell thee truly, Hast thou.set thy. “eternal rest. before _ thine eyes..as.the great. business..thau..hast.to.do_in_this world? Hast ’ thou-watched and laboured, with all thy might, that no man take thy crown? Hast thou made haste, lest thou shouldest come too late, and die before thy work be done? Hast thou pressed on through crowds of
opposition towards the mark of the prize of the high.
calling of God in Christ Jesus, still reaching forth unto those things which are before? Can conscience _ witness your. secret...cries,...and..groans,..and..tears ? Can. your family..witness,...that. you. taught. them the fear of the Lord, and. warned them not to. go to that place of. torment,? Can your ministers witness, that he has heard you cry out, “* What shall I do to be saved?” and that you have followed him with
complaints against your corruptions, and with ear- °
nest inquiries after the Lord? Can your neighbours about you witness, that you reprove the ungodly, and take pains to save the souls of your brethren? Let all these witnesses judge this day between God and you, whether you are in earnest about eternal rest. You can tell by his work, whether your ser- vant has loitered,, though you did not see him; so you may by looking at your own work. Is your love to Christ, your faith, your zeal, and other graces, strong or weak ? What are your joys? What_is your-assurance? Is all in order with you? Are you
Pie tice this should be the.day?._.. Do the souls, ©
118 NECESSITY OF DILIGENTLY
among whom you have conversed, bless you? Judge by this, and it will quickly appear whether you have ~ been labourers or loiterers.
§ 9. O blessed rest, how unworthily art thou neg- lected! O glorious kingdom, how art thou underva- lued! Little know the careless. sons of men, what a state they set so light by.- If they once knew it, they would surely be of another mind. Ihope thou, Rea- der, art sensible, what..ades _ about..eternal..rest.;..and...how,..deeply..thou..hast. been guilty..of this thyself. And I hope also thou wilt not now suffer this conviction to die. Should the physician tell thee, Jf you will observe but one thing, I doubt not to cure your disease ; wouldest thou not ob- serve it? So I tell thee, if hag wilt observe but this one thing. for thy soul, I make no doubt of thy salvation ;—shake...off.. thy sloth,..and. eomeaeaied strength, and be a Christian indeed ; A Anew not. then what_can. hinder. thy. happiness. s far as thou art gone from God, seek..him. with all thy heart, and no doubt. thou shalt find him. As unkind as thou hast ‘ been to Jesus Christ, seek him heartily, obey him unreservedly, and thy salvation is as sure as if thou _hadst it already. But full as Christ's satisfaction ls, free as the promise is, large as the mercy of God is; if thou only talk of these, when thou shouldest eagerly © entertain them, thou wilt be never the better for them: and if thou loiter, when thou shouldest Jabour, thou wilt — lose the crown. Fall to work then speedily and serious- ly, and bless God that thou hast yet time todoit. And to’show that I urge thee not without cause, I wil] here add a variety of animating considerations. Rouse up thy spirit, and, as Moses said to Israel, set thy heart unto all the words which I testify unto thee this day ; for it is not avain thing, because it is your life.(h) May the Lord open thy heart, and fasten his counsel effectually upon thee !
§ 10. Consider how reasonable it is, that our diligence should be answerable to the ends we aim
meee ae mee
(4) Deut. xxxi. 46, 47.
a
SEEKING THE SAINT'S REST. 119
at, to the work we have to do, to the shortness and uncertainty to our time, and to the contrary dili-
gence of our enemies.—The ends of a Christian’s.
desires and endeavours are so great, that no human understanding on earth can comprehend them. What is so excellent, so important, or so necessary, as the glorifying of God d, the saliation of our. own and. other men’s souls, by escaping. the torments of hell, and possessing the glory | any heayen ?—And can a man be too_much_ affected with. things..of .such moment? Can he desire them too earnestly, or love them too strongly, or labour for them too diligently? Don’t we know, that if our prayers prevail not, and our labour succeeds not, we are undone for ever ?’—The work of a Christian here is very great and various. The soul must be renewed; corruptions...must..be mortified ; custom, . temptations, and worldly in- terests, must be conquered ; flesh must be. subdued ;
life, friends, and. credit,.. must.be. slighted ;..conscience ,
on good grounds be quieted; and assurance of pardon and salvation..attained. Though God must give us
these without_our.merit, yet_he will not.give them >
without our.earnest..seeking and labour, Besides, there is much. knowledge to, be got, many ordinances to_be used, and duties to be performed ; every age, year, and day; every place we come to; every per- son we deal with; every change of our condition ;
still require the renewing of our labour: wives, chil- dren, servants, neighbours, friends, enemies, all of them call for duty from. us.—Judge, then, whether men that have so much business lying ‘upon their hands should not exert themselves; and whether it be their wisdom either to delay or loiter.—Time passes on. Yet a few days, and we shall be here nomore. Many diseases are ready to assaultus. We, that are now preaching, and hearing, and talking, and walking, must very shortly be carried, and laid in the dust, and there left to the worms in darkness and corruption; we are almost there already; we know not whether we shall ous another sermon, or
on.
120 © NECESSITY OF DILIGENTLY
sabbath, or hour. How active should they be, who know they have so short a space for so great a work! —And we have enemies that are always plotting and labouring for our destruction. How diligent is Satan in all kind of temptations ?—Therefore be sober, be vigilant ; because: your adversary the devil, as a roar- ing lion, walketh about, seeking whom he may devour. Whom resist, stedfast in the faith.(i) How diligent are all the ministers of Satan! False teachers, scof- .. _ fers, persecutors, and our inbred corruptions, the most busy and diligent of all! Will a feeble resist- ance serve our turn? Should not we be more active for our own preservation, than our enemies are for our ruin?
§ 11. It should excite us to diligence, when we consider our talents, and our mercies, our relation to God, and the affliction he lays upon us. The talents which we have received are many and great. What people breathing on earth have had plainer in-, structions, or more forcible persuasions, or more con- stant admonitions, in season ahd out of season? Ser- mons, till we have been weary of them; and sab- _ baths, till we profane them; excellent books in such plenty that we knew not which to read. What peo-— ple have had God so near them? or have seen so much of Christ crucified before their eyes? or have had hea- ven and hell so open unto them? What speed should such a people make for heaven !' How should they fly, that are thus winged! And how swiftly should they sail, that: have wind and tide to help them! A small Measure of ‘grace beseems not such a people, nor will an ordinary diligence in the work of God excuse them, All our lives have been filled with mercies. ‘ God hath mercifully poured out upon us the riches of sea and land, of heaven and earth. We are fed and clothed with mercy. We have mercies within and without. To number them, is to count the stars on the sands of the sea-shore. If there be any difference betwixt hell and earth, yea, or heaven and earth, then certainly
(i) 1 Pet. v. 8, 9.
SEEKING THE SAINTS REST. 121
we have received mercy. If the blood of the Son of God be mercy, then we are engaged to God by mercy. Shall God think nothing too much, nor too goed for us; and shall we think all too much. that we do for him? , When I compare my slow and un- profitable life, with the frequent and wonderful mer- — cies received, it shames me, it silences me, and leaves me inexcusable. Besides our talents and mercies, our relations to God are most endearing. Are we his children, and do we not owe him our most tender | affections and dutiful obedience? .Are we the spouse of Christ, and should we not obey and love him? Tf he be a Father, where is his honour ? and.if he be a Master, where is his fear 2m) We-call him Master, and Lord, and we say weill.n) :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, which. servants undergo to please their masters, judge and condemn those who will not’ labour so hard for their great Master! Surely there is no master like him; nor can any servants expect such fruit of their.labours as his servants.—And ‘if we wander out of God’s way, or loiter in-it, how is every creature ready to be his rod to reduce us, or put us on! Our sweetest mer- cies will, become our sorrows. . Rather than want a rod, the Lord will make us a scourge to ourselves: our diseased bodies shall make us groan; our per- plexed minds shall make us restless; our conscience shall be as a scorpion in our bosom. And is it not _ easier to endure the labour than the spur? Had we rather be still afflicted, ‘than be up and doing? And though they that do most meet also with afflic- - tions; yet surely, according to their peace of con-
science, and faithfulness to Christ, the bitterness of their cup is abated. |
§ 12. To quicken our diligence in our, work, w should also consider what assistances we have, what
principles we profess, and our certainty that we can
(m) Mal.i.6. © — (u) John xiii. 13. Quy:
__—-
°122 NECESSITY OF DILIGENTLY
never do toomuch. For our assistance in the service of God, all the world are our servants. The sun, moon, and stars, attend us with their light and influ- ence. The earth, with all its furniture of plants and flowers, fruits, birds, and beasts; the sea, with its
/ whabitants; the air, the wind, the frost and snow,
sides. the ministers..of.the.gospel,.whostudy.and wait, - preach and wait, pray..and.wait,..upon careless .sin- gers. And is it not an intolerable crime for us to trifle, while angels and men, yea, the Lord himself, Stand by, and look on, and, as it were, hold us the candle while we do nothing? I beseech you, Chris- tians, whenever you are praying, or reproving trans- gressors, or upon any duty, remember what assistances you have for your work, and then judge how you ought to perform it.—The principles we profess are, that. God is the chief good ; and that all our happiness consists in his love, and therefore it should be valued
-and sought above all thmgs; that he is our only
Lord, and therefore chiefly to be served; that we must love him with all our heart,, and soul, and strength; that our great busmess m the world is to. glorify God, and obtain salvation. Are these doc- trines seen in our practice? or, rather do not our works deny what our words confess ?---But however our assistances and principles excite us to our -work, we are sure we can never do too much. Could we do all, we are unprofitable servants ;(p) much more when we are sure to fail’ in all. No man ean obey or serve God too much. Though all superstition, or service of our own devising, may be called a being righteous over much; yet as long as we keep to the rule of the word. we can never be righteous too
(0) Heb. 1.14. © (p) Luke xvii. 10. -
SEEKING THE, SAINTS REST. -~ 125
much. The world is mad with malice, when they think, that faithful diligence in the service of Christ is foolish singularity. The time is near when they will easily confess, that God could not be loved or served too much, and that no man can be too busy to save his soul. We may easily do too much for the world, but we cannot for God.
§ 13. Let us further consider, that it is the nature of every grace to promote diligence, that trifling in the way to heaven is lost labour, that much. precious time is already mis-spent, and that in proportion to our labour will be our recompence.—See the nature and tendency of every grace. If you loved God, you would think nothing too much that .you could possibly do, to serve him and please him still more. ‘Love is quick and impatient, active and observant. If you love Christ, you would keep his command- ments, nor accuse them of too much strictness. If you had faith, it would quicken and encourage you. if you had the hope of glory, it would as the spring in the watch set all the wheels of your souls a-going. - If you had the fear of God, it would rouse you out of your slothfulness. If you had zeal, it would in- flame and eat you up. In what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious im the work of God.---But they that trifle lose their labour. Many who, like Agrippa, _ are but almost Christians, will find in the end they shall be but almost saved. If two be running in a race, he that runs slowest loses both prize and labour. A man that is lifting a weight, if he put not suffi- cient strength to it, had as good put none at all.— How many duties have Christians lost, for. want of doing them thoroughly! Many will seek to enter in, and Shall not be able ;(q) who, if they had striven, might have been able. Therefore put to a little more dili- ‘gence and strength, that all you have dune already be not in vain.— Besides, is not much precious time
already lost? With some of us, childhood and youth
(q) “Luke xiii. 24.
124 NECESSITY OF DILIGENTLY
are gone; with some, their middle-age also; and the time before us is very uncertain. What time have we slept, talked, and played away, or spent in worldly thoughts and cares!, How little of our work is done! - The time we have lost cannot be recalled; should we not then redeem and improve the little which remains ? If a traveller sleep, or trifle most of the day, he must travel So much faster in the evening, or fall short‘of his journey’s end.---Doubt not but the recompence will be according to your labour.
The..seed. which. is buried and_dead,. will. a lott Ee ie
contrary, it will be t
belr,jay-10-1oal AG eieieraae labours..and. tribulations, and to consid. w_ the mighty... power..of...God... brought. th g ‘We may all say,.as Paul, I reckon that the sufferings, ani
labours, of this present ime, are not worthy to be compared with the glory which shall be revealed in us.r) We la- bour but for a moment, Who would not put forth all. his strength for one hour, when for that hour's work he may be a prince while he lives? God is not unrighteous to forget our work and labour of love.(s) Will not all our tears be wiped away, and all the sorrow of our duties be then forgotten.
§ 14. Nor. does.it less. deserve to be, considered,
Beye as
that.striving is..the..divinely
tion, that. all men_ either. 0. 0F 4
‘the best_Christians at_¢
and that heaven itself is s often I lost fo for wan f soversigi n
wisdom. of. God has. made mio mh
tion.__Who knows the way to heaven better than ee
God_of heaven? Sas
whom..do—they--aceuse? God or us? If it were a
(r) Rom. viii. 18. (s) Heb. vi. 10.
; SEEKING THE SAINTS REST. 125 fault, it would lie in him that commands, and not in us who obey. .These are the men that ask us, whether we are wiser than all the world besides? and yet they will pretend to be wiser than God. How can they reconcile their language with the laws of God? The kingdom of heaven suffereth violence, and the violent take it by force.(t) the_strai gate ; for many will seek to enter in, and shall not be able.(u) Whaisoever thy hand findeth to do, doit with thy might ; for there is no work, nor device, nor knowledge, nor wis- dom in the grave, whither thou goest.(v) Workout yous. own salvation with fear and trembling.(w) Give diligence t i NS. on.sure(x) Ifthe righteous scarcely be saved, where shall the ungodly and the sinner appear (y) Let them bring all the seeming reasons they can, against the holy violence of the saints; this sufficeth me to confute them all, that God is of ano- ther mind, and he hath commanded me to do much more than I do; and though I could see no other reason for it, his will is reason enough. Who should make laws for us, but he that made us? and who should point out the way to heaven, but he that must bring us thither? and who should fix the terms of salvation, but he that bestows the gift of salva- tion? So-thatlet the world, the flesh, or-the devil, speak against a holy laborious.life, this is my answer, God_hath commanded it.— Nay, there never was, or ever_will be a man, but will approve such a life, and will one day justify the diligence of the saints. And who would not go that way, which every man shall finally applaud? True, it is now a way every-where spoken against; but let me tell you, most that speak against it, in their judgments approve of it; and those that are now against it, will shortly be of ano- ther mind. If they come to heaven, their mind must be changed before they come there; if they go to hell, their judgment will then be altered, whether they will or not. Remember this, you that love the
(t) Matt. xi. 12. (u) Luke xiii. 24. (v) Eccles. ix. 10. (w) Phil. ii. 12. (x) 2 Peteri: 10. €y) 1 Peter iv. 18.
126 NECESSITY OF DILIGENTLY
opinion and way of the multitude; why then will you not be of the opinior that all will be of? Why will you be of a judgment, which you are sure all of you shortly to change? O that you were but as wise in this, as those in hell!---Even the best of Christians, when they come to die, exceedingly lament their negligence. They then wish, “‘ O that I had been a thousand_timés more _holy,..more hea- venly, more_laborious. for my soul! The world ac-
ene 3
conscience.——I_had.rather.-be.reproached.by the deyil: for_seeking_salvation,. than reproved of God for neg- ing it.” How do their failings thus wound and disquiet them, who have been the wonders of the world for their heavenly conversation! It is for want of more diligence, that heaven itself is often lost.--- When they that have heard the word, and anon with joy received it, and have done many things, and heard the ministers of Christ gladly,(z) shall yet perish; should not this rouse us out of our security? How far hath many a man followed Christ, and yet forsook him, when all worldly interests and hopes were to be re- nounced !—God hath resolved, that heaven shall not ~~ be had on easier terms., Rest must_alw Ja, _.. bout,...... Without. holiness no man shall see the a) Seriousness is the ey thing vheren tea our sincerity. If thou art not serious, thou art not a Christian-..It -is.not_only..a.high degree in Christia-- nity, but the very life andessence of it. As fencers upon a stage diifer. from soldiers fighting for their, lives; so hypocrites differ from serious. Christians.— If men could be saved without this serious diligence, they would never regard it; all the excellencies of _ God’s ways would never entice them. But when God hath resolved, that without serious diligence - here, you shall not rest hereafter, is it not wisdom to exert ourselves to the utmost?
@ Matt. xiii, 20. Mark vi. 20. (a) Heb.) Mae
, SEEKING THE SAINTS REST 127
4 15. But to persuade thee, if possible, shag to be serious. in..thine.endeayours, for, beavene del. e add more ;. As for imstance, con er,— God is in earnest with you! and why should you not be so with him? In his commands, his. threaten- ings, his promises, he means as he speaks. In his judgments he is serious. Was he not so when he drowned the world? when he consumed Sodom and Gomorrah? and when he scattered the Jews? Is it time then to trifle with God? Jesus Christ was seri- ous in purchasing our redemption. In teaching, he neglected his meat and drink: in prayer he con- - tinued all night: in doing good, his friends thought him beside himself: in suffering, he fasted forty days, was tempted, betrayed, spit upon, buffeted, crowned ‘with thorns, sweat drops of blood, was crucified, pierced, died. There was.no-jesting.in.all this, wad ee own. salva-
ich in Eten ahi adie -to. bis. motions. an ig.serious in_hearing..our_prayers,and_bestowing. his mercies. He is afflicted with us. He regardeth every groan and sigh, and puts every tear to his bottle. The next time thou art in trouble, thou wilt beg for — a serious regard. of thy prayers. And shall we expect real mercies, when we are slight and superficial in the work of God? The ministers of Christ are seri- ous in exhorting “and instructing you. They beg of God, and of you; and long more for the salvation of your souls, than for any worldly good. If they kill themselves with their labour, or suffer martyrdom for preaching the gospel, they think their lives are well bestowed, so that they prevail for the saving of your souls. And shall other men: be so painful and careful for your salvation, and you be so careless and negligent of your own !—How diligent and serious are ©
all the creatures in serving you! What haste makes
128 ‘NECESSITY OF DILIGENTLY
the sun to compass the world! The fountains are always flowing for thy use; the rivers still running; spring and harvest keep their times. How hard does thy ox labour for thee from day to day! How speedily does thy horse travel with thee! ‘And shalt thou only be negligent? Shall all these be so serious in serving thee, and thou so careless in thy service to God ?--- The servants of the world and the devil are serious and diligent. They work as if they could never do enough. They make haste, as if afraid of coming to hell too late. They bear down ministers, sermons, and all, before them. And shall they be more diligent for damnation, than thou for salvation? Hast thou not a better master, sweeter employment, greater encouragements, and a better reward ?---Time was, when thou wast serious thyself in serving Satan and the flesh, if it be not so yet. How eagerly didst thou follow thy sports, thy evil company, and sinful de- lights! And wilt thou not now be as earnest and violent for God? You are to this day in earnest about the things of this life. If you are sick, or in pain, what serious complaints do you utter! If you are poor, how hard do you labour for a livelihood! .And is not the business of your salvation of far greater moment? There is no jesting in heaven or hell. The saints have a real happiness, and-the damned a real misery. There are no remiss or sleepy praises in heaven, nor such lamentations in hell. All there are in earnest. _When thou, Reader, shalt come to death and judgment, O what deep heart-piercing thoughts wilt. thou have of eternity! Methinks I foresee thee already astonished to. think how thou couldest pos- sibly make so light of these things. Methinks I even hear thee crying out of thy stupidity and ~ madness. iit a
-. §.16. And now, Reader, having laid down these undeniable arguments, I do, in the name of God,. de- mand thy resolution: Wilt_thou_yield obedience, or not? _ ‘Lam _confident_thy conscience is convinced of _ thy duty.---Darest thou now go on in thy common,
SEEKING THE SAINTS REST. ~ 129
careless course, against the plain evidence..of..reason. and. cama pf-tiodyantl again ~theenliphletis
boldly,..an ~pray..as ‘as-seldom.as.before.” tase thou profane the sabbath, slight the service of God, and think of thine everlasting state, as carelessly as before ? Or dost thou not rather resolve to_gird up the Joins of thy mind, and_set thyself: wholly. to. the work of thy salvation, and _break. through. the. oppositions, and slight the scofls and pesccutions,..of the word,
: which doth so easily beset thee, ‘and run with patience the race that is set. before thee? T hope these are thy full resolutions. Yet, because | know the obstinacy of the. heart of
‘man, and because I am solicitous thy soul might live,
{ once more entreat thy attention to the following 1 te oars and { command thee from God, that thou s conscience, nor resist conviction; but answer them faithfully, and _obey—accordingly.— byLlusing thligent-mn_godliness.you-could_ grow sich, get honour.or.preferment.in_the world, be recovered
from sickness, or live for ever in prosperity on earth ;
what lives would you lead, and what pains would you take in the service of God? And is not the saint’s rest a more excellent happiness than ail this ?—If it were felony to break the sabbath, neglect secret or family worship, or be loose in your lives ;« what man- mer of persons would you then be? And is not eternal death more terrible than temporal ?—Ii God usually punished with some present judgment every act.of sm, as he did the lie of Ananias and Sapphira ; what kmd of lives would you Jead?: And is not eter-
aa
nal wrath far more terrible?—If one of your ac-_
quaintance should come from the dead, and tell you that he suffered the torments of hell for those sins you are guilty of; what manner of persons would you be afterwards ? How much more should the warn- ings of God affright you?—If you knew that this were the last day you had to live in the world, how would you spend it? And you know not but it
“may be your last, am are sure ‘pour last is near—If . 5. R
130 NECESSITY OF DILIGENTLY
you had seen the general dissolution of the world, and all the pomp and glory of it consumed to ashes; what would such a sight persuade thee to do? Sucha Sant you shall certainly see.—l-you. ment-seat, and the books onenpi-candasie Gane
stand trembling on. the left hand. paeafhe tudes Ue
the. godly rejoicing on.their right hand, and their, dif- ferent sentences pronounced ; what persons would you
have been after such a sight? This sight you shall
one..day...surely..see.—If_ you_had_ seen hell. all.the damned. there in. their easeless..torments.;... heaven...opened,...as..Stephen did, and_all_the saints there..triumphing in. sslory ; what a life would you lead after such sights! These you will see before it . be long.—If you had laid in hell but one year, or one day, or hour, and there felt the torments you now hear of; how seriously would you then speak of hell, and pray against it! And will you not take God's word for the truth of this, except you feel it? Or if you had possessed the glory of heaven but one year; what pains would you take, rather than be deprived of such incomparable glory!—Thus I have said enough, if not to stir up the sinner to a serious work- ing out his salvation, yet at least to silence him, and leave him 1 e_judgment-of-God+-only . as_we do by our friends. when they. are. dead.—and. our as words and actions can do thé Comexe)
our affection for them we weep and mourn; so at I also do for these unhappy souls.—It makes my heart tremble, to think how they will stand before ‘ the Lord, confounded and speechless! when he shall say, “ Was the world, or Satan, a better friend to you than I? or-had they done for you more than I had done? Try now whether they will save you, or ' recompense you for the loss of heaven, or be as good to you as I would have been.” What will the wretched sinner answer to any of this? But though | man will not hear, we may hope in speaking’ to God. «OQ thou that didst weep and groan in spirit over a dead Lazarus, pity these dead and senseless souls, till _ * they are able to weep and groan in pity to themselves!
SEEKING THE SAINTS REST. 181
As thou hast bid thy servant speak, so speak now thy- self; they will hear thy voice speaking to their hearts, who will not hear mine speaking to their ears. Lord, thou hast long knocked at these hearts in vain; now break the doors, and enter in!”
§ 17. Yet to show the godly why they, above all men, should be laborious for heaven, I desire to ask them, What manner of persons should those be,. whom God hath chosen to be vessels of mercy? who have felt the smart of their negligence in their new birth, in their troubles of conscience, in their doubts
. and fears, and in their sharp afflictions? Who have
often confessed their sins of negligence to God in prayer? who have bound themselves to God by so many covenants? What manner of persons should they be, who are near to God as the children of. his family? who have tasted such sweetness in’ diligent obedience? who are many of them so uncertain what shall everlastingly become.of their souls? What man- - ner of persons should they..bein.holiness, whose
' sanctification isso imperfect ?_whose lives and duties
are so important to the saying or destroying a mul- titude of souls? and on whom the glory of the great God so much depends?—Since these things are so, I charge thee, Christian, in thy Master’s name, to con- - sider and resolve the question—What manner of per- sons ought we to be in all holy conversation and god- liness ? And let thy life answer the question as well
as
°
132 HOW TO DISCERN OUR TITLE
CHAP. VIII. How to discern our Title to the Saint's Rest.
§ 1. The folly of men in not inquiring after a title to the saint’s rest; § 2. and their cause for terror as long as they are destitute of a title. § 3. Self-examination is urged upon them; § 4.-(1)
from the possibility of arriving at a certainty; § 5—9. (2) from the hinderances which will be thrown in our way by Satan, sin-- ners, our own hearts, and many other causes; § 10. (3) from considering how easy, common, and dangerous, it is to be mis- taken; that trymg will not be so painful as the neglect; that God will soon try us ; and that to try ourselves will be profitable: § li. and therefore the reader is entreated no longer to delay the trial. § 12. Then (4) directions are given how to try; ‘§ 13. (5) marks for trial are added: particularly, § 14. Do we make God our chief good? § 15. Do we heartily accept of Christ for our Lord and Saviour? § 16, 17. ‘The chapter con- clades with illustrating the great importance of these two marks.
§ 1. Is there such a glorious rest so near at hand; and shall none enjoy it but the people of God? What mean most of the world then, to live so con- tentedly without assurance of their mterest in this rest, and neglect the trying of their title te it? When the Lord hath so fully opened the blessedness of that kingdom, which none but obedient believers shall - possess ; and so fully expressed those torments, which~ the rest of the, world must eternally suffer; methinks they that believe this to be certainly true, should never be at any quiet in themselves, till they were fully assured _of their -being heirs of the kingdom. Lord, what a strange madness is this, that men who know they must presently enter upon unchangeable joy or pain, should -yet.live as uncertain what shall be their-doom, as_if_they.had_neyer heard of any such state; yea,.and_live.as.quietlyand_merrly inthis un- certainty..as.if all were made sure, and there were no
danger! Are these men alive or dead? Are they
‘TO THE SAINT'S, REST... 133
awake or asleep? What do they think on? Where © are their hearts? If they have but a weighty suit at law, how careful are they to know whether it will go for or against them! If they were to be tried for their lives at an earthly bar, how careful would they be to know whether they should be saved or con- demned, especially if their care might surely save them! If they be dangerously sick, they will inquire. of the physician, What think you, sir, shall I escape or not? But.in-the-business. oftheir. salvation,.. they are..content..to..be.uncertain. If you ask..most..men a-reason...of. the...hope..that..s..in...them,...they...waill say, “ because. God..is merciful, and Christ died for sin- ners,” and the like general reasons, which any man in the world may give as well as they : but put them to prove their interest in Christ, and in the saving mercy of God, and they. can say nothing to the pur- pose. If God or man should say to them, What case_is thy.soul in, man? Is it regenerate, sanctified, and_.pardoned,...or_not2....He. would. say,..as_Cain_ of Abel, I know.not;..am-I.my.soul’s.keeper.?.I hope . well; I trust, God. sath my,soul; J shall ‘speed. as well | as ‘other. men. do.;..I_ thank. TRFABE ‘T..never..made. any doubt..of my..salvation.”—Thou.hast.cause_to doubt, because thou never didst doubt ;..and..yet.more,., “be- cause thou hast. been. so,..careless in thy. confidence.— What do thy expressions discover, but a wilful neg- iect of thy own salvation? As a ship-master that should. let his vessel alone, and say, “ I will venture it among the rocks, and waves, and winds; I will trust God with it; it will speed as well as other ves- sels.” What horrible abuse of God is this, to pretend to trust God, to cloke their own wilful negligence ! If thou didst really trust God, thou wouldest. also be ruled by him, and trust him in his own. appointed way. He requires ‘thee.to give diligence to. make thy calling, and election,.sure,(b).and.. so.ttust him... “He. hath marked..thee. out..a..way..in...scripture,. by. syhich thou art charged to search and- ny. ‘thyself, and mayest.
(b) 2 Pet, i. We
134 HOW TO DISCERN OUR TITLE
arrive at certainty. Were he not a foolish traveller, that_would_hold on_his way,..when he do
whether he be right or wrong? and say, ‘ I hope I am right; 1 will go on, and. trust in God?” tere
not.guilty.of this folly in thy. travels to. eternity ? ?” Not
considering that a little serious. ee thy_way_be.right,.might..save...the labour, which thou bestowest in yain,., and 1 again, n, or-else. thou—wilt..miss. of salvation, an undo thyself,
§ 2. How canst thou think or speak of the great
God without terror, as. aaa as thou art uncenaun .
whether his blood hath maa thy soul; whether he will condemn_or acquit. ‘thee in_judgment ; or whe- ther he be the foundation of thy happiness, er a stone of stumbling to break- thee and grind thee to powder? How-canst thou open the Bible, and read a chapter, but it should terrify thee? Methinks every leaf should be to thee as Belshazzar’s writing on the wall, except only that which draws thee to try and reform. If -thou-readest..the_promises,. thou _knowest
not_whether.they-shall.-be-fulfilled. to thee. If thou
readest the threatenings, for any, thing thou. knowest, thou.readest. thy.own.sentence. No wonder thou art an enemy to plain preaching,.and.say.of..the minister, as Ahab: of the prophet, I hate ine for he doth not
prophesy good concerning me, but evil. How canst
thou without terror join in prayer? When thou re~ ceivest the sacrament, thou knowest not whether it be thy bane or bliss. What comfort canst thou find in thy friends, and honours, and houses, and lands, till thou knowest thou hast the love of God with
them, and shalt have rest with him when thou leavest.
them. Offer a prisoner, before he knows his sentence, either music, or clothes, or preferment; what are they to him, till he knows’ he’ shall escape with his life ? for if he knows he must die the next day, it will be small comfort to die rich or honourable. Methinks
~
TO THE SAINT'S REST. 133
it should be so with thee, till thou knowest thy eter- nal state. When thou liest down to take thy rest, methinks the—uncertainty..of—thy._salvation.should keep thee waking,...or-amaze.thee.in thy.dreams, and _ trouble.thy.sleep. Doth it.not..grieve thee.to see the people of God so, comfortable in their way to glory, when thou.hast no good hope of ever enjoying it thy-. _ self? How.canst thou.think of thy.dying hour? Thou - knowest it is near, and there is no avoiding it, nor any medicine found out that can prevent it. If thou shouldest die this day, (and who knows what a day may bring forth?) thou_art not certain whether thou, _ shalt.go to heaven or hell... And canst thou.be merry, — till thou art got out of this.dangerous state? What shift.dost thou make to preserve thy heart_from, hor- ror, when thou rememberest. the great judgment-day, and_everlasting flames? When thou hearest of it, dost thou not tremble, as Felix? If the keepers shook, and became as dead men, on seeing the angel roll back the stone from Christ’s sepulchre; how canst. thou think of living in hell with devils, till thou hast some well-grounded assurance that thou shalt escape it ?-— Thy bed ‘is very soft, or thy heart is very hard, if thou canst sleep soundly in this uncertain case. § 3. If this general uncertainty.of.the world about their salvation were remediless, then must. it. be.borne as_other unayoidable.miseries.But, alas! the com- mon cause _is wilful negligence. Men will not be per-. suaded to use the remedy. The great means to.con-. . quer. this_uncertainty..is. self-examination,..or the. seri-, > ous and diligent.trying.of..a man’s..heart.and state by the_rule_of scripture. Either men understand not the nature and use of this duty, or else they will not be at the pains to try. Go through a congregation of a thousand men, and how few of them shall you meet with, that ever bestowed one hour in all their lives in_a close examination of their title to heaven ! Ask thy own conscience, Reader, when was the time, and where was the place, that ever thou solemnly tookest thy heart:to task, as in the sight of God, and didst examine it by scripture, whether it be renewed
136 HOW TO DISCERN OUR TITLE
or not? whether it be holy or not? whether it be’ set most on God, or the creatures, on heaven or earth? And when didst thou follow on this exami- nation till thou hadst discovered thy condition, and: passed sentence on thyself accordingly? But because. this is a work of so high importance and so com-_ monly neglected, | will therefore show,—that it is. possible, by trying, to come to a certainty ;—what hinders men from trying and knowing their state ;— then offer motives to examine ;—and directions ;— together with some marks out of scripture, by which you may try and certainly know, whether you are the _people of God or not.
§ 4. (1) Scripture.shows,..that..the.certainty..ofsal- vation. may, be attained, and. ought..to. -be..Jaboured for, when it tells us so.. Seequentlja before. .us..have..known. their.justification an an salvation : when it deelares, that whosoever believeth in-Christ shall. not, perish, but have everlasting. 1 e; which_ it. would. be .in. vain. to declare,. if..we,.cann know ourselves to be believers.or not; when it makes. such a wide difference between the children of God, and the children of the devil: when it bids us give diligence to make our calling and election sure; and . earnestly urges us to examine, prove, know our own selves, whether we be in the faith, and whether Jesus Christ be in us, except we be reprobates: also when its precepts require us to rejoice always, to call God our Father, to live in his praises, to love Christ's ap- pearing, to wish that he may come quickly, and to _ comfort ourselves with the mention of it. But who can do any of these heartily, that is not in some mea- sure sure that he is the child of God ?
§ 5, (2) Among the many_hinderances which kee men_ from. ‘sell ce amingiicrt ute, ganna Satan will do his. part. If all the power he hath, or all the means and instruments.he .can.employ,.. it, he will be sure above .all duties. to.keep. you. from. this... He is loth the godly should have the joy, as- surance, and advantage against corruption, which the
would pro-
1
TO THE SAINT'S REST. 137
cure them. As for the ungodly, he knows if they should once earnestly examine, they would find out his deceits and their own danger, and so be very likely to escape him. How could he get so many mil- lions to hell willingly, if they knew they were going thither? And how could they avoid knowing it, if they did but thoroughly try: havingsuch_a_clear light_and_sure.rule.in.the..scripture to.discover_it? If_ the_snare-be-not.-hid,...the.bird..will. escape. it... Satan knows_how..to..angle..for..souls, better. than to show them the hook and line, or fright them away with a noise, or with his own appearance, Therefore he labours to keep them_from.a_searching..ministry ;_ or to keep the minister..from.helping them to search; or to take off the edge.of..the word, that it may not pierce and divide; or to turn away their thoughts; or to possess them with prejudice. Satan knows when the minister has provided a searching sermon, fitted to the state and necessity of a hearer; and there- fore he will keep them away that day, if it be possi- ble; or cast him into a sleep; or steal away the word by the cares and talk of the world; or some way prevent its operation.
§ 6. Another great hinderance to. self-examina- tion arises from wicked men. Their examples; their merry company and discourse; their continually in- sisting on worldly concerns ; their raillery and scoffs at godly persons; also their persuasions, allurements, and threats; are each of them exceeding great temp- tations to security. 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 deceive and settle him again in the quiet possession of his former master. ‘‘ What!” say they, “do you make a doubt of your salvation, who have lived so well, and done nobody any harm? God is merciful; and if such as you shall not be saved, God help a great many! What do you think of all your forefathers? And what will become of all your friends and neighbours that live as you do? Will they all be damned? Come, come, if you hearken
5. S
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‘to these preachers, they will drive you out of your wits. Are not all men sinners? And did not Christ die to save sinners? never trouble pac head with these thoughts, and you shall do well.” - O how many thousands have such charms kept asleep in deceit and security, till death and hell have awakened them! The Lord calls to the sinner, and tells him, The gate is strait, the way is narrow, and few find it: Try and examine, give diligence to make sure. The ~-««« World cries, Never doubt, never trouble ourselves .««With these thoughts. In this strait, Sinner, consider, it is Christ, and not your forefathers, or neighbours, or friends, that must judge you at last; and if Christ’ condemn you, these cannot save you: therefore common reason may tell you, that it is not from the words of ignorant men, but from the word of God, you must fetch your hopes of salvation. When Ahab would inquire among the multitude of flatter- ing prophets, it was his death. They can flatter men into the snare, but they cannot tell how to bring them out. Let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the children of disobedience: be not therefore par- takers with them.(c)
§ 7. But the greatest hinderances are in men's own hearts.—Some_are so ignorant, that they. know. not_what. self-examination. is, nor what a minister means,. when_he. per suadeth them, ‘to try themsel ves: or they know. not.that.there is any necessi erty but think every man is,bound.to_believe 1S Sins
"are pardoned, whether. it be true or false, and that is a great fault to make any question of it: or they do not think the assurance can be attained: or that there is any great difference between one man and another, but that we are all Christians, and therefore need. not trouble ourselves any further; or at least they know not wherein the difference lies. they have as gross an idea of regeneration as Nicodemus had.— Some will not believe that God will ever make such
(c) Ephes. v. 6, 7.
TO THE SAINTS REST. 139
a difference betwixt men in the life to come, and therefore will not search themselves whether they differ here.—Some are so stupified, say what we can to them, that they lay it not to heart, but give us the hearing, and there is the end.—Some are so possessed ‘with self-love and pride, that they will not so much as suspect that they are in any danger. Like a proud tradesman, who scorns the prudent advice of casting up his books; as fond parents will not believe or hear any evil of their children.—Some are so guilty, that they dare not try; and yet they dare venture on a more dreadful trial—-Some are so in love with sin, and so dislike the way of God, that they dare. not try their ways, lest they be forced from the course they love, to that which they loathe.—Some are so resolved never to change their present state, that they neglect examination asa useless thing. Before they will seek a new way when they have lived so long, and gone so far, they will put their eternal state to the venture, come of it what will. Many men are so busy in the world, that they cannot set themselves to the trying their title to heaven. Others are so clogged with slothfulness of spirit, that they will not be at the pains of an hour's examination of their own hearts.—But the most common and dangerous im- _ pediment is that false faith..and hope, commonly called presumption, which bears up the hearts of the “ greatest _part..of the world, and so keeps them from suspecting. their.danger. ity -§ 8. And if a man should break through all these hinderances, and set upon the duty of self-examin- ation, yet.assurance.js__not...presently.attained.— Too...many..deceive..themselves..in_ their inquiries. after it,..through..one...or...other...of...the..following causes : There. is_such confision.and.darkness in the soul_of man,....especially...of an. unregenerate man, that he cam_scarcely tell what..hedoeth, or what.is_in him, As ina house, where nothing is in its proper place, it will be difficult to find what is wanted; so it is in the heart, where all things are in disorder, Most men —
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accustom.themselves to be strangers at home, and too little observe the temper and motions of their own hearts.—Many are resolved what to judge before they try; like a bribed judge, who examines as if he would judge uprightly, when he is previously re- solved which way the cause shall go.—Men are par- tial in their own cause; ready to think their great sins small, and their small sins none; their gifts of nature to be the work of grace, and to say, All these have I kept from my youth; I am rich; and increased in goods, and have need of nothing. —Most men search but by the halves. If it will not easily and quickly be done, they are discouraged, and leave off. They try themselves by false marks and rules; not knowing wherein the truth of Christianity doth con- sist, some looking beyond, and some short of, the scripture standard. And frequently they miscarry in ~ this work, by attempting it in their own strength. As some expect the Spirit should do it without them, so others attempt it thomselves without seeking or , expecting the help of the Spirit. Both these will cer- tainly miscarry in their assurance.
§ 9. Some other hinderances keep even true Chris- tians from comfortable certainty. As for instance :— The. weakness. of grace. Small...things..are hardly discerned... Most.Christians..content, themselves. with a_small measure.of. gra spiritual. strength..and. manhood. The chief remedy for such would be, to follow on their duty, till their grace be..increased. Wait. upon Godin. the use of his_ prescribed. means,_and_ hes will undoubtedly bless you.with.increase. O! that Christians would bestow most—of.that.time.to.getting more grace,.which. they bestow. in_anxious..doubtings whether they have.any ar.none,! and lay out those serious affections in pray- ing for more grace, which they bestow in fruitless complaints! I beseech thee, Christian, take this advice as from God; and then, when thou believest strongly, and lovest fervently, thou canst no more doubt of thy faith and love, than a man that is very hot can doubt
=
“TO THE SAINT’S REST. 141
of his warmth, ora man that is strong and lusty can doubt of his being alive. Christians hinder their ‘own comfort by looking more at signs, which tell them what they are, than at precepts, which tell them what they should do. Asif their present case must needs be their everlasting case; and if they be now unpardoned, there were no remedy. Were he not mad, that would lie weeping because he is not pardoned, when his prince stands by all the while offering him a pardon, and persuading him to accept of it?—Justifying faith, Christian, is not thy per- suasion of God’s special love to thee, but thy accept- ing Christ to make thee lovely. It is far better to accept Christ as offered, than spend so much time in doubting whether we have Christ or not.—Another cause of distress to Christians Is, i . anies it. As if _a_child should take himself for a_son no longer than while he sees the smiles of his father's face, or eae the comfortable Expressions of his mouth; e_a father, whenever ery those_smiles.and.speeches.—The trouble of squls_is also increased by. their not. knowing the ordi- hary..way...of. God's..conveying...comfort. They think they have nothing to do but wait when God will- be- stow it. But they must know, that the matter of their comfort is in the promises, and thence the must fetch it as often as they expect it, by daily me diligently meditating upon the promises: and in this ‘way they may expect the Spirit will communicate comfort to their souls. The joy of the promises, and the joy of the Holy Ghost, are one.—Add to this, their expecting a greater measure of assurance than ‘God usually bestows. As long as they have any doub- ing, they think they have no assurance. They con- sider not that_there_are many degrees of ~cortainty. While_they are here, they shall know. And also," their reir deriving their comfort. at. fi first, from insufficient grounds. This_may_be..the.case.of.a_gra- cious. soul who hath better grounds, but doth 1 not
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‘see them. As an infant hath life before he knoweth it, and many misapprehensions of himself and other things, yet it. will not follow that he hath no life. So-when..Christians.find-a-flaw.in.their.first.comforts, they.are.not to_judge it a flaw in their safety... Many continue under .doubting, _through....the exceeding weakness.of. their natural parts. Many honest hearts have weak heads, and know not how to perform the work of self-trial. They will acknowledge the pre- mises, and yet deny the apparent conclusion. If God do net some other way supply the defect of their reason, 1 see not how they should have clear and set- tled peace. One great and too common cause of dis- tress is, the secret maintaining some known sin.— ‘This abates the degree of our graces. It obscureth that which it destroyeth not; for if beareth such sway, that grace is not in action, nor seems to Stir, nor is scarce heard speak for the noise of this cor- ruption. It puts out, or dimeth, the eye of the soul, and stupifies it, that it can neither see nor feel its own condition. But especially it provokes God to with- draw himself, his comforts, and the assistance of his Spirit, without which we may search long enough before we have assurance. a.
tion between sin_and_peace,__As long _as_thou_dost cherish thy pride, thy. love. of the world, the desires of the flesh, or any..unchristian. practice, _X- pectest comfort in. vain. If a man setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a minister, or to God, to inquire for comfort, instead of com- forting him, God will answer him that cometh according to the multitude of his idols.d)—Another very great and common cause of the want of comfort is, when grace is not kept in constant and lively exercise. The way of painful duty, is the way of fullest comfort.— Peace and comfort are Christ's great encouragements to faithfulness and obedience; and therefore,
our obedience does not. merit.them, yet they usnally
a
(d) Ezek. xiv. 3—9.
Tl1TO HP BAINT'S! REST. 57: 143 fise and fall with our diligence in duty. As prayer must have faith and fervency to procure its success, besides the blood and intercession of Christ, so must all other parts of our obedience. If thou growest sel- dom, and customary, and cold m duty, especially in thy secret prayers to God, and yet. findest no abate- ment in thy joys, I cannot but fear thy joys are either carnal or diabolical.: Besides, grace is never apparent and sensible to the soul, but while it is in action; therefore want of action must cause want of assurance, And the action’of the soul upon such excellent ob- jects naturally bringeth consolation with it. The very act of loving God in Christ is inexpressibly sweet.— The soul that is best furnished with grace, when it is not in action, is like a lute well stringed and tuned, which while it lieth still maketh no more music than a common piece of wood; but when it is. handled by a skilful musician, the melody is delightful. Some degree of comfort follows every good action, as heat accompanies fire, and as beams and influence. issue from the sun. A man that is cold should labour till heat be excited; so he that wants assurance, must not stand still, but exercise his graces, till his doubts vanish.—The want of consolation in the soul is also very commonly owing to bodily melancholy. It is no more wonder for a conscientious man, under me- lancholy, to doubt, and fear, and despair, than: for a sick man to. groan, or a child to cry when it is chas- tised. Without the physician in this case, the labours of the divine are usually in vain. You may silence; but you cannot comfort them. You may make them confess they have some grace, and yet cannot bring them to the comfortable conclusion. All the good thoughts of their state, which you can possibly help them to, are seldom above a day or two old. The ery out of,sin, and the wrath of God, when the chief -cause is in their bodily distemper. E
§ 10. (3) As for motives to persuade to the duty of self-examination, I entreat you to consider the fol- lowing.—To be deceived about your title to heaven is very easy. Many are now in hell, that never sus-
Sharer:
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pected any falsehood in. their hearts, that excelled in worldly wisdom, that lived in the clear light of the gospel, and even preached against the negligence of others. To be mistaken in this great poiht is also very common. It is the case of most in the world. In the old world, and in Sodom, we find none that were in any fear of judgment. Almost all men among us verily look to be saved: yet Christ tells us, there be few that find the strait gate, and narrow way, which leadeth unto life(e) And if such multitudes are deceived, should we not search the more diligently, lest we-should-be.deceived as well as they.?—Nothing is more dangerous than to be thus mistaken. If the godly judge their state worse than it is, the conse- quences of this mistake will be sorrowful: but the mischief flowing from the mistake of the ungodly is - unspeakable. It will exceedingly confirm them in the service of Satan. It will render ineffectual the means that should do them good. It will keep a man from compassionating his own soul. It isa case of the greatest moment, where everlasting salvation or damnation is to be determined. And if you mistake till death, you are undone for ever. Seeing then the danger is so great, what wise man would not follow the search of his heart both day and night, till he were assured of his safety ?—Consider how small the labour of this duty is, in comparison of that sorrow which followeth its neglect. You can endure to toil and sweat from year to year, to prevent poverty; and why not spend a little time in self-examination, to. prevent eternal misery !—By neglecting this. duty, you can scarce do Satan a greater pleasure, nor your- selves.a greater injury. It is the grand design of the devil, in all his temptations to deceive you, and keep you ignorant of your danger, till you.feel the..ever-. lasting flames! And will you join with him to deceive yourself? If you do this for him, you do the greatest part of his work. And hath he deserved so well of
(e) Matt. vii. 14.
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you, that you should assist him in such a design as your damnation ?—The time is nigh when God, will search you. If it be but in this life by affliction, it will make you wish that you had tried and judged yourselves,. that you might have escaped the judg- ment of God. It was a terrible voice to Adam, Where art thou? Hast thou eaten of the tree? And to Cain, Where is thy brother? Men consider not in their hearts, that I, saith the Lord, remember all their wickedness: now their own doings have beset them about ; they are before my face.(f)—Consider also, what would be the sweet effects of this self-examina- tion.—If thou be upright and godly, it will lead thee straight towards assurance_of.God’s.love.; if thou. be _ not,.though_it.will trouble..thee.atthe.present,...yet_it will tend. to thy. happiness,.and..atlength lead thee: to | the assurance. of that happiness, Is it nota. desir- able thing to_ know. what.shall befall. us.hereafter.? es- pecially what, shall befall our. souls?. and what place and state. we must. bein for ever? : And as the very
. knowledge _itself_is. desirable, how much greater will
the comfort be.of that certainty of salvation! What sweet thoughts wilt thou have of God!. All that greatness and justice, which is the terror of others, will be thy joy. How sweet may be thy thoughts
‘of Christ, and the blood he hath shed, and the bene-
fits he hath procured! How welcome will the word of God be to thee, and how beautiful the very feet of those that bring it! How sweet will be the pro- mises, when thou art sure they are thine own! The very threatenings will occasion thy comfort, to re- member that thou hast escaped them. What bold- ness and comfort mayest thou then have in prayer, when thou canst say, Our.Kather,i assurance ! it will make the Lord’s supps efreshing feast.to thy. soul... It wall multiply the sweetness of every common merey. How comfortably mayest thou then undergo all afflictions! How will it sweeten thy
fore-thoughts of death and judgment, of heaven and
(f) Hos. vii. 2. 5. “f T
ll
-Tequest.thee, in behalf of - longer,. but_take. thy. heart.to.
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hell! How lively will it make thee in the work of the Lord, and how profitable to all around thee! What vigour will it infuse into all thy graces and af- fections, kindle thy” repentance, inflame thy love, quicken thy desires, and confirm thy faith; be a fountain of continual rejoicing; overflow thy heart with thankfulness, raise thee high in the delightful
work of praise, help thee to be heavenly-minded,
and render thee persevering in all! t
. effects of assurance.would make thy life a heaven
Pn ra
upon. earth.
§ 1]. Though I am certain these motives have weight of reason in them; yet 1am zealous, Reader, lest thou lay aside the book, as if you had done, and never set yourself to the practice of the duty.. The case in hand is of the greatest moment, whether thou_shalt everlastingly live in heaven or hell, I here
thy soul, nay, I charge thee, in the name of the Lord, that” ih yu_ defer no es and~think.with.thyself, “Is it so easy, so common, and so dangerous, to be mistaken? Are there so many wrong ways? Is the heart so deceitful? Why then do-1—not_search into every corner, till 1 know my state? Must I so shortly undergo the trial at the” bar—ofChrist? and do I not presen: ! What case were I in, if I should then miscarry!
_May I know bya little diligent.inquiry now; and
do I stick at the labour ?”—But perhaps thou wilt say, ‘I know not how to doit.” In that I am now to give thee directions; but, alas! it will be in vain, if thou art not resolved to practise them. Wilt thou, therefore, before thou goest any further, here
‘promise before the Lord, to set thyself upon the
speedy performance of the duty, according to the directions I shall lay down from the word of God. I demand nothing unreasonable or impossible. It as but to bestow..a_few..hours,..to..know..what_sha, come.of thee. for.eyer. Ifa neighbour or a fn desire but an hour's. time.of thee..in conversation, oF
r business, or_any..thing..inwhich.thou.mayest_be_o
TO TRE SAINTS REST. - 147
service, surely thou wouldest not deny it; how much less shouldest thou deny this to thyself in so great an affair! I pray thee to take from me this request, as if, in the name of Christ, I presented it to thee on my knees; and I will betake me on my knees to Christ again; to beg that he will persuade thy heart to the duty. ;
. 12. (4) The directions how to examine thyself are such as these :—Empty—thy—mind.of.all.other cares_and thoughts, that.they.may.not.distract.or.di- vide.thy mind. This work will be enough at once, - withont joining others with it. Then.fall.down..be-
fore God in hearty prayer, desiring..the..assistance, of his. Spirit, to discover..to...thee..the_plain.truth.of.thy condition, and..to enlighten...thee...in...the..whole. pro- egress of this work. Make choice of the most conve- nient time and place. Let the place be the most pri- vate; and the time,,when you have nothing to in- terrupt you; and, if possible, let it be the present time. Have in readiness, either in memory or writ- ing, some scriptures, containing the descriptions of the saints, and the gospel terms of salvation; and convince thyself thoroughly of their infallible truth. Proceed then te put the question to thyself. Let it ‘not be, whether there be any good in thee at all? nor, whether thou hast such or such a degree and measure of grace? but, whether.such or such a saying.grace be in thee in sincerity, or not—If thy heart..draw.back. from the work, force it..on....Lay thy...command upon_it, Let reason interpose, and use_its authority. Yea, lay the comment ot God ‘upon it, and charge it to obey upon pain of his dis- pleasure. Let conscience also do its office, till thy heart be excited to the work. Nor. let thy heart. trifle away the time, when it should be diligently at the work. Do as the psalmist, My spirit made dili- gent search. He that can prevail with his own heart, shall also prevail with God.—If after all thy pains, thou art not resolved, then seek out for help. - -=-Go to one that is godly, experienced, able, and
SPAT
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faithful, and tell him thy case, and desire his best ad- vice. Use the judgment of such a one, as that of a physician for thy body: though this can afford thee no full certainty, yet it may be a great help to stay and direct thee. But do not make it a preténce to put off thy qwn self-examination, Only use it as one of the last remedies, when thy own endeavours will not serve.—When thou hast discovered thy true state, pass sentence on thyself accordingly; either that thou art a true Christian, or that thou art not. Pass not this sentence rashly, nor with self-flattery, nor with melancholy terrors; but deliberately, truly, and according to thy conscience, conyinced by scrip- ture. and reason. Labour to get thy heart affected with its condition, according: to the, sentence. pass onit.._If graceless, think of thy misery. If renewed and sanctified, think what a blessed state the Lord hath brought thee into. Pursue these thoughts till they have left their impression on thy heart. Write this sentence, at least in thy memory: “ At such a time, upon thorough examination, I found my state to be thus or thus.” Such a record will be very useful to thee hereafter. Trust not to this one dis- covery, so as to try no more; nor let it hinder thee in the daily search of thy ways; neither be discou- raged, if the trial must be often repeated. Espe- cially take heed, if unregenerate, not to conclude of thy future state by the present. Don't say, “ because Tam ungodly, I shall die so; because I ama hypo- crite, I shall continue so.” Do not despair. No- thing but thy unwillingness can keep thee from Christ, though thou hast hitherto abused him, and. dissembled with him. be
§ 13. (5) Now let me add some marks by which you may try_your title to the saint's rest. I will only mention these two,—taking God for thy chief good —and heartily accepting Christ for thy only Saviour and. Lord. - § 14. Every soul that hath a title to.this rest, doth place his chief happiness in God. This rest con-
. TO THE SAINT'S REST. 149
sisteth in the full and glorious enjoyment.of God. He that maketh not God his chief good and ultimate end, . is in heart a pagan and a vile idolater. Let me ask then, Dost thou truly account it thy chief happi. ness to enjoy the Lord in glory, or dost thou not? Canst thou say, The Lord is my portion? whom have Tin heaven but thee? and there is none upon earth that I desire besides 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 affections ; yet in thine ordinary, settled, prevailing judgment and affections, thou pre- - ferrest God before all things in the world.—Thou makest him the very end of thy desires and endea- | vours. The very reason why. thou. hearest,,.and. prayest, and_desirest to live on earth, is chiefly this, that_thou_mayest seek the Lord, and_1 1re_0 Though thou dost not seek it so zealously as thou shouldest; yeti j desires and_endeavours,.so.that nothing else is desired or preferred before it. Thou wilt think no labour or suffering too great to obtain it. And though the flesh may sometimes shrink, yet thou art resolved and contented to go through all. Thy esteem for it will also be so high, and thy affection to it so great, that thou wouldest not exchange thy title to it, and hopes of it, for any worldly good whatsoever. If God should set before thee an eternity of earthly pleasures on one hand, and the saint’s rest on the other, and bid thee take thy choice; thou wouldest refuse the world, and choose this rest. But if thou art yet unsanctified, then thou dost in thy heart prefer thy worldly happiness before God; and though thy tongue may say, that. God is thy chief good, yet thy heart doth not so esteem him. For the world is the chief end of thy desires and endeavours. Thy very heart is set upon it. Thy greatest care and labour is to maintain thy credit, or fleshly delights. But the life to come hath little of thy care or labour. Thou didst never per- ceive so much excellency in that unseen glory of
150 HOW TO DISCERN OUR TITLE
another world, as to draw thy heart after it, and set thee a labouring~heartily for it. The little pains thou bestowest that way, is but in the second place. God hath but the world’s leavings, only that time -and labour which thou canst spare from the world, or those few, cold, and careless thoughts, which law thy constant, earnest, and delightful thoughts of earthly things. Neither wouldest thou do any thing at all for heaven, if thou knewest how to- keep the world. But lest thou shouldest be turned into hell, when thou canst keep the world no longer, therefore thou wilt do something. For the same reason, thou thinkest the way of God too strict, and wilt not be » persuaded to the constant labour of walking accord- ing to the gospel rule; and when it comes to the trial, that thou must forsake Christ, or thy worldly happiness, then thou wilt venture heaven rather than earth, and so wilfully deny thy obedience to God. . And certainly if God would but give thee leave to live in health and wealth for ever on earth, thou wouldest think it a better state than rest. Let them seek for heaven that would, thou wouldest think this thy chief happiness. This is thy case, if thou art yet an unregenerate person, and.hast..no.
Saint's rest.
§ 15. And as thou takest God for thy chief good,’ so thou dost heartily accept of Christ for thy only Saviour and Lord, to—bring thee to this rest. The - former mark was the sum of the first and great com- mand of the law, ‘‘ Thou shalt love the Lord thy God with all thy heart.” The second mark is the sum of the command of the gospel, “ Believe in the Lord Jesus Christ, and thou shalt be saved.” And the per- formance of these two is the whole of godliness and . Christianity. This mark is but the definition of faith. Dost thou heartily consent that Christ alone shall be thy Saviour? and no farther trust to thy duties and works, than as means appointed in subordination to him? and looking at them as not in the least mea- sure able to satisfy the curse of the law, or as a legal
TO THE SAINTS REST. 151
righteousness, or any part of it; but consent : to trust thy-.salvation...on_th e_ redemption - made. by. Christ? Art.thou..also..content..to. take him. for..thy.only. Lord. and. King, to.govern andguide.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 thow breakest thy resolution herein? and thy joy when thou keepest close in obedience to him? Wouldest thou not change thy Lord and Master for all the world? Thus is it with every true Christian. But if thou be a hypocrite, it is far otherwise. Thou mayest call Christ. thy Lord and thy Saviour: but thou never foundest thyself so lost without him, as to drive thee to seek him, and trust him, and lay thy | _ Salvation on him alone. At least thou didst never heartily consent that he should govern thee as thy Lord, nor resign up thy soul and life to be ruled by him, nor take his word for the law of thy thoughts and actions. It is likely thou art content to be saved from hell by Christ when thou diest: but in the ‘mean time he shall command thee no farther than will stand with thy credit, or pleasure, or other worldly ends. And if he would give thee leave, thou hadst far rather live after the world and flesh, than after the word and Spirit. And though thou mayest now and then have a motion or purpose of the con- trary; yet this that I have mentioned is the ordinary desire and choice of thy heart. Thou art therefore no true believer in Christ; for though thou confess him in words, yet in works thou dost deny him, being abominable, and disobedient, and unto every good work reprobate. This is the case of those that shall be shut out of the saint’s rest.
§ 16. Observe, it is the consent of ‘your hearts, or wills, ae I especially lay oe ig be inquired after. I whethere- ssured...of salvation? nor. whetherthou.. at Teles! that t sins.are pardoned, and that. thou art | beloved of Go iy Christ ? These_are_no Q.parts of | justifying faith, but
——_
ci = tAdey ned
152 HOW TO DISCERN OUR TITLE
excellent fruits of.it, and. the that, receive..them,axe comforted. by.them; but perhaps thou 1 ) receive thegumrine! han tae Petters the be..a. of.rest.. i
sins are_ pardoned, or_that Iam in I _.God’s favour;and therefore J_am_notruebeliever.” This is a most mis- taken conclusion.—The__question_is, whether. thou dost_heartily accept of Christ,
inisanwicacere ion ie nee and_so..saved ? “Dost
“thou consent that he shall be thy Lord who hath thee.to-heayen
_ bought thee, and that shall bring.
in_his..own way ? This 1s_justifyings saving fateh and.the..mark..by..which. thou. must,.try.thyself. Yet
still observe, that atl this consent must be hearty and real, not feigned or with reservations. It is not say- ° ing, as that dissembling son, “ I go, sir;” and went not. If any have more of the government of thee than Christ, thou art not his disciple. I am sure these two marks are such as every Christian hath, and none but sincere Christians. O that the Lord would now persuade thee to the close performance
; that.thoumayest.not. tremble with horror....of.... call ’ when. the. Judge of all the world shall_ try. thee; but_be so able to prove thy title
_ to_rest, that_the prospect and approach of death and
ra
judgment..may. raise. thy. spirits, and fill thee with jo
. 17. On ‘the whole, as ever Christians would have comforts that will_not deceiye them, let them make it the great labour of their lives to growin grace, ..to_.strengthen.and advance..the. interest. of Christ in their_souls, and_to.weaken. and. subdue. the interest.of the flesh. Deceive not yourselyes with a persuasion..that.Christ.hath done. all, lef nothing. To..overcome...the. world, lesh, and_the. devil ; and in order to that, to stand a ways armed upon our watch, and valiantly and patiently to fight it out; is is_of great importance to our assur- ance and. salvation. Indeed it is so great a part of ‘our baptismal vow, that he who perorie it
TO THE SAINT'S REST. 153
not, is no more than a nominal Christian. Not to every one that presumptuously believeth, but to him that overcometh, will Christ give to eat of the hidden manna, and will give him a white stone, and in the.stone a new name written, which no man knoweth, saving he that receiveth it: he shall eat of the tree of life, which is in the midst of the paradise of God, and shall not be hurt of the second death. Christ will confess his name before his Father, and before his angels, and make him a pillar
in the temple of God, and he shall go no more out ; and ©
will write upon him the name of his God, and the name of the city of his God, which is New Jerusalem, which cometh down out of heaven from his God, and will write upon him his new name. Yea, he will grant to him to sit with him on his throne, even -as he also over- came, and is set down with his Father on his throne. He that hath an ear, let him hear what the Spirit saith unto the churches.(g)
(g) Rev. ii. 7, 11, 17—iii. 5, 12, 21, 22.
a yh
154 THE DUTY OF GOD’s PEOPLE
CHAP. IX.
The duty of the People of God to excite others to seek this Rest.
§ 1. The author laments that Christians do so little to help others to obtain the saint’s rest. § 2 (1.) Shows the nature of this duty; particularly, § 3. (1) In having our hearts affected with the misery of our brethren’s souls; § 4, 6. (2) Im taking all opportunities to-instruct them in the way of salvation; § 7. @) In promoting their profit by public ordinances. § 8. (IL.) He assigns various reasons why this duty is so much neglected, . 9. and answers some objections against it: § 10, 13. Then (ILI.) urges to the discharge of it, by several considerations: § 14. Addressed. to such as have knowledge, learning, and utterance ; § 15. Those that are acquainted with sinners; § 16. Physicians that attend dying men; § 17. Persons of wealth and power; § 18. Ministers; § 19. And those that are entrusted with the care of children or servants. § 20. The chapter concludes with an ear- nest request to-Christian parents to be faithful to their trust.
§ 1. Hath God set before us such a glorious prize as the saint’s rest, and made us capable of such inconceivable happiness? Why.then do not allthe..children of..this Kingdom _.¢xert_themselies more._to.help..others to. the enjoyment.of it? Alas, how little are poor souls about us beholden to most —
, of us! We see the glory of the kingdom, and
they do not: we see the misery of those that are out of it, and they do not: we see some wander- — ing quite out of the way, and know, if.they hold on,..they..can never come..there> and they themselyes
- 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 set themselves
1 discern, it Dob... Add Yh WENA Dot. SeMOUsTL SDA *
with all their might to save souls! No thank to us, if heaven be not empty, and if the souls of our brethren perish not for ever. Considering how im- portant this duty is, to the glory of God, and the happiness of men, I| will show,—how it is to be per-
TO EXCITE OTHERS, ETC. 155
formed,—why it is so much neglected, and then offer some considerations to persuade to it.
§ 2. (L) The duty of exciting and helping others to obtain the saint’s rest, doth not mean, that every man should turn a public preacher, or that any should go beyond the bounds of their particular callings; much less does it consist in promoting a party spirit; and least of all in speaking against men’s faults behind their backs, and be silent before their faces. This duty is of another nature, and consists of the following things ;—in having our hearts af- fected with the misery of our brethren’s souls,—in _ taking all opportunities to instruct them in the way
of salvation, —and in promoting their profit by public ordinances.
§ 3. U1) Our hearts must be affected with the misery of our brethren’s souls. We must be com- passionate towards them, and yearn after their reco- very and salvation. If we earnestly longed after their conversion, and our hearts were solicitous to do them good, it would set us on work, and God would usually bless it.:
§ 4. @) We must take all opportunities we pos- sibly can, to instruct them If the person be ignorant, labour to make him un- derstand the chief happiness of man} how far he was once possessed of it; the covenant God then made with him; how he broke it; what penalty he incurred, and what misery he brought himself into; teach him his need of a Redeemer; how Christ did mercifully interpose, and bear the penalty; what the new covenant is; how men are drawn. to Christ, and what are the riches and privileges which. believers have in him. If he is not moved by these things, then show him the excellency of the glory he neg-§ lects; the extremity and eternity of the torments of the damned : the Re: of enduring them, for_wil- -
fully refusing grace; t terrors, of errors, ot death ~and._judgment ; 3 the. Sanity all
oe Christ ; fie eeessity of faancrshert | faith, ‘and
©
156 THE DUTY OF GOD’s PEOPLE
holiness; and the true nature of them. If, after all, you find him entertaining false hopes, then urge him to examine his state; show him the necessity of doing so; help him in it; nor leave him till you have con- vinced him of his misery and remedy. Show him how vain and destructive it is, to join Christ and his duties to compose his justifying righteousness. Yet be sure to draw him to the use of all means; such as hearing and reading the word, calling upon God and associating with the godly: persuade him to forsake sin, avoid all temptations to sin, especially evil companions, and to wait patiently on God in the use of means, as the way in which God will be found.
§ 5. But because the manner of performing this work is of great moment, observe therefore these rules.—Enter upon it with right intentions. Aim at the glory of God in the person’s salvation. Do it not to get aname, or esteem to thyself, or to bring men to depend upon thee, or to get thee followers ; but in obedience to Christ in imitation of him, and tender love to men’s souls. Do not as those who labour to reform their children or servants from such things as are against their own profit or humour, but never seek to save their souls in the way which God hath appointed. Do it speedily. As you would not have them delay their return, don’t you delay to seek their return. While you are purposing to teach and help him, the man goes deeper in debt; wrath
‘is heaping up; sin taking root; custom fastens him ;
temptations to sin multiply; conscience grows seared ; the heart hardened; the devil rules; Christ is shut Bieta Sauat 3 aied: Gadaa dain 1: hislawxiolated ; he_is.without.aservant,.and_ that
service from him, which he should have; time runs
on; death and judgment are at the door: and what
if the man die, and drop into hell, while you are pur-
- posing to prevent it? If in the case of his bodily dis-
tress you must not say to him, Go, and come again, and to-morrow I will give, when thou hast it by thee ;(h)
(h) Prov. iii. 28.
TO EXCITE OTHERS, ETC. 157
how much less may you delay the succour of his soul! that physician is no better than a murderer, who negligently delayeth till his patient be dead or past cure. Lay by excuses then, and all lesser busi- ness, and exhort one another daily, while it is called to- day ;(2) lest any be hardened through the deceitfulness of sin. Let your exhortation proceed from compassion and love. To jeer and scoff, to rail and vilify, is not a likely way to reform men, or convert them to God.
Go to poor sinners with tears in your eyes, that they -
may see you believe them to be miserable, and that you unfeignedly pity their case. Deal with them with earnest humble entreaties. Let them perceive it is the desire of your hearts to do them good: that you have no other end but their everlasting happi- ness; and that it is your sense of their danger, and your love to their souls, that forceth you to speak; even because you know the terrors of the Lord, and for fear you should see them in eternal torments. Say to them, “ Friend, you know I seek no advantage of my own: the method to please you and keep your friendship, were to sooth you in your way, or 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 yout own happiness. It is yourself that will have the gain and comfort, if you come to Christ.” If we were thus to go to every ignorant and wicked neighbour, what blessed fruit should we quickly see!—Do it with all possible plainness and faithfulness. Do not make their sins less than they are,. nor encourage them in a false hope. If you see the case dangerous, speak plainly ; “Neighbour, I am afraid God hath not yet renewed your soul; I doubt you are not yet recovered from the power of Satan to God; I doubt you have no chosen Christ above all, nor unfeignedly taken him’ for your sovereign Lord. If you had, surely’ you durst not so easily disobey him, nor neglect his wor- ship in your family, and in public; you could not
@ Hebsai 13: te
Z
158 THE DUTY OF GOD'S PEOPLE so eagerly follow the world, and talk of nothing but
the things of the world. LUf-you were in Christ, you would bea uld be a new creature: old things would be pas
away, and all things would become new : you would have new thoughts, new talk, new compa new endeavours, ‘and _ A_ New... “conversation... ; without these you can never be sayed: you may think otherwise, and hope otherwise as long as you will, but your hopes will all deceive you, and perish with you.” Thus must you deal faithfully with men, if ever you intend to do them good. It is not in curing men’s souls, as in curing their badies, where they “must not know their, danger, lest it hinder the cure. They are here agents in their own cure; and if they know not their misery, they will never bewail it, nor know their need of a Sa- viour. Do it also seriously, zealously, and effectually. Labour to make men know, that heaven and hell are not matters to be played with, or passed over with a few careless thoughts. that one of ‘these days thou shalt be in everlasting
joy or torment: and doth it not awaken thee? Are
there so few that find the way of life? so many that go the way of death? Is it so hard to escape? so ey to miscarry? and yet thou do sit still, and trifle?
What do you mean? The world is passing away ; its pleasures, honours, and profits, are fading, and leav- ing you: eternity is a little before you: “God is just
- and jealous: his threatenings are true: the ‘great
day will be terrible: time runs on: your life is un- certain: you are far behind-hand: your case is dan- gerous: if you die to-morrow, how unready are you! with what terror will your souls go out of your bodies! And do you yet loiter ? Consider, God is all his while waiting your leisure: his patience beareth :
is long-suffering forbeareth: his mercy -entreateth ae Christ offereth you his blood and merits: the Spirit is persuading: conscience is accusing: Satan waits to have you. This is your time—now or never. Had you rather burn in hell than repent ongeaTth | ? have devils your tormentors, than Christ
| Ha TO EXCITE OTHERS, EFC. “ (69
your governor? Will you renounce your part in
God and glory, rather than renounce your sins? O
friends, what do you think of these things? God. hath made you men: do not renounce your reason,
where you should chiefly use it:” Alas, it is not
a few dull words, between jest and earnest, between > sleep and awake, that will rouse a dead hearted sin-
ner. If a house be on fire, you will not make a cold
oration on the nature and danger of fire; but will
run and cry, fire! fire! To tell a man of his sins, as
softly as Eli did his son; or to reprove him as gently
as Jehoshaphat did Ahab, Let not the king say so; usually doth as much harm as good: lothness to dis-
please men, makes us undo them.
§ 6. Yet lest you run into extremes, I advise you to do it with prudence and discretion.—Choose the fittest season. Deal not with men when they are in a passion, or where they will take it for a disgrace. When the earth is soft the plough will enter. Take a man when he is under affliction, or néwly impress-' ed under a sermon. Christian faithfulness requires us, not only todo good when it falls in our way, but - _to watch for opportunities.—Suit yourselves also to the quality and temper of the person. You must deal with the ingenious more by argument than. persua- sion. , There is need of both to the ignorant. The affections of the convinced should be’ chiefly excited. The obstinate must be sharply reproved. The timor- ous must be dealt with tenderly. Love, and plain-— ness, and seriousness, take with all; ~but words of terror some can scarce bear. Use also the aptest expressions. Unseeming language makes the hearers: loathe the food they should live by; especially if they be men of curious ears, dnd carnal hearts.—Let all your reproofs and exhortations hg backed with the authority of God. Let sinners™Be convinced that you speak not of your own head. Turn them! to'they very chapter and verse where their sin is' condemned and their duty commanded. The’ voice of gia contemptible, but the voice of God is awful rible. They may reject your words, that da
*
16Q,. “"ruBe DUTY OF GoD’s PEOPLE
reject the words’ of the Almighty.—Be frequent with men in this duty of exhortation. If we are always to pray; and mot to faint, because God will have us importunaté with himself; the same course, no doubt, will be most prevailing with men. Therefore we are commanded to exhort one another daily ;(k) and with all-longsuffering.(1) The fire is not always brought out of the flint at one stroke; nor men’s affections kindled at the first exhortation. And if they were, yet if they be not followed, they will soon grow cold again. Follow sinners with long, loving, and earnest entreaties, and give thém no rest in their sin. This is true charity, the way to save men’s souls, and will afford you comfort upon review.—Strive to bring all your exhortations to an issue. If we speak the most convincing words, and all our care is over with our speech, we shall seldom prosper in our labours: but God usually blesses their labours, whose very heart is set upon the conversion of their hearers, and who are therefore inquiring after the success of their work. If you reprove asin, cease not till the sinner promises
‘you to leave it, and avoid the occasion of it. If you
are exhorting to a duty, urge for a promise to set upon it presently. If you would draw men to Christ, leave not till you have made them confess the misery of their present unregenerate state; and the neces- sity of Christ; and of a change, and have promised you to fall close to the use of means. O that all Chris- tians would take this course with all their neighbours that are enslaved to sin, and strangers to Christ !— Once more, be sure your example exhort as well as
your words. Let them see you constant in all the
duties you persuade them to. Let them see in your lives that superiority to the world which your lips recommend. Let them see, by your constant labours a heaven, that indeed believe what you would have them believe. A holy and heavenly life is a al ‘pain to the consciences of sinners around and continually solicits them to change their
Heb. eis:
(@ 2 Tim. iv. 2.
TO EXCITE OTHERS; ETC. 161
§ 7. (3) Besides the duty cf private admonition, you must endeavour to help men to profit by the public ordinances. In order to that,—endeavour to procure for them faithful ministers where they are wanting. ow shall they hear without a preacher ?(m) Improve your interest and diligence to this end, till you prevail. Extend your purses to the utmost. How many souls may be saved by the ministry you have procured! It is a higher and nobler charity than relieving their bodies. What abundance of good might great men do, if they would support, in aca- demical education, such youth as they have first care- fully chosen for their integrity and piety, till they should be fit for the ministry!—And when a faithful ministry is obtained, help poor souls to receive the fruit of it. Draw them constantly to attend it. Re- mind them often what they have heard; and if it be possible, let them hear it repeated in their families, or elsewhere. Promote their frequent’ meeting together, besides publicly in the congregation; not as a separate church, but as a part of the church, more diligent than the rest in redeeming time, and helping the souls of each other heaven-ward.—Labour also to keep the ordinances and ministry in esteem. No man will be much wrought on by that which he despiseth. An apostle says, We beseech you, brethren, to know them 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.(n)
gy 8. CII.) Let us now a little inquire, what may be the causes of the gross neglect of this duty; that the hinderances being discovered, may the more easily be overcome.—One hinderance is, men’s own sin and guilt. They have not themselves been ravished with heavenly delights; how then should they draw others so earnestly to seek them? They have not felt their own lost condition, nor their need of Christ, nor the renewing work of the Spirit; how then can
(m) Rom. x. 14, (n} 1 Thess. v. 12, 13. x
162 THE DUTY OF GOD'S PEOPLE
hey discover these to others? They are guilty of the sins they should reprove, and this makes them ashamed to reprove. Another is, a secret infidelity prevailing in men’s hearts. Did we verily believe, that all the unregenerate and unholy shall be eternally tormented, how could we hold our tongues, or avoid bursting into tears, when we look them in the face, especially when they are our near and dear friends? Thus doth secret unbelief consume the vigour of each grace and duty. Oh Christians, if you did verily be- lieve that your ungodly neighbours, wife, husband, or child, should certainly lie for ever in hell, except they be thoroughly changed before death shall snatch them away, would not this make you address them day and night till they were persuaded? Were it not for this cursed unbelief, our own and our neigh- bour’s souls would gain more by us than they do.— These attempts are also much hindered by our want of charity and compassion for men’s souls. We look on miserable souls, and pass by, as the Priest and Levite by the wounded man. What though the sinner, wounded by sin, and captivated by Satan, do not desire thy help himself; yet his misery cries aloud. If God had not heard the cry of our miseries, before he heard the cry of our prayers, and been moved by his own pity, before he was moved by our importunity, we might long have continued the slaves of Satan. You will pray to God for them to open their eyes, and turn their hearts; and why not endeavour their conversion, if you desire it? And if you do not desire it, why do you ask it?’ Why do you not pray them to consider and return, as well as pray to God to convert and turn them? If you should see your neighbour fallen into a pit, and should pray to God to help him out, but neither put forth your hand to help him, nor once direct him to help him- self, would not any man censure you for your cruelty and hypocrisy? It is as true of the soul as the body. If any man seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? or what love hath he to his
TO EXCITE OTHERS, ETC. 163
brother's soul?—-We are also hindered by a base man-pleasing disposition. We are so desirous to keep in credit and favour with men, that it makes us most unconscionably neglect our own duty. He is a foolish and unfaithful physician, that will let a sick man die for fear of troubling him. If our friends are distracted, we please them in nothing that tends to their hurt. And yet when they are besides them- selves in point of salvation, and in their madness posting on to damnation, we will not stop them, for fear of displeasing them. How can we be Christians, that love the praise of men more than the praise of God? For if we seek to please men, we shall not be the servants of Christ.—It is common to be hindered by sinful bashfulness. When we should shame men out of their sins, we are ourselves ashamed of our duties. May not these sinners condemn us when they blush not to swear, be drunk, or neglect the worship of God ; and we blush to tell them of it, and persuade them from it? Bashfulness is unseemly in ~ cases of necessity. It is not a work to be ashamed of, to obey God in persuading men from their sins to Christ. Reader, hath not thy conscience told thee of thy duty many a time, and put thee on to speak to poor sinners; and yet thou hast been ashamed to open thy mouth, and so let them alone to sink or swim? O read and tremble: Whosoever shall be ashamed of me and my word, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.(0) An idle and impatient spirit hindereth us. It is an ungrateful work, and some- times makes men our enemies. Besides, it seldom suc- - ceeds at the first, except it be followed on. You must be long teaching the ignorant, and persuading the obstinate. We consider not what patience God used towards us, when we were in our sins. Woe to us if God had been as impatient with us as we are with others. Another hinderance is self-seeking ;
_ (0) Mark vin. 38.
164 THE DUTY OF GOD’S PEOPLE
——-‘‘ All seek their own, not! the things which are Jesus Christ’s,” (p) and their . brethren’s:——With many, pride is a great impediment. If it were to speak. with a great man, and it would not displease him, they would do it. But to go among the poor, and take pains with them in their cottages; where is the person that will do it! Many will rejoice in being instrumental to convert a gentleman, (and they have good reason;) but overlook the multitude, as if the souls of all were not alike to God. Alas! these men little consider how low Christ stooped to.us! Few rich, and noble, and wise, are called. It is the poor that receive the glad tidings of the gospel.—And with some their ignorance of the duty hindereth them from performing it. Either they know it not to be a duty, or at least not to be their duty. If this be thy case, Reader, 1 am in hope thou art now ac- quainted with thy duty, and will set upon it. .
§ 9. Do not object to this duty, that you are unable to manage an exhortation; but either set those on the work who are more able, or faithfully and humbly use the small ability you have, and tell them as a weak man may do, what God says in his word. Decline not the duty, because it is your superior who needs advice and exhortation. Order must be dis- pensed with in cases of necessity. Though it be a husband, a parent, a minister, you must teach him in such a case. If parents are in want, children must relieve them. If a husband be sick, the wife must fill up his place in family affairs. If the rich are re- duced to beggary, they must receive charity. If the physician be sick, somebody must look to him. So the meanest servant must admonish his master, and the child his parent, and the wife her husband, and the people their minister; so that it be done when there is real need, and with all possible humi- lity, modesty, and meekness.—Do not say, this will make us all preachers; for every good Christian is a teacher,. and hath a charge of his neighbour's soul,
(p) Phil. ii. 21.
TO EXCITE OTHERS, ETC. 165
Every man is a physician, when a regular physician cannot be had, and when the hurt is so small that any man may relieve it; and in the same cases, every man must be a teacher.—Do not despair of success. Cannot God give it? And must it not be by means? —Do not plead, it will only be casting pearls before swine. When you are in danger to be torn in pieces, Christ would have you forbear: but what is that to you that are in no such danger? As long as they will hear, you have encouragement to speak, and may not cast them off as contemptible swine.—Say not, ‘It is a friend on whom I much depend, and by telling him his sin and misery, I may lose his love, and be un- done.” Is his love more to be valued than his safety ? or thy own benefit by him than the salvation 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 in hell for ever, than thou shouldest lose his favour, or the maintenance thou hast from him ?
§ 10. (1IT.) But that all who fear God may be ex- cited to do their utmost to help others to this bless- ed rest, let me intreat you to consider the follow- ing motives. As for instance,—Not only nature, but especially ¢ i the.soulto.be. communicative of_good. Therefore to neglect this work is asin both against nature and grace. Would _you not think him unnatural, that would suffer his.children or.nei to_starve.in-the.streets, while he has provision at hand? And is not he more unnatural that will let them eter- nally perish, and not open his mouth to save them ? An unmerciful cruel man is a monster, to be abhor- red of all. If God had bid you give them all your estates or lay down your lives to save them, you would surely have refused, when you will not be- stow a little breath to save them. Is not the soul ofa husband, or wife, or child, or neighbour, worth a few words? Cruelty to men’s bodies is a most damnable sin; but to their souls much more, as the soul is of greater worth than the body, and eternity than time.
166 § THE DUTY OF GOD'S PEOPLE
Little know you what many a soul may now be feeling in hell, who died in their sins, for want of your faith- ful admonition.
Consider what Christ did towards the saving of souls. He thought them worth his blood; and shall we not think them worth our breath! Will you not do alittle, where Christ hath done so much ?—Consider what fit objects of pity ungodly people are. They are dead in trespasses and sins, have not hearts to feel their miseries, nor to pity themselves. If others do not pity them, they will have no pity: for it is the nature of their disease to make them pitiless to them- selves, yea, their own most cruel destroyers.—Consider it was once thy own case. It was God’s argument to the Israelites, to be kind to strangers, because themselves had been strangers in the land of Egypt. So should you pity them that are strangers to Christ, and to the hopes and comforts of the saints, because you were once strangers to them yourselves.—Con- sider your relation to them. It is thy neighbour, thy brother, whom thou art bound to love as thyself. He that loveth not his brother whom he seeth daily, doth not love God whom he never saw. And doth he love his brother, that will see him go to hell, and never hinder him ?
§ 11. Consider what a load of guilt this neglect lays upon thy own soul. Thou art guilty of the ~ murder and damnation of all those souls whom thou dost thus neglect; and of every sin they now commit, and of all the dishonour done to God thereby; and of all those judgments which their sims bring upon the town or country where they live-—Consider what it will be, to look upon your poor friends in eternal flames, and to think that your neglect was a great cause of it. If you should there perish with them, it would be no small aggravation of your torment. If you be in heaven, it would surely be a sad thought, were it possible that any sorrow could dwell there, to hear a multitude of poor souls cry out for ever, - “QO, if you would but have told me plainly of my
TO EXCITE OTHERS, ETC. 167
sin and danger, and set it home, » might have escap- ed all this torment, and been now in rest!” What a sad voice will this be !—Consider what a joy it will be in heaven, to meet those there, whom you have been the means to bring thither. To see their faces, and join with them for ever in the praises of God,. whom you were the happy instruments of bringing to the knowledge and obedience of Jesus Christ !—Con- sider how many souls you may have drawn into the way of damnation, or hardened in it. We have had, in the days of our ignorance, our companions in sin, whom we incited or encouraged. And doth it not become us, to do as much to save men, as we have done to destroy them ?—Consider how diligent are all the enemies of these poor souls to draw them to hell. The devil is tempting them day and night: their inward lusts are still working for their ruin: the flesh is still pleading for its delights: their old ‘companions are increasing their dislike of holiness. And if nobody be diligent in helping them to heaven, what is like to become of them. >
§ 12. Consider how deep the neglect of this duty will wound, when conscience is awakened.—When a man comes to die, conscience will ask him, ‘‘ What good hast thou done in thy life-time? The saving of souls is the greatest good work: what: hast thou done towards it? How many hast thou dealt faith- fully with?” I have oft observed that the consciences of dying men very much wound them for this omission. For my own part, when I have been near death, my conscience hath accused me more for this than for any sin. It would bring every ignorant profane neighbour to my remembrance, to whom | never made known their danger. It would tell me, “Thou shouldest have gone to them in private, and told them plainly of their desperate danger, though it had been when thou shouldest have eaten, or slept, if thou hadst no other time.” Conscience would remind me, how at such or such a time [ was in company with the ignorant, or was riding by the
168 THE DUTY OF GOD’s PEOPLE
way with a wilful sinner, and had a fit opportunity to have dealt with him, but did not; or at least did it to little purpose. The Lord grant I may better obey conscience while I have time, that it may have less to accuse me of at death?—Consider what a seasonable time you now have for this work. There are times in which it is not safe to speak; it may cost you your liberties or your lives. Besides, your neighbours will shortly die, and so will you. Speak - to them therefore while you may.---Consider, though this is a work of the greatest charity, yet every one of you may perform it; the poorest, as well as the rich. Every one hath a tongue to speak to a sinner. ---Once more, consider the happy consequences of this work where it is faithfully done. You may be instrumental in saving souls, for which Christ came down and died, and in which the angels of God rejoice. Such souls will bless you here and hereafter. God will have much glory by it. The church will be multiplied and edified by it. Your own souls will enjoy more improvement and vigour in a divine life. more peace of conscience, more rejoicing in spirit. Of all the personal mercies that I ever re- ceived, next to the love of God in Christ to my own soul, I must most joyfully bless him for the plentiful success of my endeavours upon others. O what fruits then might [ have seen, if I had been more faithful ? _ I know we need to be very jealous of our deceitful hearts in this point, lest our rejoicing should come from our pride. Naturally we would have the praise of every good work ascribed to ourselves. Yet to imitate our Father in goodness and mercy, and to rejoice in the degree of them we attain to, is the duty of every child of God. I therefore tell you my own experience, to persuade you, that if you did but know what a joyful thing it is, you would fol- low it night and day through the greatest discourage- ments. ;
§ 13. Up then, every man that hath a tongue, and is a servant of Christ, and do something of your
TO EXCITE OTHERS, ETC. 169
Master's work. Why hath he given you a tongue, but toyspeak in his service? And how can you serve . him more eminently, than im saving souls? He that will pronounce you! blessed at the last day, and invite you to the kingdom: prepared. for you, because you fed him, and: clothed. him;,.and. visited. him, in his poor members, will surely, pronounce you blessed: for 80 great’ a work as bringing souls. to, his. kingdom. He that saith,:The poor you have always with you, — hath left: the :ungodly always..with, you, that, you might still have matter to! exercise ,your charity upon. if' you have the hearts .of.Christians or of men, le
them yearn toward ‘your ignorant ungodly neigh- bouts... Say; as the lepers of Samaria, We do_ not well: this day is a day-of good: tidings, and, we hold. eur peace.) Hath Ged, had so much, mercy om you, and will you ‘have no mercy, op, your poor neighbours ? But as this: duty, belongs. to, all Ohristians, so espe- cially to some; aceording.as God hath called them to: ityor qualified them for. it.,,.To, them. therefore I will more particularly address,the' exhortation. ee aa
vi t4: God especially expects, this, duty at your _ hrands,: to»;whom she hath given) more learning , and knowledge, and endued,,with better utterance, than — your ‘neighbours. ; The strong are made. to help the
weak; and those that see must direct the blind. God
looketh for ‘this: faithful improvement, of your parts. and ‘gifts, \which, if} you neglect, it were better, you. “hadnever received them ; for. they will but aggravate
your’ condemnation, and.be as,useless to your own salvation as they were to others. as aa
101§ 152 All) sthose , that are. particularly acquainted with some'ungodly men, and that have peculiar in- terest in them, God looks for this duty at, your hands.
Christ ‘himself did ‘eat and,drink with publicans and sinners ; but it was only to. be their physician, and not! their companion. Who knows but God gave you interest in them to this end, that you might be the means of their recovery? They that. will not. “iy bau the words of a stranget may regard,a bro-
170 THE DUTY OF GOD’S PEOPLE
ther, or sister, or husband, or wife, or near friend; besides that the bond of friendship engageth you) to more kindness and compassion than ordinary.o%) © -
§ 16. Physicians, that are much about dying men, should in a special manner make conscience of this duty. It is their peculiar advantage, that they are at hand; that they are with men in sickness and dangers, when the ear is more open, and the heart less stubborn, than in time of health; and that men look upon their physician as a person in whose hands is their life; or at least who may do much to:save them; and therefore they will the more regard his advice. You that are of this honourable profession, do not think this a work besides your calling, as: if it belonged to none but ministers; except you think it besides your calling to be compassionate, or to be Christians. O help therefore to fit your patients ! for heaven! And whether you see they are for life’ or death, teach them both how to live and die, and give them some physic for their souls, as you do for their bodies. Blessed be God, that very many of the chief physicians of this age, have, by their eminent’ piety, vindicated their profession from the common imputa- tion of atheism and profaneness. | Hons
§ 17. Men of wealth and authority, and that have many dependents, have excellent advantages for thisduty. O what a world of good might lords and gentlemen do, if they had but hearts to improve their influence over others! Have you not all your honour and riches from God? Doth not Christ:say, Unto whomsoever much is give, of him much shall be required? If you speak to your dependents for God and their souls, you may be regarded, when eyen a minister shall be despised. As you value the
_ honour of God, your own comfort, and the salvation
of souls, improve your influence over your. tenants and neighbours : visit their houses ; see whether they worship God in their families; and take all: oppor- tunities to press them to their duty. Despise them not. Remember, God is no respecter- of persons.
TO EXCITE OTHERS, ETC. 171
Let men see that you excel others in piety, compas- sion, and diligence in God’s work, as you do in the riches and honours of the world. I confess you will by this means be singular, but then you will be singular in glory; for few of the mighty and noble are called.
§ 18. As for the ministers of the gospel, it is the very work of their calling to help others to heaven. —Be sure to make it the main end of your studies and preaching. He is the able, skilful minister, that is the best skilled in the art of instructing, convinc- ing, persuading, and consequently of winning souls; ‘and that is the best sermon that is best in these.— When you seek not God, but yourselves, God will make you the most contemptible of men. It is true
of your reputation, what Christ says of your life, He that loveth it shall lose it—Let the vigour of your persuasions show, that you are sensible on how weighty a business you are sent. Preach with that seriousness and fervour, as men that believe their own doctrine, and that know their hearers must be prevailed with, or be damned.—Think not that all your work is in your studies and pulpit. You are shepherds, and must know every sheep, and what is their disease, and mark their strdyings, and help to cure them and fetch them home: Learn of Paul, not only to teach your people pubiicly, but from house to house. Inquire how they grow in know- ledge and holiness, and on what grounds they build their hopes of salvation, and whether they walk up- ' Tightly, and perform the duties of their several rela- tions. See whether they worship God in their fa- milies; and teach them how to do it. Be familiar with them, that you may maintain your interest in them, and improve it all for God.—Know of them how they profit by public teaching. If any too little savour the things of the Spirit, let them be pitied, but not neglected: If any walk disorderly, recover them with diligence and patience. If they be ig- norant, it may be your fault, as much as theirs. Be
172 TH DUTY OF GOD'S PEOPLE
not asleep while the wolf is waking. —-Deal notwlight: ly with any. Some will not tell: their people. plainly of their sins, because they are’ greatimen; and some, because they are godly ; as if none but the peor; and the wicked ‘should ‘be dealt 'plainly. withs:|,, Yet labour to be skilful and discreet, that thé ihanner may answer to ‘the’ excellency ‘of! the matter. Every reasonable. soul’‘hath both judgment’ ‘and affection ; and every rational, spiritual sermon, must have both. Study and pray, and pray ‘and study, till you are ‘become ‘workmen that need not be ashamed, rightly dividing the word of truth ;°that' your people may not be ashamed,‘ nor weary in hearing you—Let your conversation be teaching; aswell as your: doé trine. Be as forward in a holy and ‘heavenly life as you are in pressing others to it. Let:your discourse be _ edifying and spiritual. Suffer any thing, rather than the gospel and’ men’s souls should’ suffer.—Let; see that you ‘use not the ministry only fora trade te live by; but that your hearts. are set upon the welfare of souls: Whatsoever ‘meekness, humility,oconde- scension, or self-denial, you teach them fronithe gos- pel, teach it them also by your undissembled: example. Study and strive after unity and peace. If everyou would promote the kingdom ‘of Christ, sand -your peoples salvation, do it in’a’way of peacevand love. t is as hard a thing to maintain im yourpeople aisound understanding, a tender ‘conscience, a lively, gracious, heavenly frame of spirit, ‘and an upright’ lifes: amidst contentions, as to keep’ your candle lighted inthe great- est storms. Blessed is that servant, ‘whom his; Lord, when he cometh, shall find him so'doing: 9 aun” . | § 19. All you' whom ‘God ‘hath intrusted with’ ‘the care of children and servants; I would also: to this great work of helping others 'to'the heavenly rest.—Consider, what plain’ and! pressing, commands of God require this at ‘your’hands. These‘words thou shalt teach diligently unto thy children; and: shalt tall of them when thou sittest in the house, and when: thon walkest by the way, and when thou'liest down, anil when
TO EXCITE OTHERS, ETC, 178
thow risest upg). Lraim up a child in the way he, should go; and when: hes old, he will not depart from tr) Bring up: youn children in the nurture.and admonition of the Lord.(s), Joshua resolved, that, he and_ his . house’ would serve the Lord Abraham, I know him; that he will command his children and his household after him, and: they shall keep, the, way of the Lord.(w)—Consider, it is aduty you’owe your children in point of justice. | From you they received the defilement and: misery of their natures, and there- fore you owe them all possible help for their recovery, —Consider. how near your children are to you, ,. They are parts of yourselves. If they prosper when. you are dead, you take it: as) if you lived'and prospered.in them ; ‘and ‘should you not ‘be of the same. mind for their everlasting rest ? Otherwise you will be; wit- nesses against your own souls. »/Your care, and. pains, and cost; for! their bodies,ywill:condemn you for. your neglect of their precious souls!) Yea, all the, brute creatures may’ condemn you:!:,Which of them is not tender: of their young ?—Consider, »God) hath made your children your charge, and ):your servants too, Every ‘one will ‘confess they are the minister's charge, And have not you'a greater charge of your own: fami-
- hes than any minister:can have:of them ?, Doubt- -
less at ‘your hands ‘God will require thei blood of their souls.’ It/is the greatest charge you were ever intrusted with ; and woe to you, if you suffer them to be igno- rant or ‘wicked for want of your. instruction or correc-. tion:—Consider’ what: work ithere’is for :you,: in their dispositions and lives. «Theirs is' not one sin, but thou- sands. They have: hereditary diseases, «bred: in their natures. The things ‘you must; teach them are con- trary to the interest ‘and desires of their flesh. . May the Lord make’ you'sensible what’a work) and charge lieth upon you!—Consider’ what sorrows you pre- pare for yourselves by the neglect of your children. (g) Deut. vi. 6,7. (7) Prov. xxii. 6. ‘(s) Ephes. vi. 4. | @ Josh. xxiv. 15. ° (u) Gen. xviii. 19.5
174 THE DUTY OF GOD’S PEOPLE
If they prove thorns in your eyes, they are of your own planting. If you should repent and be saved, is it nothing to think of their damnation; and your- selves the occasion of it? But ifyou die in,your | sins, how will they cry out against youin hell? * All this ‘was long of you: you should have taught us better, and did not; you should have restrained us from sin’ and corrected us, but did not.” What an addition will such outcries be to your misery! On the other side, think what a comfort you may have, if you be faithful in this duty. If you should not succeed, you have freed your own souls, and. have peace in ‘your own consciences. | If you do, the com-, fortis nexpressible, in their love and obedience, their supplying your wants, and delighting you in all your remaining path to glory. Yea, all; your family may fare the better for one pious child: or servant. But the greatest joy will be, when you shall, say,.Lord, here am I, and the children thou hast given mej, and shall joyfully live ‘with them: for ever.—Consider how much the welfare of \church and: state depends on this duty. ‘Good laws will’ not, reform, us, if re- formation begin not at;home. , This»is the cause, of all our’ miseries in ochutch and) state, even the want of'a holy education® of children.—I also »intreat pa- rents ‘to considér,:;what excellent advantages; they have for saving their children. ..They are with, you while they are:tender and flexible; ., You,have,a twig to bend; not an: oak. :»None in: the,world have such interests. in ‘their affections as, you have. . You. have also''the greatest authority,over them: Their whole dependence:\is upon you :for.a,/maintenance. _ You best know their temper and. inclinations. ; And. you are ever with them, and. cam never, want opportuni, ties.) Especially, you! mothers,;-remember this, who are more with your children while young than their fathers.» What pains\ are you, at -for their bodies! What do you. suffer to bring them into the world. And will, you not be at as much pains for the saying of their souls! Your affections are tender; and will
2 TO EXCITE OTHERS, ETC; 175
it not move you-to think of their perishing forever? I beseech you, forthe sake of the children, of your bowels, teach them, ‘admonish them, watch over them, and’ give them norest, till you have, brought them to Christ...
Ȥ 20. 1 shall pinched with this earnest request.to all Christian: parents that read these lines; that they isn have ars spe on ignten 3
jus "Gi them. ieee them, yet do what you can. Both.church and _ state, city__and | country, groan under the neglect of this weighty dut our children know not God, nor his tears ut take his namein«vain, and slight his worship, and you neither instruct nor correct them; and there- fore God corrects. both them and you. You are so tender of them, that God is the less tender of both them and you... Wonder not, if God make you smart for your children’s sins; for you are guilty of all they commit, by your neglect of your duty to reform them. Will you resolve therefore to set upon this duty, and neglect it no longer?) Remember Eli. Your children are like Moses in the bulrushes, ready to perish if they have not: help.. As ever you would. not. be charged before God as murderers of ‘their souls, nor have them cry out against you in everlasting fire, see that you teach them how to escape it, and’bring them up in holiness and the fear of God. I charge every one of
you, upon your allegiance to God, as you will very
shortly answer the contrary at your peril, that you will neither refuse ror neglect this most necessary duty. If you are not willing to do it, now you know it to,be so great a duty, you are rebels,and no true subjects of Jesus Christ. If you are willing, but know not how,
Twilladd a few words of direction to help you... Lead
them, by your own example, to prayer, reading, and other religious duties.
ir_memories. --Reculy their walls, Quicken
their affecti Ke iences. Re-
‘strain ‘their tolithes, and teach sie gracious speech.
Reform and watch over their outward conversation.
‘ 3 176 THE! SAINT'S REST ¥s' NOT.
To these ends get them bibles and pious: books, and.see
that they read'them. ‘Examine:then y learn; especially spend. the Lord’s:day in: this (work, and suffer them not to spend it!it'in:sports:or idlenegs. Show them the meaning of what they read or, learn. Keep them out of evil company, and’ acquaintethem ~ wie the godly. » And fail not to»make :them,|learn
their catechism. Especially show them:the necessity, excellency, and pleasure, of serving! God;' and. labour _ to fix'all upon their hearts:ci09 yoy 7! i ao tug
noy Isdw ob toy* eset
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“~The Saint's Rest ts’ wot’ to be expected on Barth MU AO ASI i Od @! now Isa) soot Tasha § 1. In order’ to ‘Show the ‘sm and folly of expecting est there, “ § '2..(.) the reasonableness of present afflictions 1$:comsidered); -§:3. (1): that they/ane the way to rest, §; 4.2) keep) us, from mistaking outjrest,,§ 5. (3) from Losing, our, way to, it, § 6;(4) uicken. our pace; towards it, § 7. (6) chiefly incommode our esh, § 8, 9, and (6) under them the sweetest foretastes of rest are often enjoyed. §'10. (113) How? uhreasonable to’ rest’in present enjoyments:§'11! (1) that it is iddlatry 5) $112: @) that it contradicts: God’s end in giving them; § 13) (3):i8 the way to havethem refused,, withdrawn or mbittered; §,44,,(4) that to ibe suffered, to, take wp, our, rest here; is, the, erate t , earse ; § 15, (6). that it is secking rest where it is not; | “4 6. _ (6) that the creatures, without'God, would aggravate ur mi- _.-sery; § 17. (7) and’all this is confirmed by experience! -§18. ‘The author laments that this'ig nevertheless 'a most Commonisin. | §' 19+23. (HL) ‘How unreasonable our unwillingness) to; die and possess the saint’s)rest,: is largely considered. ,§ 24.,The
» author apologizes for saying, so, much on this Jast head...” ._
is Tov
L 100. wou wailtiw 94 r Al fOD ayesl §.1. We are: not; yet,.come to our, resting place.
Doth:it remain?;.How great, then,is our prnaee fait to. s¢ek ‘and:expect; it, here. Where shall we. find thé Christian »that;| deserves not, this, reproof ?,,, We ‘would all: have continual, prosperity, because . it is easy jand » pleasing ‘to,| the; flesh ;, _ but, we. consider not'the unreasonableness of such desires.,,And,when
~
s TO BE EXPECTED ON EARTH. 177
we enjoy convenient houses, goods, lands, and re- venues; or the necessary means God hath appointed for our spiritual: good ;; we_seek rest_in these enjoy- ments.—Whether se are. in exceedingly stake. th rous) state, 1b_Js.apparent. we.exceedin
creature our_rest. emerge recie 8 oy- ments more vi tolentlyasw when we “want.them, than. an we.desire God himself? Do we not delight more m
the possession of them, than in the enjoyment of God ? And if we lose them, doth it not trouble us more- than our loss of God? Is it not enough that they are refreshing helps in our way to heaven, but they must also be made our heaven itself? Christian Rea- ‘der, I would as willingly make thee sensible of this sin as of any sin in the world, if I could tell how to do it; for the Lord’s greatest quarrel with us is in this point. In order to this, I et setae beseech thee to consider,—the treas¢ 1t_af (eglieicaenid Ahcimatcccanchinmias chcreiant io-acece enjoyments pot adaenucdlaindiedi. teat ossess eternal rest.
§ 2. (L.) To show the reasonableness of present - afflictions, consider,—they are_the way to rest ;—. they keep us from mistaking .our_rest;..and from. losing our way to it ;—they quicken.our_pace-towards it ;—they_chiefly_incommode.our flesh ;—-and_ under them God’s people have often the sweetest foretastes of their rest.
§ 3. (1) Consider, that labour and trouble are the common way to rest, both in the course of nature and grace. Can there possibly be rest without weariness ?._Do you not. travel and toil first, and rest after?_.The day for labour_is. first, and. then. follows the night for rest. . en ae Course
grace to be. pervertec any more than the course of nature? It oe an established decree, ¢ that we must thro’ much tribulation enter into the kingdom of God.(w) “And that if we suffer we shall also reign with Christ.(x)
(w)-Acts xiv! 22849 9s +(@)'2 Tim. in. 12. 6. Z
178 ° THE SAINT’S REST IS NOT
And what are we, that God’s statutes should be re- versed for our pleasure ?
§ 4. (2) Afflictions are exceedingly useful to us to keep us from mistaking our rest. A~Christian’s motion tow » and_notcon- strained. Those means therefore are most profitable, which help his—understanding and will. The most dangerous mistake of our souls.is,to_take the crea- ture_for..God, and. earth. for heave: at affectionate, eager thoughts, h the. we till_afflictions cool and moderate. | Aff speak.convincingly, and will be head alee oo. ers cannot. Many a poor Christian is sometimes bending his thoughts to wealth, or flesh-pleasing, or applause, and so loses his relish of Christ, and the joy above; till God break ae upon ied riches,
or-children,_or gonstience :
his bed with pining sickness, the world is nothing, and heaven is something. If our dear Lord | did not: put these thorns under our head, we should sleep out our lives, and lose our glory.
§ 5. (8) Afflictions are also es s “most effectual
Without this Gea of thorns on ei ‘ment and and ' left, we should hardly keep the way oy > Be ven. If there be but one gap open, how | ad y are we to
wa ton,
find it, ae turn out at it! When Be grow:
ters; and with David: may say, Before Fok was afflic I went astray ; but now have I kept thy wordy) WV thousand recovered sinners may ee: te — afi : ‘sickness! O comfortable sorrows ! gainful losses ! O ) enriching verty! O blessed day that ever - T was afflicted !” or only the green p astures, an still waters. but the rod and staff, they comfort us-~ ~
(y) Psalm ecxix, 67.
OT Lee
*
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Published ee yaa Ae Fisher, Caxton. London, 1622.
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TO BE EXPECTED ON EARTH. £179 Though the Word and Spirit do the main work, yet
hat the
§ 6. (4) Afflictions likewise serve to quicken our_
pace in the way to our rest. It were well, if mere love would prevail with us, and that we were rather drawn to heaven, than driven. But seeing our hearts are so bad, that mercy will not do it; it is better to be put on with the sharpest scourge, than loi- ter like the foolish virgins, till the door is shut. O
what a difference is there betwixt our prayers in.
health and in sickness; betwixt our repentings in prosperity and adversity! Alas, if we did not some- times feel the spur, what a slow pace would most of us-hold toward heaven. Since our vile natures require ‘it, why should we be unwilling that God should do us good by sharp means? Judge, Christian, whether thou dost not go more watchfully and speedily in the way to heaven, in-thy sufferings, than in thy more _ pleasing and prosperous state. !
§ 7. Consider further, it is but the flesh that is chiefly troubled and grieved by afflictions. In mast of ours i i _ unless we ourselves wilfully afflict it. ‘“‘ Why then, O my soul, dost thou side with this flesh, and complain, as it com- plaineth? It should be thy work to keep it under, and bring it into subjection; and if God do it for thee, shouldest thou be discontented? Hath not the pleasing of it been the cause of almost all thy spiritual. sorrows? Why then may not the displeasing of it further thy joy? Must not Paul and Silas sing, because their feet are in the stocks ?—Their spirits were not imprisoned. Ah, unworthy soul! is this thy thanks to God for preferring thee so far before thy body? When it is rotting in the grave, thou
shalt be a companion of the perfected spirits of the —
just; in the mean time, hast thou not consolation which the flesh knows not of? Murmur not then at God’s dealings with thy body; if it were for want of love to thee, he would not have dealt so by all
180 THE SAINTS REST IS _NOT
his saints. Never expect thy flesh should. troly... ex- pound the meaning of the rod... It will. Os me,
hatred; and_say, oye le aving. It is the suffers
S ing. party,..and.- fit_to be the judge.”—Could we once. =. belied "God, and judge of his dealings by. his. w blir
usefulness to. our souls, and_re ot and_could we stop _our..ears.against.. of_the flesh, then we should have a ter judgment of - our afflictions.
§ 8. (6) Once more consider, God seldom gives his people so sweet a foretaste of their future rest, as in their deep afflictions. He keeps his most precious - cordials for the time of our greatest faintings and dangers. He gives them when he knows they are needed, and will be valued; and when he is sure to be thanked for them, and his people rejoiced by them. Especially when. our sufferings are more di- rectly for his cause, then he seldom fails to sweeten the bitter cup. The martyrs have possessed the highest joys. When did Christ preach such comforts to his disciples, as when their hearts were sorowful at his departure? When did he appear among them, and say, Peace be unto you, but when they were shut up for fear of the Jews? When did Stephen see heaven opened, but when he was giving up his life for the testimony of Jesus? Is not that our best state wherein we have most of God?) Whyelse do we de- sire to come to heaven? If we look fora heaven of fleshly delights, we shall find ourselves mistaken. Conclude then,
that_affliction is not.so ot. 0. hae. a state
er than
aS Wesjpn.OF- ds.he. our good as. we are,of, aaa Woe to sea he. ian ae more so; and if he did_not.loxe.. love either him or ourselves !
§ 9. (7) Say not, “‘ I could bear any other affliction but this.” If God had afflicted thee i thou
canst bear it, thy idol would.neither have been dis-
TO BE EXPECTED ON EARTH. 181
covered__norremoved, . Neither__say,._ _-would_deliver—me.out—of_it, I copia d_he_ content to - bearit.” Is it nothing that he hath promised, it shall work for thy good ? Is it not enough that thou art sure to be delivered at death? Nor Tet it be said, “If my affliction did not disable me from my duty,.I could bear it.” It doth not disable thee for that duty which tendeth to thy own. personal benefit, but -is the greatest quickening help thou canst expect. As for thy duty to others, it is not thy duty when God disables thee. Perhaps thou wilt say, ‘ The godly are my afflictions ; if it were ungodly men, I could easily bear it.” Whoever is the instrument, the affliction is from God, and the deserving cause thyself; and is it not better to look more to God than thyself? Didst thou not know that the best men are still sinful in part? Do not plead, “If I had but that consolation, which you say God reserveth for suffering times, I should suffer more contentedly ; but I do not.perceive any such thing.” The more you suffer for righteousness’ sake, the more of this blessing you may expect; and the more you suffer for your own evil doing, the longer it will be before that sweetness comes. -Are not the comforts you _ desire neglected or resisted? Have your afflictions wrought kindly with you, and fitted you for comfort ? It is not mere suffering that prepares you for com- fort, but the success and fruit of suffering upon your " hearts.
§ 10. CL.) To show the unreasonableness of rest- ing—in. present. rape REE Me
without God, would. ager: ravate “our misery ;—and_ to confirm all this, we may consult our own experience, and that of others.
§ 11. (1) Itis gross idolatry to make any creature, _
182 THE SAINT'S REST IS NOT
or_means,_ our rest.
God's own.prerogative. As..it..is.apparent..idolatry to_place_our.xest_in.riches,..or honours ;_ so it is but a more.refined idolatry.to take up our rest. cellent ae of grace. TE our, dear lod ake it, when we e him cause to co
of our fe nee "My people annie been “ost pin they have forgotten their resting place(z) And to say, _ My people can find rest in any thing, rather than in me. They can delight in one another, but not in me. They can rejoice in my creatures and ordi- nances, but not in me. . _Yea,.in. their. very..labours and duties they seek for. rest,..but, not. i Ip i _..The had_rather_ be. ‘any-where, _ than. be with oe re these their ir gods? 2? Have these : redeemed them ? “Will these be better to them than I have been, or than I would be?” If yourselves have a wife, a husband, a son, that had rather be any-where than in your com- pany, and be never so merry as when furthest from you, would you not take it ill? So-must our God needs do.
ee 1 aed2) Von _contradict_the_end of Gad in_ giv
2
ing these _enjoyments. _-He_gave_them 1 to hel to_him; and. dost thou ne
stead? He gave them to be refreshments in thy j jour- ney ; and wouldest thou dwell in thy inn, and go no further? It may be said of all our comforts and ordi- nances, as it is said of the Israelites, Zhe ark of the covenant of the Lord went before them, to search out a resting-place for them.(a) Sodo all God’s mercies here. SS at rest, as John professed he was not the_Christ ;. but. they_are voices crying in this wilder- ness, to bid _us_prepare,—for the kingdom of God, our true_rest, is at. -band. Therefore to-rest_here, were
(z) Jer. 1. 6. (a) Numb. x. 33.
TO BE EXPECTED ON EARTH. 183
§ 13. (3) It is the way to cause God, either to deny the mercies we ask, or to take from us those we enjoy, or-at least embitter them to us. God is no- where so jealous as here. If you had a servant whom your wife loved better than yourself, would you not take it ill of such a wife, and rid your house of such a servant; so, if the Lord see you begin to settle in the world, and say, Here J will rest, no wonder if he soon in his i 1 inset If he love you,. no won- der if he take that from you, with which he sees you are destroying yourselves. It hath long been my observation of many, that when they have attempted great works, and have just finished them; or have aimed at great things in the world, and have just ob- tained them; or have lived in much trouble, and have just overcome it; and began to look on their condi- tion with content, and rest in it; they are then usually near to. ~When.a man is once at this lan-
Soul, take thy ease ; the next news usually is, .Thou fool, this night, or this month, or this year, thy soul_shall be required; and then whose shall these _be? What house is_there, where this_fool - dwe t? Let you.and I consider,..whether. it be_not our.own.case, Many a servant of God hath been destroyed from the earth, by being over-valued, and over-loved. I am persuaded, our discontents and murmuring are not so provoking to God, nor so destructive to the sinner, as our too sweet enjoy- ing, and resting in, a pleasing state. If God hath crossed you in wife, children, goods, friends, either by taking them away, or the comfort of them; try whether this be not the cause; for wheresoever your desires stop, and _you_s ndi- tion you nr_god, and engage. the jealousy of God against it. Whether you be friends to God or enemies, you can never expect that God should suf- fer you quietly to enjoy your idols. | § 14..(4) Should God suffer you to take up your rest here, it is one of the greatest curses that could
184 TUE SAINT'S REST IS NOT
befall you. Itswere better never to have a day of ease. _ inthe world.,for then weariness might. make youseek after the ire Test. Butif youatesuffened fo. sit down
‘alLeternity. To have their portion in this life, is the Jot of the most miserable perishing sinners. Doth it become Cliristians, then, to expect so much here ? Qur_zest_i
ren. And wouldest ine bays but such a heaven as this? 2
ceed, your soul's -etemal test. tao.
ultimate end, ae that_is Rta ks 2 € petted an this li life ;_ neither js.rest, there- fore to be expected here. Is God to be enjoyed in the best church here, as he is in heaven? How little of God the saints enjoy under the best means, let their own complainings testify. Poor comforters are the best ordinances, without God. Should.a.traveller take up.
his rest.in.the.way? No, PTE eee ney's_end.. When...yau-have..l._thial. scisalalss.. and L means.can. afford, .have.you. that. ou behes prayed,.suffered for? 1 think you thas ia say so. are like little children Pape from home; and God is
se aang Taig te and_we, to. °
We are also in the midst of our 7 aggre nel dangers ; and_is there anyresting here
What painful work doth. lie upon our hands! Look to our brethren, to our souls, and to God; and whatia deal of work, in respect of each of these, doth lie be- fore us? And can we rest in the midst of all our la- bours? Indeed we may rest on earth, as the ark is said to have rested in the midst of Jordan; a short and small rest. Oras Abraham desired ‘the angels to turn -in, and rest themselves in his tent, where they would have been loth to have taken up their dwelling
TO BE EXPECTED ON EARTH. 185
Should Israel have fixed their rest in the wilderness, among serpents, and enemies, and weariness, and famine? Should Noah have made the ark his home, and have been loth to come forth when the waters were assuaged? Should the mariner choose his dwell- ing on the sea, and settle his rest in the midst of rocks, and sands, and raging tempests? Should a soldier rest in the thickest of his enemies ?7—And are not Christians such_travellers, omega rene 1 soldiers? Have.
without? Are we not in continual sers? We cannot eat, drink, sleep, labour, pray, eel con- verse, but in the mi sna sit
- down.and rest here ?—O. > any eer eae : look 10 thy dangers, and_ hold. ; end;.win the field. and come off he..ground,.before_ thou . Whenever thou talkest of a ae on earth, it is like Peter on the mount, thou knowest not what thou sayest. If instead of telling the converted thief, This day shalt thou be with me in paradise, Christ had said, he should rest there upon the cross; would he not have taken it for a derision? Methinks it would be ill resting in. the midst..of sickness and_pains, persecutions and_dis- tresses... But_if_nothing—-else-.willconvince._us,...yet sure the remainders_of sin, which do so easily beset us, should quickly satisfy a believer, that here is not his rest. I say therefore to every one that think- eth of rest on earth, Arise ye, and depart, for this is not your rest, because it is polluted. (b)—These things cannotin_theirnature—he_a_tue
too low. to_raise
us_to_ happiness, too-e mpty.; _and_of too_short a. continuance..to.be our eternal content.
If prosperity, and whatsoever we here desire, be too base to make gods of, they are too base to be our
rest. ---The soul's rest. must be sufficient, to _ afford it perpetual satisfaction... But the content which crea-
(8) Micah ii. 10. 6. Aa
ine THE SAINTS REST IS NOT
If.-nov no “earth. grow. dull. All ‘ereatures are to us, as the flowers to the bee; there is but lit- tle honey on any one, and therefore there must be a superficial taste, and_so to the. next. next.—The.more. the cveatnne is Jenown..the Jess. it. -satisfieth.... Those only retaken with it, who see no. further than. its out- reer -beanty,...without,. FTE eo inward vanity.
When we thoroughly know the condition of other men, and have discovered the evil as well as the good, and the defects as well as the perfections, we then cease our admiration.
§ 16. (6) To have creatures and means without God, is an aggravation of our misery. If God should say, “ Take my creatures, my word, my ‘servants, my ordinances, but not myself;” would you take this for happiness? If you had the word of God, and not the Word which is God; or the bread of the Lord, and not the Lord, which is the true bread; or could cry with the Jews, The temple of the Lord, and had not the Lord of the temple; this were a poor happiness. Was Capernaum the more happy, or the more miserable, for seeing the mighty works which they had seen, and hearing the works of Christ which they did hear? Surely that which aggravates our sin and misery cannot be our rest.
§ 17. (7) To confirm all this, let us consult our own and others’ experience.—Millions have made trial; but—did—any—ever- saute. earth ? Delights. 4.deny not hush they Mats. found,__but_rest_ and. satisfaction they mever found. And_ shall we. think. to. find..that which never man could find before_us? , Ahab’s kingdom is nothing to him without Naboth’s vineyatd ; and did that satisfy him when he obtained it? Were you, like Noah’s dove, to look through the earth for a rest- ing place, you would return confessing that you could find none. Go ask honour, is there rest here ?
TO BE EXPECTED ON EARTH. 187
You may as well rest on the top of tempestuous mountains, or in Etna’s flames. Ask riches, is t} ere rest here? Even such as is ina bed of thorns. If you inguire for rest of worldly pleasure, it is such as the fish hath in swallowing the bait: when the pleasure is sweetest, death is nearest. Go to learn- ing, and even to divine ordinances, and inquire whether there.your souls. may rest? You might..in- deed.receivefrom..these an olive branch of hope, .as they_are_means...to. your. rest, _and_ have _ relation. to. eternity.;..but_in.xregard of... any. satisfaction, ia them- se uld_remain as restless. as, ever. ‘How well might all these answer us, as Jacob did Rachel, Am I in God's stead, that you come to me for soul- rest? Not-all.the. states.of men. in.the..world; nei- ther_court nor country,..towns nor, cities, shops. Nox fields, treasures, . libraries, solitude pear nor._pulpits,...can,..afford, any. such.thing as this, wrest. If you would inquire of the dead of all generations, or of the living through all dominions, they would all tell you, “ Here..is.no rest. ”__Or if other_men’s ex- perience. move you not, take a view. of your.own. an_you._ remember... the state _that_did. fully. satisfy you? anit yoy could, will it prove lasting? I be- leve we may all say of our r earthly rest, 2 as Paul of our hope, If it were in this life only, we are of all men _the most miserable.
§ 18. If then either scripture or reason, or the experience of ourselves, and all the world, will sa- tisfy us, we may see there is no resting here. And yet how guilty are the generality of us of this sin?
ow many halts and stops do we make, before we will make the Lord our rest! How must God even drive 1 us, and fire us out of every condition, lest we should sit down and rest there! If he gives 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 to be here. If he imbitter all these to us, how. restless are we till our condition be sweetened, that we may
188 THE SAINTS REST IS NOT
sit down again, j ! If we’ pro- ceed in the cure, and take the creature quite away, then how do we labour, and cry, and pray, that God would restore it, that we may make it our rest again! And while we are our_former.idal, yet
rather than come to God, we. delight -pusedbead teste hope.of..recovering..it,..and make. that.ve rest: or search .about..from.creature..to. creature, to find. out_something to supply the room; yea, if we can find no supply, yet we will rather settle in this misery, and make_a_rest.of a. wretched being, than pik all Lie come to God. O the cursed averseness of our souls from God? If-any—place_in_ hell were tolerable, the soul.would-rather.take.up.its_rest_there, than.come to God.Yea, when he is bringing us over to_him, and hath convinced us_of- the worth of his ways.and service, the last deceit of all is here, we will rather settle upon those ways that lead to him, and those ordinances that speak of him, and those gifts which flow from him, than-we will come entirely over to himself. Christians, marvel not that I speak so much of resting in these; beware lest it prove thy own case. I suppose thou art so far convinced of the va- nity of riches, honour, and pleasure, that thou canst more easily disclaim these; and it is well if it beso: but the means. of. ‘grace. thou lookest :on with less sus-
picion, and thinkest thou canst, elight_1 hens too much, es ecially seeing most. of. th them,.or_delig! too... little. T know they
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 ordinances without God, and had rather be at a sermon than in heaven, and_a.member_of re than of the_perfect church above, this is a, sad mistake.
far let. thy_soul.take.comfort—inordinances,..a: doth..accompany..them; remembering... {hot heaven, but the. first-fruits. While 6. -ore..present in the body, wearea ; and while we are absent from _him, we are absent from
TO BE EXPECTED ON EARTH. 189
our rest. If God were as willing to be absent from us, as we from him, and_as_ loth to be our_rest, as we_to rest in him, we..should...be.left..to..an..eternal eS separation Ina .vord,as.you are sensible of the_sinfulness_of your earthly discontents, so be you_also of your imegular_ satisfaction, and pray God to_pardon..them..much..more. And above all’ the plagues on this side hell, see that you watch and pray
against settling any-where short of heaven, or. reposing. w.God.
your souls_on.any.thing belov § 19. (Ill.) The next thing to be considered is, our unreas li o..die,..that we nay,
possess the saint’s. rest. We linger, like Lot in Sodom, till the Lord, being merciful. unto us, doth pluck us away against our will. J confess that death_.of_itself..isnot.desirable;_but.the..soul’s rest with God.is,..to. which death. isthe common. passage.
: kar
Because we.are apt.to make light of this sin, let_me set before you _its nature and remedy in_a variety of considerations. As for instance:—It has in it much infidelity. If we did but verily believe, that the promise of this glory is the word of God, and that God doth truly mean as he speaks, and is fully re- solved to make it good; if we did verily believe, that there is indeed such blessedness prepared for believers ; surely we should be as impatient of living, as we are now fearful of dying, and should think every day a year till our last day should come. Is it possible that we can truly believe, that death will remove us from misery to such glory, and yet be loth to die?—If the doubts of our own interest in that glory make us fear, yet_a true belief of the certainty and_excellency of this rest would make us restless till our title to it be cleared.” Though there is much faith and christianity in our..mouths,. yet...there is much infidelity and paganism in our hearts, which is the chief cause that we are so loth to die.—It is also much owing to the coldness of our love. If we love our friend, we love his company; his pre- sence is comfortaple, his absence is painful: when
190 THE SAINT'S REST IS NOT
he comes to us, we entertain him with gladness; when’ he dies, we mourn, and usually over-mourn. To be separated from a faithful friend, is like the rending a member from our body. And would not our desires after God be such, if we really loved him? Nay, should it not be much more than such, as he is above all friends most lovely? May the Lord teach us to look closely to our hearts, and take heed of self-deceit in this point! Whatever we pretend, if we love either father, mother, husband, wife, child, friend, wealth, or life itself, more than Christ, we are yet none of his sincere disciples. When it comes to the trial, the question will not be, Who hath preached most, or heard most, or talked most ? but Who hath loved most? Christ will not take sermons, prayers, fastings;..n0,...n0r.the..giving..our * goods, nor, the. burning our..bodies; instead. of love.
And..do...we..Joxe..him,..and.-yet.care_not..how.long..we
are.from.him? Was it such a joy to Jacob to see the face of Joseph in Egypt? And shall we be con- tented without the sight of Christ in glory, and yet say we love him? I dare not conclude, that we have no love at all, when we are so loth to die; but I dare say, were our love more, we should die more willingly. If this holy flame were thoroughly kindled in our breasts, we should cry out with Dayid, ‘** As the hart panteth after the water-brooks, so. pant- eth my soul after thee, OQ God, My soul thirsteth for God, for the living God: when shall I come and appear before God ?”—-By our unwillingness to die, it appears we are little weary of sin. Did we take sin for the greatest evil, we should not be will- ing to have its company so long. ‘‘ O foolish, sinful heart! Hast thou been so long a cage of all unclean lusts, a fountain so incessantly streaming forth the bitter waters of transgression, and art thou not yet weary? Wretched soul! Hast thou been so long wounded in all thy faculties, so grievously languish- ing in all thy performances, so fruitful a soil of all. iniquities, and art thou not yet more weary? Wouldest
TO BE EXPECTED ON EARTH. 19t
thou still lie under thy imperfections? Hath thy sin proved _ so profitable a commodity, so necessary a companion, such a delightful employment, that thou dost so much dread the parting day? May not God justly grant thee thy wishes, and seal thee a lease of thy desired distance from him, and nail thy ears to these doors of misery, and exclude thee eternally from his glory?” 1 s
the-vanityof the creature, when we. are_so loth. to pene or think of a Temoval, ‘s re
ad dost, thou. alone ab 10r eliverance ? Doth. “the sailor wish to see the land? Doth the husbandman
desire the ‘harvest, “and The labourer to receive his pay? Doth the traveller long. to. to be at home, and the—racer_to_.win. and..thesaldier
in—the—prize, to... Win
the.field ? And art thou loth to see thy labours finished, and to receive the end of thy faith and sufferings? Have thy griefs been only dreams? If they were, yet methinks thou shouldest not be afraid of waking. Or is it not rather the world’s delights, that are all mere dreams and shadows? Or is the _ world become of Jate more kind? We may at our peril reconcile ourselves to the world, but it will never reconcile itself to us. Oh unworthy soul! who hadst rather dwell in this land of darkness, and wander in this barren wilderness, than be at rest with Jesus Christ! Who hadst rather stay among the wolves, and daily suffer the scorpion’s stings, than ge gas the Lord with the host of heaven !”
JERE! onr Tests our Sie ea our treasure, ake God it_possible but we should desire to enjoy him? ft moreover discovers some dissimulation, Would you
192 THE SAINT'S REST IS NOT *
have any believe you, when they call the Lord your only hope, and speak of Christ as all in all, and of the joy that is inhis presence, and yet would endure the hardest life, rather than die and enter into his pre- sence? What self-contradiction is this to talk so hard- ois the world and the flesh, to. nd_complai
ofsin_and suffering: and yet_fear_no day..more.1 that, which.we.expect RIBS What hypocrisy is this, to profess to strive and fight for heaven, which we are loth to come to! and spend one hour after another in prayer, for that which we would not have! Hereby we wrong the Lord and his promises, and disgrace his ways in the eyes of the world. As if we would persuade them to question whether God be true to his word or not? whether there be any such glory as the scripture mentions ? When they see those so loth to leave their hold of present things, who have professed to live by faith, and have boasted their hopes in another world, and spoken disgracefully of all things below in compari- son of things above ; how doth this confirm the world in their unbelief and sensuality? ‘‘ Sure,” say they, ** if. these-professors-did--expeet-so-much—glory, and make. so. light.of the..world.as.they.seem,...they..woald not_themselves..be..so-loth..to. chase nd
we. ever able. to. repair the wrong which we do to God and souls by ett And what an honour to God, what a strengthening to believers, what a con- viction to unbelievers, would it be, if Christians in this did answer their profession, and cheerfully wel- come the news of rest !—It also evidently shows that we have spent much time to little purpose. Have we not had all our life-time to prepare todie? So many years to make ready for one hour, and are we so unready and unwilling yet! What have we done? Why have we lived? Had we any greater matters to mind? Would we have wished for more frequent warning? How oft hath death entered the habi- tations of our neighbours! How oft hath it knocked
:
: : |
TO BE EXPECTED ON EARTH. 193
at our own doors! How many distempers have vex- ed our bodies, that we have been forced to receive the sentence of death! And are we unready and unwilling after all this? O careless dead-hearted sinners! ‘unworthy neglecters of God’s warnings! faithless betrayers of our own souls!
* $21. Consider, not to die, is never to be happy-—
To escape death is to_miss.of_blessedness ;. except God should translate us, as Enoch and Elijah, which
he never did before or since. If in this life only we have hope in Christ, we are of all men most miserable.
If you would not die, and go to heaven, what would you have more than an Epicure, ora beast? Why do we pray, aud fast, and mourn? Why do we suffer the contempt of the world? not_pagans and infidels, if we do not desire a life to. come? Wouldst thon lose thy faith and labour, Christian? —all_thy.. duties and_sufferings._all the end of thy. nd be con- tented with the portion of a _worldlin or Pa “brute? Rather say as one did on his death- dg. when he was asked whether he was willing to die or not, ‘Let him be loth to die, who is_loth to be with Christ.” —Is God willing by death to glorify us, and we are unwilling to die, that we may be glorified’? Methinks if a prince were willing to make you his heir, you would scarce be unwilling to accept it; the refusing such a kindness would discover ingratitude and un- worthiness. As God hath resolved against them, who make excuses when they should come to Christ, “* None of those men, who were bidden, shall taste of my sup- per;” so itis just with him to resolve against us, who frame excuses when we should come to: glory. —The Lord’ Jesus was willing to come from heaven to earth 3; and shall we ‘be unwilling to remove - from earth to heaven, for ourselves and him? He might _ have said, “* What is it to me if these sinners suffer ?
we ‘If they value their flesh above their spirits, and their _ lusts above my Father's love ; if they will sell their souls for nought; who is it fit should be the loser?
194 THE SAINTS REST IS Nov
Should I, whom they have wronged? Must they wilfully transgress my law, and I undergo their de- served pain? Must I come down from heaven to
earth, and clothe myself with human flesh, be spit
upon and scorned by man, and fast, and weep, and suffer, and bleed, and die a cursed death ; and all this
for wretched worms, who had rather hazard their |
souls, than forbear one forbidden morsel? Do they cast away themselves so slightly, and must I redeem
them so dearly?” Thus we see Christ had reason _
enough to have made him unwilling; and yet did he voluntarily condescend. But we have no reason against our coming to him; except we will reason against our hopes, and plead for the perpetuity of our own calamities. Christ came down to fetch us up; and would we have him to lose his blood and
labour, and go again without us? Hath he bought.
our rest at so deararate ? Is our inheritance pur- chased with his blood ? And are we, after all this, loth to enter? Ah, sirs! it was Christ, and not we, that had cause to be loth. May the Lord forgive, and. heal this foolish ingratitude !
§ 22. Do we not combine with our most cruel foes, in their most malicious designs, while we are Joth to die, and go to heaven? What is the devil's daily bu- siness ? Is it not to keep our souls from God? And
shall we be content with this ? Is it not the one half of ~ !
hell which we wish to ourselves, whHe we desire to be absent from heaven? What sport is this to Satan, that his desires and thine, Christian, should so concur !—
that when he sees he cannot get thee to hell, he can ~
so long keep thee out of heaven, and make thee the earnest petitioner for it thyself! O gratify not the devil no much to.thy own injury! Do not our daily fears of death, make our lives a continual torment? Those lives: “which _might be full of et ees ‘hes he ¢ contemplations.at the life, to.come, and the swee
TO BB EXPECTED ON EARTH. 195
lie down, and rise up, and walk abroad, with our hearts full of the joys of God, we continually fill them with perplexing fears. For he that fears dying, must be al- ways fearing, because he has always reason to expect it. And-how-can-that-man’s life be comfortable, who who lives:in continual fear_oflosing.his comforts ?—Are not these fears of death self-created sufferings? As if God had not inflicted enough upon us, but we must inflict more upon ourselves. “Is not death bitter enough - to the flesh of itself, but we must double and treble its bitterness?) The sufferings laid upon us by God, do all lead to happy issues; the progress is from tribulation to patience, from thence to experience, and so to hope, and at last to glory. But the sufferings we make for ourselves, are circular and endless, from sin te suffer- ing, from suffering to, sin, and so to suffering again. And not only so, but they multiply in their course; every sin is greater than the former, and so every suf- fering also: so that, except we think God hath made us to be our own tormentors, we have small reason to nourish our fears of death.—And are they not useless, unprofitable fears? As-all our care cannot make one hair white or black, nor add one cubit to our stature ; so neithercan our fear prevent our sufferings, nor delay our death one hour: willing or unwilling we must away. Many aman’s fears have hastened his end, but noman’s ever did avert it. “Tis true, a cautious fear concerning the danger after death, hath profited many, and is very useful to the preventing of that danger ; but for a mem- ber of Christ, and an heir of leiven: to be afraid of en- tering his own inheritance, is a sinful, useless fear.— And do not our fears of dying insnare our souls, and add strength to many temptations? What made
Peter deny his Lord? What: makes apostates, in
suffering times, forsake the truth? Why doth the green blade of unrooted faith wither before the heat of persecution ?—Fear of imprisonment and _ poverty may do’much, but fear of death will do much more. So much fear as we have of death, so much cowardice we usually” have in the cause of God. Beside the
‘196 THE SAINT’S REST IS NOT -
multitude. of unbelieving contrivances, and disecon- tents at the wise disposal of God, and hard thoughts of most of his providences, which this sin doth make us guilty, of,
§ 23. Let us further consider, what. a. competent time-most of us have had. Why should not a man, that would die atall; be as-willing at thirty or TOT if God see fit, as at seventy or Ra: apa ? e doth
not.conquer.cotrupiian ; it. S mea aonabe as_well.as. time, oe natuaail. coe ae
soul, depart.in peace, As thou wouldst not desire an _ unlimited state in wealth and honour, so desire. it. aot
in point of time. If thou wast sensible how little thou deservest an hour of that patience which thou hast. en- joyed, thou wouldst think thou hadst hadia large part. Is it not divine wisdom that sets the bonnds? God. will honour himself by various. persons, and. several ages, and not by one person or age. Seeing thou hast
-acted thy own part and finished thy appointed course,
come down contentedly, that others may succeed, who must have their turns as well as thyself. Much time hath much nh Beg therefore for grace to improve it better; ntent with thy s
Harise alee lea ‘competency..of the. comfarts.of life. God. might. Hate puaiia. thy lice buaslons saa been.as.weary.of possessing it, as thou art now. afraid. ot losing it. He might have suffered thee to have con-
sumed thy days in ignorance, without the true know- ledge of Christ; but he hath opened thy eyes in the
‘morning of thy days, and acquainted thee. betiwes.
with the business of thy life. Hath thy heav enly Father caused thy lot to fall in Europe; not in Asia, Africa,. or America; in England, not in Spain or Italy? Hath he filled up ail thy life with mercies, and dost thou-new. think thy share too small? Whata multitude.of hours, of consolation ; of. delightful sabbaths, of pleasant.stu- dies, of precious companions, of wonderful deliver- ances, of excellent opportunities, of fruitful labours, of joyful tidings, of sweet experiences, of an nishin
1 DS ee Se
TO BE EXPECTED ON EARTH. 197
providences, hath thy life partaken of! Hath thy life been so sweet, that thou art loth to leave it? _Is this thy thanks to him, who is thus drawing thee to his own sweetness ? O foolish soul! would thou wast as covet- ous. aftet eternity, as thou art fora fading perishing life!. and. after the. presence of God in-glory, as_thou art for continuance on earth! Then’ thou wouldest cry, Why is his chariot so long in coming?) Why tarry the wheels of his chariot? . How long, Lord, how long?” —‘ What if God should let thee live many years, but deny thee the mercies which thou hast hitherto enjoyed? Might he not give thee life, as he gave the murmuring Israelites quails? He might give thee life till thou art weary of living, and as glad to be rid of it as Judas, or Ahithophel; and make thee like many miserable creatures in the world, who can hardly for- bear laying, violent hands upon themselves. Be not therefore so importunate for life, which may prove a judgment, instead ofa blessing.” How many of the pre- cious servants of God, of all ages and places, have gone before thee! Thou art not to enter'an untrodden path, nor appointed first to break the ice. Except Enoch and Elijah, which of the saints have escaped death? And art thou better than they ? There are many mil-
_ lions of saints dead; more than now remain on earth!
What a number of thine own bosom-friends, and com- panions in duty, are now gone; and why shouldest thon be so loth to follow? Nay hath not Jesus Christ himself gone this way? Hath he not sanctified the’ grave tous, and perfumed the dust with his own body; and art thou loth to follow him too? Rather say as’ Thomas, “ Let us-also go, that we may die with him.”
§ 24. If what hath been said will not persuade, scrip-
_ ture and reason have little force. And I have satd the
more on this subject, findmg it so needful to myself and others; finding among so many Christians, who couldedo and suffer much for Christ, so few that can willingly die; and of many, who have somewhat subdued other corruptions, so few have got the con-
quest ofthis. I perswadenot the ungodly from fearing
198 IMPORTANCE OF LEADING A
death. It is a wonder rather that they fear it nomore, and spend not their days in continual horror.
CHAP. XI. The Importance of leading a heavenly Life wpon Earth.
§ 1 The reasonableness of delighting in the thoughts of the saint’s rest. § 2, Christians exhorted to it, by considering, § 3. (1) it will evidence their sincere piety ; § 4. )it is the highest excellence of the Christian temper; § 5. (8) it leads to the most comfortable life ; § 6—9. (4) it will be the best preserva- tive from temptations to sin; § 10. (5) it will invigorate. their graces and duties; § 11. (6) it will be their best cordial in all afflictions; § 12. (7) it will render them most profitable to others; § 13: (8) it will honour God; § 14. (9) without it, we disobey the commands, and lose the most gracious and de- lightful discoveries, of the word of God: § 15. (10) it is the more reasonable to have our hearts with God, as his is so much -on us; § 16, 17. and (11) in heaven, where we have so much interest and relation; §18.(12) besides, there is nothing but heaven worth setting our hearts upon. § 19. Transition to the subject of the next chapter. *
§ 1. Is there such a rest remaining for us? Why then are our thoughts no more upon it? Why are not our hearts continually there ? e in-constant-contemplation ? Whatis the cause.of this neglect ? Are we,reasonable in this, or are we not? Hath the eternal God provided-us such a glory, and pro- mised to take us to dwell with himself, and is not this worth thinking on? Should not the strongest desires of our hearts be after it? Do we believe this, and yet for- get and neglect it! If God will not give us leave to ap- proach this light; what mean all his earnest invitations? Why doth he so condemn our earthly-mindedness, and command us to set our affections on things above! Ah! vile hearts! If God were against it, we were likelier to be for it; but when he commands our hearts to heaven, then they will not stir one inch. Like our predecessors, the sinful Israelites, when God would have them march for Canaan, then they mutiny, and will not stir; but
“HEAVENLY LIFE UPON .EARTH. 199
when God bids them not go, then they will be pre- sently marching. If God say, Love not the world, nor the things of the world, we dote upon it. | How free- ly, how frequently, can we think of our pleasures, our friends, our labours, our flesh and its lusts, yea, our wrongs and miseries, our fears and sufferings! But where is the Christian, whose heart is on his rest ? What is the matter? Are weso full of joy as to need ‘ nomore? Or, is there nothing in heaven for our joy- ~ ous thoughts? Or rather, are not our hearts carnal and stupid? Let us humble these sensual hearts, that have in them no more of Christ and glory. If.this world was the only subject of our discourse, all would count us ungodly; why then may we not call our hearts ungodly, that have so little delight in Christ and heaven? § 2. But I am speaking only to those, whose po » portion ‘isin heaven, whose_hopes_are there, and who. have’ forsaken all to.enjoythis.glory.; and shall I be discou- raged from persuading such to be heavenly-minded ? Fellow-christians, if you will not hear and obey, who will? Well may we discouraged to exhort the blind ungodly world, and may say, as Moses did, Be- hold the children of Israel have not hearkened unto me, how then shall Pharaoh hear me ?—1 require thee, Reader, as ever thou hopest for a part in this glory, that thou presently take thy heart to task, chide it for its wilful strangeness to God, turn thy thoughts from the pursuit of vanity, busy—it_about the life to come, habituate thyself. to such..contemplations,and_let_not..those.thoughts_be seldom and cursory, but. bathe thy soul in-beaven's de~ ; and if thy backward soul begin to flag, and thy thoughts to scatter, call them back, hold them to their work, bear not with their laziness, nor connive at one neglect. And when thou hast, in obedience to. God, tried this work, got acquainted with it, and kept a guard on thy thoughts till they are accustomed to obey, thou wilt then find thyself in the suburbs of hea- ven, ee that there is indeed a sweetness in the work
-
‘200 $$IMPORTANCE OF LEADING A
and way of God, and that the life of Christianity jaa life of joy. Thou wilt meet with those abundant cen- -solations which thou hast prayed, panted, and. groaned after, and which so few Christians do ever here ob- tain, because they know not this way to them, or a
_ make not conscience of walking in it.
unable toset.ourown. hearts.on-keaveie pram 27 work.of God_only. Though.God.he...the..chiefidisposer of your hearts, yet next under.him you-have.the.great- est command. of them..yourselves. Christ_you.can_do_nothing, yet_under him you may do much, and_must,_or_else_it—will beundone, .and. yourselves undone through. your_neglect. Christians, if your souls were healthful and vigorous, they — would perceive incomparibly more delight and sweet- ness in the believing joyful thoughts of your future blessedness, than the soundest stomach finds in its food, or the strongest senses in the enjoyment of their objects; so little painful would this work be to you. But because I know, while we have flesh about us, and any remains of that carnal mind, which is enmity to God and to this noble work, that all motives are lit- “tle enough, I will here lay down some considerations, ~which if you will deliberately weigh, with an mapar- tial judgment, I doubt not but they will prove effec- tual with your hearts, and make you resolve on this excellent duty. More particularly consider, it will evi- dence your sincere piety; it is the highest excellence of the Christian temper; it is the way to live most. comfortably; it will be the best preservative from > temptations to sin; it willenliven your graces and du- ties ; it will be your best cordial in all afflictions ; it’ will render you most profitable to others; it will honour God: without it you will disobey the com- mands, and lose the most gracious and delightful dis- coveries of the word of God; it is also the more
~ reasonable to have your hearts with God, as his is so
much on you; and in heaven, where you -have so much interest and relation ; - besides, there is nothing but heaven worth setting yourhearts upon.
a
HEAVENLY LIFE UPON EARTH. 201
§ 3. (1) Consider, a heart set upon ‘heaven will be one of the most unquestionable evidences of your.sin- cerity,-and.a.clear_discovery.of.a true work of saving
our.souls. You are often.asking, How -~ }
grace..upon.. ¥\ Shall.we.know that..we are truly sanctified? Here you have a sign-infallible from_ the ‘mouth of Jesus Christ himself; Where your treasure is,. there. unll your hearts be also. (c). God.is the.saint’s treasure and happiness; hea- ven is the place were they must-fully.enjoy him. A heart therefore set upon heaven, is no more but a heart set upon God: and surely a heart set upon God through Christ, is the truest.evidence of saving grace. When learning will be no proof of grace; when knowledge, duties, eifts, will fail, when arguments from thy tongue or hand may be confuted ; yet then will this, from ‘the of thy heart, prove thee sincere. Take a poor Christian, of a a weak pene a a feeble memory, a stammering tongue ; yet 1€
there! He fakes that aay fat a time our ies poate in which he hath not had one refreshing view of eter- nity. I had rather die in-this man’s cqndition, than in the case of him who hath the most eminent gifts, and is most admired for his performances, while ais heart is not thus taken up with God. The man that Christ_ will find out at the last day, and condemn for want of a wedding-garment, will be one that wants this frame of heart. = question will not then be, How much have you k ed? but, how much ceca Sued and w. eart ? Christians, as you would have a 2
to. 7 Tf sin and
Satan keep not your affections from thence, they will
never be able to keep away your persons.
§ 4. (2) A heart in heaven, is the highest excellence of your Christian temper. As there is a common ex- cellence, by which Christians differ from the world ; so there is this peculiar dignity of spirit, by which the
(c) Matt. vi. 21 ft. Ce
- 4 v 202. IMPORTANCE OF LEADING A
more ‘excellent differ from the rest. As the noblest of creatures, vo the noblest of Christians, are they whose faces are set most direct for heaven.” Such a heavenly, saint, who hath been wrapt up to God in his | contemplations, and is newly come down from the views of Christ, what discoveries will he make of those superior regions! how high and sacred is his dis- course! enough to convince an understanding hearer, that he hath seen the Lord, and that no man could speak such words, except he hath been with God. This, this: is the noble Christian. The most famous mountains and trees are those that reach nearest to heaven, and he is the choicest Christian whose heart is most. fi
requently. and most delightfully there. Ifa man have lived near the king, or_hath seen the sultan of Persia, or or the e great, Turk
rk, he will be.thought.a.step higher than his neighbours, What then shall we judge of him that daily travels as far as heaven, and theré hath seen the King of kings, hath frequent admittance into the divine presence, and feasteth his soul upon the tree’ of life? For my part, I value this man before the noblest, the richest, the most learned, in the world. § 5. (3) A.heavenly.. mind is the nearest and. trues nae cee The countries ar nort What keg hf | but.-their. Tixingin6-tass Don bangs And what makes others so warm in comforts, but their living higher, and having nearer access to God? When the sun in the spring draws nearer to our part of the earth, how de ‘all things congratulate its approach! The earth looks green, ‘the trees shoot forth, the plants revive, the birds sing, and all things smile upon us. If we would but try this hfe with God, and keep-these hearts above, what a— spring of joy would be within us! How'should we for- get our winter sorrows! How early should we rise to sing the praise of our great Creator! O Christians, get above. Those that have been there, have found it warmer ;.and [ doubt not but thou hast sometime tried it thyself. When have you largest comforts? Is it not
HEAVENLY LIFE UPON EARTH. 208.
when thou hast conversed with God, and talked with the inhabitants of the higher world, and viewed their mansions,, and filled thy soul with the fore-thoughts of glory? If thou knowest by experience what this prac- tice is, I dare say thou knowest what spiritual joy is. If, as David professes, the light of God's countenance more gladdens the heart then corn and wine, then surely they that draw nearest, and most behold it, must be fullest of these joys. Whom should we blame then, that we are so void of consolation, but our own negligent hearts? God hath provided us a crown of glory, and promised to set it shortly on our heads, and we will not so much as think of it. He bids us behold and rejoice and we will not so muchas look atit; and yet we complain for want of comfort. It is by believing we are filled with joy and peace, and no longer than we - continue believing. It is in hope the saints rejoice, and no longer than they continue hoping. God’s Spirit worketh our comforts, by setting our own spirits on work upon the promises, and. raising our thoughts ' to the place of our comforts. As you would delight a covetous man by showing him gold; so God delights his people by leading them, as it were, into heaven and showing them himself, and their rest with him. He does not cast in our.joys while we are idle, or taken up with other things. He gives the fruits of the earth while we plow, and sow, and weed, and water, and > ‘dung, and dress, and with patience expect his bless- ing; so doth he give the joys of the soul. I intreat thee, Reader, in the name of the Lord, and as thou va~ luest the life of constant joy, and that good conscience which is a continual feast, to set upon this work se- riously, and learn the art of heavenly-mindedness, and thou shalt find the increase a hundred fold, and the benefit abundantly exceed thy labour. _ But this. is the misery of man’s nature; though every man naturally hates sorrow, and loves the most merry and joyful life, yet few love. the way to joy, or will endure the pains by which it 1s obtained; they will take the next that comes to hand, and content them-
’
———————— ;
204. IMPORTANCE OF LEADING A selves with earthly pleasures, rather than they will
ascend to heaven to seek it; and yet when all is done, _
they must have it there, or be withoutit. — § 6. (4) A heart in heaven will be a most excellent Vative agaipst...te in, It will keep
the heart well employed: When we are idle, we tempt
the devil to tempt us ; as careless persons make thieves. —
A heart in heaven can reply to the tempter, as_Nehe- miah did, I am doing a great work, so that I cannot come. It hath no leisure to be lustful or wanton, am- bitious or worldly. If you were but busy in your law- ful callings, you would not be so ready to hearken to temptations; much less, if you were also busy above with God. Would ajudge be persuaded to rise from
the bench, when he is sitting upon life and death, to’
go and play with children in the streets? No more
_ with a Christian, when he is taking a survey of his
eternal rest, give ear to the alluring charms of Satan.
The children of that kingdom should never have time
for trifles, especially when they are employed in the affairs of the kingdom; and this employment is one of the saint’s chief preservatives from temptations.
§ 7. A_heavenly life is the freest from sin, be-
cause it hath truer_and_ livelier apprehensions. of spi-
ritual. things...He_hath so deep an_insight. into. the eviLof..sin, thevanity.of the creature,..the...brutishness of fleshly,..s iF it:
tle.power.over him, In vain the net is spread, says
Solomon, in the sight of any bird. And usually in vain doth Satan Jay his snares for the soul that plainly.sees them. Earth isthe place for his temptations, and the ordinary bait; and how shall these ensnare’ the Chris- tian, who hath left the earth, and walks with God? is converse with wise men the way to make one wise ; much more is converse with God. If travellers re-
-.
turn home with wisdom and experience, how much ~
more he that travels to heaven? If our bodies are suit- .
ed to the air and climate we most live in; his under- standing must be fuller of light, who lives-with the Fa- ther of lights. The men of the world that dwell below,
HEAVENLY LIFE UPON EARTH. 205
and know no other conversation but earthly, no won- der if their understanding be darkened, and Satan takes them captive at his will. How can worms and
moles see, whose dwelling is always in the earth? While this dust is in their eyes, no wonder they mis- take gain for godliness,*sin for grace, the world for God, their own wills for the law of Christ, and, in.the issue, hell for heaven. But when a Christian with- draws himself from his worldly thoughts, and begins to converse with God in heaven, methinks he is, as Nebuchadnezzar, taken from the beasts of the field to the throne, and his reason returneth unto him. When he hath had a glimpse of eternity, and looks down on the world again, how doth he charge with folly his neglects of Christ, his fleshly pleasures, his earthly cares! How doth he say to his laughter, it is mad! and to his vain mirth, what doth it! How doth he verily think there is no man in bedlam so truly mad as wilful sinners, and unworthly slighters of Christ and glory! This makes a dying man usually wiser than
eens peeanpe beclotii oe SleaieiA Saas
Yet let the same men recover, and lose ther appre- hension of the life to come, and how quickly do they lose their understandings with it! Tell a dying sin- ner of the riches, honours, or pleasures of the world, and would he not answer, ‘“‘ What is all this to me, who must presently appear before God, and give an account of all my life?” Christian, it the apprehend- ed nearness of eternity will work such strange effects upon the ungodly, and make them so much wiser ~ than-before; O what rare effects would it produce in thee, if thou couldest always dwell in the views of God, and in lively thoughts of thy everlasting state! Surely a believer, if-he improve his faith, may ordi- narily have more quickening apprehensions of the life
1 @
206. IMPORTANCE OF LEADING A
to come, in the time of his health, than an unbeliéver hath at the hour of his death.
§ 8. A heavenly mind is also fortified against temp- . tations, because the affections are thoroughly pre-— possessed with the high deligh : doth as sweetly relish goodness, as the understanding doth truth; and here lies- much of a strength. When thou hast had a fresh delightful taste of heaven, thou wilt not be so easily persuaded from it. You cannot persuade a child to part with his sweetmeats, while the taste is in his mouth. O that you would be much on feeding on the hidden manna, and frequently tasting the delights of: heaven! How would this confirm thy resolutions, and make thee despise the fooleries of the world, and scorn to be cheated with such childish toys. Had the devil set upon Peter in the mount of transfiguration, when he saw Moses and Elias talking with Christ, would he so easily have been drawn to deny his Lord? What, with all that glory in his eye? No. So, if he should set upon a believing soul, when he is taken up in the mount with Christ, what would such a soul say? “ Get thee _ behind me, Satan: Wouldest thou persuade me hence with trifling pleasures, and steal my heart from this my rest? Wouldest thou have me sell these joys for nothing? is any honour or delight like this? or ean that be profit, for which I must lose this?” But Satan stays till we are come down, and the taste of heaven is out oi our mouths, and the glory we saw is even forgot- ten, and then he easily deceives our hearts. Though the Israelites below, eat, and drink, and rise up to play, before their idol, Moses in the mount will not do so. O, if we could keep the taste of our souls con- tinually delighted with the sweetness above, with what
disdain should we spit out the baits of sin! _ § 9. Besides, whilst the heart is set on heaven, a man is under God’s protection. If Satan then assault us, God is more engaged for our defence, and will
“soar HEAVENLY LIFE UPON EARTH. 207
doubtless stand by us, and say, My grace is sufficient ‘for thee. Whena man is in the way of God’s blessing, he is in the less danger of sin’s enticing. Amidst thy temptations, Christian Reader, use much this power- ful remedy—keep close with God by a heavenly mind; follow your business above with Christ, and you will © find this a surer help than any other. The-way of life ts above to the wise, that he may depart from hell be- neath. (d) Remember that Noah was a just man, and perfect in his generation; for he walked with God: and that God said to Abraham Walk beforé me, and be thou perfect.
§ 10. (5) The diligent keeping your hearts in hea- ven, will maintain the vigour of all your graces, and put life into all your duties. - The heavenly Christian is the lively Christian. Itis ourstrangeness to heaven that makes us so dull. How will the soldier hazard his_life, andthe mariner_pass through, storms and wayes, and no difficulty keep them. back, when they think of an uncertain perishing treasure! What life _ then would it, put into a Christian’s endeavours, if he would frequently think of his everlasting treasure! We run so slowly, and strive so lazily, because we so little mind the prize. Observe but the man who is much in heayen,.and you shall see he is not like other Christians : there is something of what he hath seen above appear- eth in all his duty and conversation. Ifa preacher, how heavenly are his sermons! Ifa private Christian, what heavenly converse, prayers, and deportment! - Set . upon this employment, and others will see the face of your conversation shine, and say, surely he hath been with God on the mount. But if you lie conplainmg of deadness and dulness ; that you cannot lové Christ, nor rejoice im-his love; that you have no life in prayer, nor any other duty, and yet neglect this quickening’ em- ployment; you are the cause of your own complaints. Is not, thy. life hid with Christ in God? Where must thou go but to Christ for it? And where is that, but to heaven; where Christ is?. Thou wilt not come to Christ, (d) Prov. xv. 24.
208 IMPORTANCE OF LEADING A
that thou mayest have life. If thou wouldest+ have light and heat, why art thou no more in the sunshine ? For want of this recourse to heaven, thy soul is as a lamp not lighted, and thy duties as a sacrifice without fire, Fetch one coal daily from this altar, and see if thy offering will not burn. Light thy lamp at this flame, and feed it daily with oil from hence, and see if it will not gloriously shine. Keep close to this re- viving fire, and see if thy affections will not be warm. In thy want of love to God, lift up thy eye of faith to heaven, behold his beauty, contemplate his excel- lencies, and see if his amiableness and perfect goodness will not ravish thy heart. As exercise gives appetite, strength, and vigour, to the body; so these heavenly exercises will quickly cause the increase of grace and ~ spiritual life. Besides, it is not false or strange fire which you fetch from heaven for your sacrifices. The * zeal which is kindled by your meditations on heaven, is most likely to be a heavenly zeal. Some men’s fervency is only drawn from their books, some from | the sharpness of affliction, some from the mouth ofa moving minister, and some from the attention of an. auditory ; but he that knows this way to heaven, and derives it daily from the true fountain, shall have his soul revived with the water of life, and enjoy that quick- ening which is peculiar to the saints. By this faith thou mayest offer Abel’s sacrifice, more excellent than that of common men, and by it obtain witness that thou art righteous, God testifying of thy gifts that they _ -are sincere. When others are ready, like Baal’s priests, to cut themselves, because their sacrifice will not burn, thou mayest breathe the spirit of Elijah; and in the chariot of contemplation soar aloft, till thy soul and sacrifice gloriously flame, though the flesh and the world should cast upon them all the water of their op- osing enmity. Say not, how can mortals ascend to eaven? Faith hath wings, and meditation is its cha- riot. . Faith is a burning glass to thy sacrifice, and me- ditation sets it to the face of the sun; only take it not - away too soon, but hold it there awhile, and thy soul
HEAVENLY LIFE UPON EARTH. 209.
will feel the happy effect. Reader, art thou not think- - ing, when thou seest a lively Christian, and hearest his lively fervent prayers, and edifying discourse, “‘ O how. happy a man is this! O that my soul were in this bless- ed condition!” Why, I here advise thee from God, set thy soul conscientiously to this work, wash thee fre- quently in this Jordan, and thy leprous dead soyl will revive, and thou shait know that there isa God in- Israel, and that thou mayest live a vigorous and joyful life, if thou dest not wilfully neglect thy own mercies. § 11. (6) The frequent believing views of glory are the most precious cordials in all afflictions. These cor- dials, by cheering our spirits, render our sufferings far more easy, enable us to bear them with patience and joy, and to strengthen our resolutions, that we forsake not Christ for fear of trouble. If the way be ever so rough, can it be tedious ifit lead to heaven? Q_sweet sickness,_reproaches, imprisonment,.or.death,.accom- panied with these tastes.of our future.restl..This.keeps, the suffering fromthe soul, so.that_it.can.only touch the flesh. Had it not been for that little (alas, too lit- tle) taste which I had forrest, my sufferings would have been grievous, and death more terrible. I may say, I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Unless this promised rest had been my delight, I should then have perished in mine affliction. One thing have [desired of the Lord, that will L seek after ; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inguire in his temple. or in the time of trouble he shali hide me in his pavilion : in the secret of his tabernacle shall he hide me; he shall set me upon a rock. And now shall mine head be lifted up above mine enemies round about me. Therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.(e) All suf- ferings are nothing to us, so far as we have these sup- porting joys. . When persecution and fear hath shut , the doors, Christ can come in, and stand in the midst, and say to his disciples, Peace be uato you. Pauland
(e) Psalm xxvii. 13. exix. 92. xxvii. 4, 6.
910 _IMPORTANCE OF LEADING A
Silas can be in heaven, even when they are thrust into the inner prison, their bodies scourged with many stripes, and their feet fast in the stocks. The martyrs find more rest in their flames, than their persécutors in their pomp and tyranny, because they foresee the © flames they escape, and the rest which their fiery cha- riot is conveying them to. Ifthe Son of God will walk with us, we are safe in the midst of those flames, which shall devour them that cast us in. Abraham went out of his country, not knowing whither he went, because
- he looked for a city which hath foundations, whose
builder and maker is God. Moses esteemed. the re- proach of Christ greater riches than the treasures in Egypt; because he had respect unto the recompence
of reward. He forsook Egypt, not fearing the wrath
of the king; because he endured, as seeing him who is
_ Invisible. Others were tortured, not accepting deli-
verance, that they might obtain a better resurrection. Even Jesus, the author and finisher of our faith, for the joy that was set before him, endured thecross, despis- ing the shame, and is set down at the right hand of the throne of God. This is the noble advantage of faith, it can look on the means andend together. This is the great reason of our impatience, and censuring of God, be- cause we gaze on the evil itself, but fix not our thoughts on what is beyond it. They that saw Christ only on the cross, or in the grave, do shake their heads, and think him lost: but God saw him dying, buried, rising, glorifying, and all this.at one view. Faith will in this imitate God, so far as it hath the glass of a promise to help it. We see God burying us under ground, but we foresee not the spring, when we shall all revive. Could .. we but clearly see heaven, as the end of all God’s deal- ings with us, surely none of his dealings could be grievous. If God would once raise us to this life, we should find, that though heaven and sin are at a great distance; yet heaven and a prison, or banishment, hea- ven and the belly ofa whale, or a den of lions, heaven
- and consuming sickness, or invading death, are at no
such distance. But as Abraham saw Christ’s day and rejoiced; so we in our most forlorn state, might see
HEAVENLY LIFE UPON EARTH. 211
that day when Christ shall give us rest, and therein rejoice. I beseech thee, Christian, for the honour of the gospel, and for thy soul’s comfort, be not to learn this heavenly art, when in thy greatest extre- mity thou hast most need to use it. He that with Stephen, sees the glory of God, and Jesus standing on the right hand of God, will comfortably bear the shower of stones. The joy of the Lord is our strength, and that joy must be fetched from the place of our joy: and if we walk without our strength, how long are we like to endure?
§ 12. (7) He that hath his conversation in heaven, is the profitable Christian to all about him. When.a. man. isin a.strange.country, how glad is he of the com- pany.of.one.of..his.own.nation.. How. delightful is it to talk of their own country,.their..acquaintance,,.and af- fairsathome. With what pleasure did Joseph talk with his brethren, and inquire after his father, and his bro- ther Benjamin! Is it not so toa Christian, to talk with his brethren that have been above, and inquire after his Father, and Christ his Lord ? When a worldly man - will talk of nothing but the world, and a politician of state affairs, and a mere scholar of human learning, and acommon professor of his duties; the heavenly man will be speaking of heaven, and the strange glory his faith hath seen, and our speedy and blessed meeting there. O how refreshing and useful are his expressions ! How.his words pierce and melt the heart, and transform _ the hearers into other men. How doth his doctrine drop as the rain, and his speech distil as the dew, as the ~ small rain upon the tender herb, and as the showers upon the grass, while his lips publish the name of the Lord, and ascribe greatness unto his God. Is not his sweet discourse of heaven like the box of precious ointment, which being poured upon the head of Christ, filled the house with odour? All that are near may be refreshed by it. Happy the people that have a-.hea- venly minister. Happy the children and servants that have a heavenly father or master. Happy the man that hath a heavenly companion, who will watch over thy.
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‘ways, strengthen thee when thou art weak, cheer thee when thou art drooping, and comfort thee with the comfort wherewith he himself hath been so often com- forted of God! This is he that will always be blowing at the spark of thy spiritual life, and drawing thy soul
to God, and will say to thee, as the Samaritan woman,
“Come and see one that told me all that ever I did ;” one that loved our souls to the death. Is
~ notthis the Christ? Is not the knowledge of God and
him eternal life? Is it not the glory of the saints to see his glory? Come to this man’s house, and sit at his table, and he will feast thy soul with the dainties of heaven; travel with him by the way, and he will di- rect and quicken thee in thy journey to heaven; trade with him in the world,and he will counsel thee to buy ~ the pearl of great price. If thou wrong him, he can pardon thee, remembering that Christ hath pardoned
his greater offences ; if thou be angry, he is meek, consi- » dering the meekness of his heavenly Pattern; or, if he
fall out with you, he is soon reconciled, when he re-
collects that in heaven you must be everlasting friends.
This is the Christian of the right stamp, and all about him are better for him. How unprofitable is the so- ciety of all other sorts of Christians in comparison with this! Ifaman should come from heaven, how would men long to hear what reports he would make of the other world, and what he had seen, and what the blessed there enjoy! Would they not think this man the best companion, and his discourses the most pro-
- fitable? Why then do you value the company of saints
no more, and inquire no more of them, and relish their discourse no better? For every saint shall go to heaven in person, and is frequently there in spirit, and hath often viewed it in the glass of the gospel. For my part, I had rather have the company of a hea- venly-minded Christian, than of the most learned dis- putants, or princely commanders.
§ 13. (8) No man so highly honoureth God as he — whose conversation is in heaven. Is not a parent dis- graced, when his children feed on husks, are clothed
HEAVENLY LIFE UPON EARTH. 213
in tags, and keep company with none but rogues and beggars? Is it not so to our heavenly Father, when we who call ourselves his children feed on earth, and the garb of our souls is like that of the naked world, and our hearts familiarly converse with, and cleave to the dust, rather than stand continually in our Father's presence? Surely we live below the children of the King, not according to the height of our hopes, nor the provision of our Father's house, and the great pre- — parations made for his saints. It is well we havea Father of tender bowels, who will own his children in rags. If he did not first challenge his interest in us, _ neither ourselves not others could know us to be his people. Butwhen a Christian can live above,. antes joice his soul with the things.that are unseen, how
God honoured by sucha one! The Lord will testily
for him, *‘ This man believes me, and takes me at my word; he rejoiceth in my promise, before he hath possession; he can be thankful for what his bodily eyes never saw; his rejoicing is not in the flesh, his heart is with me; he loves my presence, and he shall surely enjoy it in my kingdom for ever. Blessed are they that have not seen, and yet have believed. Them that honour me I will honour.” How did God esteem him- self honoured by Caleb and Joshua, when they went into the promised land, and brought back to their brethren a taste of the fruits, and spake well of the good land, and encouraged the people! What a pro- mise and recompense did they receive!
§ 14. (9) A soul that doth Tot set its affections on things above, disobeys the commands, and loses the most gracious and delightful discoveries, of the word of God. The same God that hath commanded thee to believe, and to be a Christian, hath commanded thee to seek those things which are above, where Christ sitteth on the right hand of God, and to set your affections on things above, not on things on the earth. f) The same God that hath forbidden thee to murder, steal, or commit adul- etd hath forbidden thee the neglect of this great
(7) Col. m. 1, 2.
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duty, and darest thou wilfully disobey him? Why not make consciéncé of one, a8 well as the other? He hath made it thy duty, as well as the meatis of thy comfort, that a double bond may érigage thee not to forsake thy own mercies. Besides, what are all the most glorious dés¢riptions of heaven, all those disco-— veries of our future blessedness, and precios pro- mises of our rést, but lost to thee? Ave not these the stairs in the firmamént of scripturté, and the golden lines in that book of God? Methinks thou shouldst
not part with one of these proiiiiSes,; no not for a .
world. As heaven is the perfection of all our mercies, » so the promise of it in the gospel; are the very soul” of the gospel. Is a comfortable wotd from the moiith of God of such worth, that all the comforts in the world are nothing to it? And dost thou neglect and overlook so many of them? Why Should God reveal so much of his counsel, and tell us beforehand of fhe joys we shall possess, but to make us kitow it for ovr joy? fit had not been to fill us with the delights of our foreknown blessednéss, he might have kept his purpose to himself, and never have let us kiiow it till we came to enjoy it. Yea, when we had got possession of our rest, hé might still have concealed its eternity from us, and then the fears of losing it would have diminished the swéétness of our joys. But it hath pleased our Father to open his counsel, and let us know the very intent of his heart, that our joy might be full, and that we might live as the heirs of such a kingdom. And shall we now overlook all?
Shall we live in earthly cares and sorrows, and rejoice -
no more in these discoveries, than if the Lord had never wrote them? If thy prince had but sealed thee a patent of some lordship, how oit wouldst thou cast thine eyes upon it, and make it thy delightful study, till thou shouldst come to possess the dignity itself! And hath God sealed thee a patent of heaven, and dost thou let it lie by thee, as if thou hadst forgot it?—O that our hearts were as high as our hopes, and our hopes as high as these infallible promises. _
“4
WEAVENLY LIFE UPON EARTH. 215
§ 15. (10) It is but equal that our hearts should be on God, when the heart of God is so much on us.— If the Lord of glory can stoop so low, as ta set his heart on sinful dust, methinks we should easily be persuaded to set our hearts on Christ and glory, and ascend to him in our daily affections, who so much con- descends to us. Christian, dost thou not perceive that the heart of God is set upon thee, and that he is still minding thee with tender love, even when thou forget- est both thyself and him? Is he not following thee with daily mercies, moving upon thy soul, providing for thy body, preserving both? Doth he not bear thee continually in the arms of love, and promise that all shall work together for thy good, and suit all his deal- ings to thy greatest advantage, and give his angels charge over thee? And canst thou be taken up with the joys below, and forget thy Lord who forgets not thee? Unkind ingratitude! When he speaks of his own kindness, hear what he says, Zion said, the Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, she may for- get, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are conti- nually before meg) But when he speaks of our regards to him, the case is otherwise. Cana maid for wet her ornaments, or a bride her attire? yet my people hath for- gotten me days without number.(h) As if he should say, “ You will not rise one morning, but you will remem- ber to cover your nakedness, nor forget your vanity of dress; and are these of more worth than your God? of more importance than your eternal life? And yet you can forget these day after day.”—-Give not God cause thus to expostulate with us. Rather let our souls get up to God, and visit him every morning, and our hearts be towards him eyery moment.
§ 16. (11) Should not our interest in . heaven, and our relation to it, continually keep our hearts upon it? There our Father keeps his court. We call him, Our Father, who art in heaven. Unworthy children! that
(o( Isaiah xtix. 14, 46. (h) Jer. ii. 32:
216 IMPORTANCE OF LEADING A,
can be so taken up in their play, as to be mindless of such a Father. There also is Christ our head, our husband, our life; and shall we not look towards him, and send to him as oft as we can, till we come to see him face to face? Since the heavens must receive him, until the times of restitution of all things; let them also receive our hearts withhim. There also is new Jerusalem, which is the mother of us all.¢) And there are multitudes of our elder brethren. There are our friends and old acquaintance, whose society in the flesh we so much delighted in, and whose departure
- hence we so much lamented; and is this no attractive ~ -to thy thoughts? If they were within thy reach on
earth, thou wouldest go and visit them, and why not oftener visit them in spirit, and rejoice before-hand to think of meeting them there? -‘‘ Socrates rejoiced that he should die, because he believed he should see Homer, Hesiod, and. other eminent persons. How much more do I rejoice, said a pious old minister, who am sure to see Christ my Saviour, the eternal Son of God, in his assumed flesh; besides so many wise, holy, and renowned patriarchs, prophets, apos- tles,” &c. A believer should look to heayen, and contemplate the blessed state of the saints, and think with himself, «‘ Though I am not yet so happy as to be with you, yetthis is my daily comfort, you are my brethren and fellow-members in Christ, and therefore your joys are my joys, and your glory, by this near relation, is my glory; especially while 1 believe in the same Christ, and hold fast the same faith and obedi- ence, by which you were thus dignified, and rejoice in spirit with you, and congratulate your happiness in my daily meditations.
§ 17. Moreover, our house and home is above. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made. with hands, eternal in the heavens. Why do we then look no oftener towards it, and groan earnestly, desiring to be clothed upon-with our house which is from heaven.(k) If our home were far meaner, sure we
(2) Gal. iv. 26 (k) 2 Cor. v. 1, 2.
HEAVENLY LIFE UPON EARTH. 217
should remember it because it is our home. If you were but banished into a strange land, how frequently would your thoughts be at home? ~And why is it not thus with us in respect of heaven? Is not that more truly and properly our home, where we must take up our everlasting abode, than’ this, which we are every hour expecting tobe separated from, and to see no more? We-are.strangers, and_that.is.our .country...We -_ are_heirs, and. that is.our inheritance; even an inherit- ance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us.(1) Weare here in continual distress and want, and there lies our substance; even. a betier.and_an enduring substance.(m) Yea, the very hope_of.. our_souls.is there; all our. -hope..of. from our.distresses;,.all our hope.of happiness,.when-here we_ are miserable;. all this hope.is laid up forus.in heaven.(n) Why, beloved Christians, have we so much interest, and so few thoughts there? so near relation, and so little affection? Doth it become us to be delighted in the company of strangers, so as to forget our Father and our Lord? or tobe so well pleased with those that hate and grieve us, as to forget our best and dearest friends? or to be so fond of borrowed trifles, as to forget our own possession and treasure? or to be so much im- pressed with tears and wants, as to forget. our eternal joy and rest? God usually pleads our property inus: and thence concludes he will do us good, even because-we are his own people, whom he hath.chosen out ot ali the world. Why then do we not plead our interest in him, and so raise our hearts above, even because he is our own God, and because the place is cur own possession ? Men commonly over-love and over-value their own things, and mind them too much. O that we could mind our own mheritance, and value it half as much as it deserves!
§ 18. (12) Once more, consider there is nothing but heaven worth setting our hearts upon. If God have them not, who shall? If thou mind not thy zest, what wilt thou mind? Hast thou found out some other god?
(2) 1 Pee 4, (m) Heb. x. 34. (n) Col. i. 5. Ts Ee
t
218 IMPORTANCE OF LEADIFG A
or something that will serve thee instead ofrest? Hast thou found on earth an eternal happiness? Where is it? What is it made of? Who was the man that found it out? Who was he that last enjoyed it? Where dwelt’ he? What was his name? Orart thou the first that ever discovered heaven on earth? Ah, wretch! trust not to thy discoveries, boast not of thy gain till experience bid thee boast. Disquiet not thyself, in looking for that which is not on earth: lest thou learn thy experience with the loss of thy soul, which thou mightest have learned on easier terms; even by the warnings of God ~ in his word, and the loss of thousands of souls before thee. If Satan should take thee up to the mountain of temptation, and show thee all the kingdoms of the world, and the glory of them; he could show thee no- thing that is worthy thy thoughts, much less to be pre- ferred before thy rest. Indeed, so far as duty and ne- cessity require it, we must be content to mind the things - below: but who is he that contains:himself within the compass of those limits? And yet if we ever so dili- gently contract our cares and thoughts, we shall find the least to be bitter and burdensome. Christians, see the emptiness of all these things, and the preciousness of the things above. If thy thoughts should, like the la- borious bee, go over the world from flower to flower, from creature to creature, they would bring no honey or sweetness home, save what they gathered from their relations to eternity. Though every truth of God is pre-. cious, and ought to bedefended; yet even-all our study of truth should be still in reference to our rest: for the. observation is too true, ‘* that the lovers of controver- sies in religion, have never been warmed with one spark of the love of God.” And as for minding the “ affairs of church and state;” so far as they illustrate the pro- vidence of God, and tend to the settling of the gospel, and the government of Christ, and consequently to the saving our own souls, and those of our posterity, they
. are well worth our diligent observation: but these are
only their relations to eternity. Even ail our dealings in the world, our buying and selling, our eating and drinking, our building and marrying, our peace and
HEAVENLY LIFE UPON EARTH. 219
war, so far as they relate not to the life to come, but tend only to the pleasing of the flesh, are not worthy the frequent thoughts of a Christian. And now doth not thy conscience say, that there is nothing but hea- ven, and the way to it, that is worth thy minding?
§ 19. Now, Reader, are these considerations weigh- ty, or not? Have I proved it thy duty to keep thy heart on things above, or have I not? If thou say, Not, I am confident thou contradictest thy own con- science. Ifthou acknowledge thyself convinced of the duty, that very tongue of thine shall condemn thee, and that confession be pleaded against thee, if thou wilfully negiect such a confessed duty. Be thorough- ly willing, and the work is more than half done. I have now a few plain directions to give you for your help in this’great work ; but, alas, it is in vain to mention them, except you be willing to put them into practice. However, [ will propose them to thee, and may the Lord persuade thy heart to the work!
CHAP. XII.
Directions how to lead a heavenly Life upon Earth.
§ 1. C1.) Hinderances to a heavenly lifermust be avoided; such as’ § 2. (1) Living in any known sin; § 3. (2) An earthly mind? § 4. (8) Ungodly companions; § 5. (4) A notional religion; § 6. (5) A haughty spint; § 7. (6) A slothful spint; § 8. (7) Resting in preparatives for a heavenly life, without the thing it- self. §9,(I1.) The duties which will promote a heavenly life are these: § 10. (1) Be convinced that heaven is the only trea- sure and happiness; § 11, 12. (2) Labour to know your interest
_ in it; § 13. (8) And how near it is; § 14. (4) Frequently and seriously talk of it; § 15. (5) Endeavour in every duty to raise your affections nearer to it: § 16. (6) To the same purpose im- prove every object and event; § 17. 18..(7) Be muchin the an- gelical work of praise; § 19. (8) Possess your souls with be- - lieving thoughts ofthe infinite love of God; § 20. (9) Carefully observe and cherish the motions of the Spirit of God; § 21. (10) Nor even neglect the due care of your bodily health.
§ 1. As thou valuest the comforts of heavenly con-
versation, I must here charge thee from God, to avoid carefully some dangerous hinderances; and then
220 DIRECTIONS HOW TO LEAD A> faithfully and diligently to practise such duties as will
especially.assist thee in attaining to a heavenly life—
And (1.) the hinderances to be avoided with all possible care, are,—living in any known sin,—an earthly mind, —the company of the ungodly,—a notional religion, —a proud and lofty spirit,—a slothful spirit,—and - resting in mere preparations for this heavenly life, without any anquaintance with the thing itself.
§ 2. (1) Living in any known sin, is a grand impedi- ment to a heavenly conversation. What havock will this make in thy soul! O the joys that this hath destroy- ed! the ruin it hath made amongst men’s graces! The soul-strengthening duties it hath hindered! Christian Reader, art thou one that hath used violence with thy conscience? Art thou a wilful neglecter of known du- ties, either public, private, or secret ? Art thoua slave to thine appetite, or to any other commanding sense? Art thou a proud seeker of thing own esteem ? Art thou a peevish and passionate person, ready to take fire at
every word, or look, or supposedslight? Art thou a de-
ceiver of others in thy dealings, or one that will be rich, right or wrong? If this be thy case, I dare say heaven and thy soul are very great strangers. ‘These beams in thine eyes will not suffer thee to look to heaven; they will be a cloud between thee and thy God. When thou dost but attempt to study eternity, and gather comforts
_ from the life to come, thy sin will presently look thee
in the face, and say, ‘‘ These things belong not to thee. How shouldest thou take comfort from heayen, who takest so much pleasure in the lust of the flesh?” How — will this damp thy joys, and make the thoughts of that day and state become thy trouble, and not thy delight. Every wilful sin will be to thy comforts, as water to the fire; when thou thinkest to quicken them, this will quench them. It will utterly indispose and disable thee, that thou canst no more ascend in divine meditation than a bird can fly when its wings are clipped. Sin cuts the very sinews of this heavenly life. Oman! whata life dost thou lose! What daily delights dost thou sell for a vile lust! If heaven and hell can meet together, and God become a lover of sin, then mayest thou live
oe
HEAVENLY LIFE UPON EARTH. 991
in thy sin, and in-the tastes of glory; and have a con- versation in heaven, though thou cherish thy corrup- tion. And take heed lest it banish thee from heaven, as it does thy heart. And though thou be not guilty, and knowest no reigning sin in thy soul, think what a sad thing it would be, if ever this should prove thy case. Watch, therefore; especially resolve to keep from the occasions of sin, and out of the way of temp- tations. What need have we daily to pray, Lead us not into temptation, but deliver us from evil!
§ 3. (2) An earthly mind is another hinderance care - fully to be avvided. God and mammon, earth and hea- ven, cannot both have the delight of thy heart. When the heavenly believer is blessing himself in his God, and rejoicing in hope of the glory to come; perhaps thou art blessing thyself in thy worldly prosperity, and rejoic- ing in hope of thy thriving here. When he is comfort- ing hissoul in the views of Christ, of angels and saints, whom he shall live with for ever, then thou art com- forting thyself with thy wealth, in looking over thy bills and bonds, thy goods, thycattle, orthy buildings, and in thinking of the favour of the great, or the plea- sure of a plentiful estate, of larger provision for thy children after thee, of the advancement of thy family, or the increase of thy dependents. If Christ pronounced him a fool, that said, Soul, take thy ease, thou hast enough laid up for many years; how much more so art
thou, who knowingly speakest in thy heart the same
words! ‘Tell me, what difference between this fool’s expressions and thy affections? Remember, thou hast to do with the Searcher of hearts. Certainly, so much as thou delightest, and takest up thy rest on earth, so much of thy delight in God is abated. Thine earthly mind may consist with thy outward profession and com-
- mon duties; but it cannot consist with this heavenly
duty. Thou thyself knowest how seldom and cold, how cursory and reserved, thy thoughts have been of the joys above, ever since thou didst trade so eagerly for the world. Othe cursed madness of many that seem to be religious! They thrust themselves into a multitude
a
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of employments, 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 as unapt to soar in meditation, as - their bodies to leap above the sun. And. when they have lost that heaven upon earth, which they might have had, they take up with a few rotten arguments to prove it lawful; though indeed they cannot. I ad- vise thee, Christian, who hast tasted the pleasures of a heavenly life, as ever thou wouldst taste of them any more, avoid this devouring gulf of an earthly mind. If once thou come to this, that thou wilt be rich, thou fallest into temptation, and a snare, and into many fool- ash and hurtful lusts.(o) Keep these things loose about thee, like thy upper garments, that thoumayestlay them by whenever there is need; but let God and glory be next thy heart. Ever remember, that the friendship of the world is enmity with God. Whosoever, therefore, will be a friend of the world, is the enemy of God.(p) Love not the world, neither the’ things that are in the world. If any man love the world, the love of the Fa- ther is not in him.(g) This is plain dealings; and hap- py he that faithfully receives it!
§ 4. (3) Beware of the company of the ungodly. Not that I would dissuade thee from necessary converse, _ or from doing them any office of love; especially not from endeavouring the good of their souls, as long as thou hast any opportunity or hope: nor would I have thee to conclude them to be dogs and swine, in order to evade the duty of reproof: nor even to judge them such at all, as long as there is any hope for the better: much less can I approve of their practice, who conclude men dogs or swine, before ever they faithfully and lovingly admonish them, or perhaps. before they have
-known them, or spoke with them. But it is the unne-
cesssary society of ungodly men, and too much famili- arity with unprofitable companions, that I dissuade you from. Not only the open profane, the swearer, the. drunkard, and the enemies of godliness, will prove hurt-
(0) 1 Tim. vi. 9. (p) James iv. 4. (q) 1 John ii. 15.
HEAVENLY LIFE UPON EARTH. 223
ful companions to us, though these indeed are chiefly to be avoided: but too frequent society with persons merely civil and moral, whose conversation is empty and unedifying, may much divert our thoughts from heaven. Our backwardness is such, that we need the most constant and powerful helps. A stone, or a clod, is as fit to rise and fly in the air, as our hearts are naturally to move toward heaven. You need not hinder the rocks from flying up to the sky; it is suffi- cient that you do not help them: and surely if our spirits have not greatassistance, they may easily be kept from. soaring upward, though they should never meet with the least impediment. O think of this in the choice of your company! When your spirits are so disposed for heaven, that you need no help to lift them up, but, as flames, youare always mounting, and carrying with you all that is in your way, then indeed you may be less careful of your company; but till then, as you love the delights of a heavenly life, be careful herein. What will it advantage thee in a divine life, to hear how the market goes, or what the weather is, or is like to be, ‘or what news is stirring? This is the discourse of earth- ly men. What will it conduce to the raising thy heart God-ward, to hear that this is an able minister, or that an eminent Christian, or this an excellent sermon, or that an excellent book, or to hear some difficult, but unimportant controversy? Yet this, for the most part, is the sweetest discourse thou art like to have from a formal, speculative, dead-hearted professor. Nay, if thou hadst newly been warming thy heart in the con- templation of the blessed joys above, would not this discourse benumb thy affections, and quickly freeze ~ thy heart again? I appeal to the judgment of any man that hath tried it, and maketh observations on the frame of his spirit. Men cannot well talk of one thing, and mind another, especially things of such different na- tures. You, young men, who are most liable to this temptation, think seriously of what I say; can you have your hearts in heaven, among your roaring com- panions in an alehouse or tavern?” or when you work in your shops with those, whose common lan-
224 DIRECTIONS HOW TO LEAD A
guage is oaths, filthiness, or foolish talking, or jest- ing? Nay, let me tell you if you choose such com- pany when you might have better, and find most de- light in such, you are so far from heavenly conver- sation, that as yet you have no title to heaven at all, and in that state shall never come there. If your trea- sure was there, your heart could not be on things so distant. In a word, our company will bea part of our happiness in heaven, and it is a singular part of our furtherance to it, or hinderance from it.
§ 5. (4) Avoid frequent disputes about lesser truths, and a religion that lies only in opinions. They are usually least acquainted with a heavenly life, who are violent 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 God and Christ, will be most delightfully speaking of that happy time when he shall enjoy them. He is a-rare and precious Christian, who is skilful to improve well- known truths. Therefore let me advise you who aspire after a heavenly life, not to spend too much of your thoughts, your time, your zeal, or your speech, upon disputes that less concern your souls; but when hypo- crites are feeding on husks or shells, do you feed on the joys above. [ wish you were able to defend every truth of God, and to this end would read and study; but still I would have the chief truths to be chiefly studied, and none to cast out your thoughts of eternity. The least controverted points are usually most weighty, and of most necessary frequent use to our souls. ‘Therefore study well such scripture pre- cepts as these: Him that is weak in the faith receive ye, but not to doubtful disputations.(r) Foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive.(s) Avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain.{t) If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to
(r) Rom. xiv, 1, (s) 2 Tim. u, 28, 24. (é) Tit. ii. 9
HEAVENLY LIFE UPON EARTH. 925
the doctrine which is according to godliness; he is proud, . knowing nothing, but doting about questions and strifes — of words, whereof cometh envy, strife, railings, evil sur- mising, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain ts godli- ness: from such withdraw thyself.(u) . ; § 6. (5) Take heed of a proud and lofty spirit.— There is such an antipathy between this sin and God, that thou wilt never get thy heart near him, nor get him near thy heart, as long as this prevaileth in it. Ifit cast the angels out of heaven, it must needs keep thy heart from heaven. If it cast our first parents out of pa- radise, and separated between the Lord and us, and brought his curse on all the creatures here below; it will certainly keep our hearts from paradise, and in- crease the cursed separation from our God. Intercourse with God will keep men low, and that lowliness will promote their intercourse. When a man is used to be much with God, and taken up in the study of his glori- ous attributes, he abhors himself in dust and ashes; , and that self-abhorrenceis his best preparative toobtain ~ admittance to God again.—Therefore, after a soul- humbling day, or in times of trouble, when the soul is lowest, it useth to have freest access to God, and savour ° most of the life above. The delight of God is in him that is poor, and of a contrite spirit, and trembleth-at his word ;(v) and the delight of such a soul is in God; and where there is mutual delight, there will be freest ad- mittance, heartiest welcome,and most frequent con- verse. But God isso far from dwelling in the soul that is proud, that he will not admit it to any near access. The proud he knoweth afar off.(w) God resisteth the proud, and giveth grace to the humble.(v) A proud man is high in conceit, self-esteem, and carnal aspiring; a humble mind is high indeed in God’s esteem, and in holy aspir- ing. These two sorts of high-mindedness are most of all opposite to each other, as we see most warsare between princes and princes, and not between a prince and a
(u) 2 Tim: vi. 3, 5. (v) Isa. Ixvi. 2. (w) Psalm cxxxyiii. 6. (x) 1 Pet. v. 5. Ff
2296 DIRECTIONS HOW TO LEAD A.
plougman. Well then, art thou a man of worth in thine own eyes? Art thou delighted when thou hearest of thy esteem with men, and much dejected when thou hearest that they slight thee? Dost thou love those best that honour thee, and think meanly of them that do not, though they be otherwise men of godliness and honesty? Must thou have thy humours fulfilled, and thy judgment be a rule, and thy word a law, to all about thee? Are thy passions kindled, if thy word or will be crossed? Art thou ready to judge humility to be sordid baseness, and knowest not how to submit to humble confession, when thou hast sinned against God, or injured thy brother? Art thou one that lookest ‘strange at the godly poor, and art almost ashamed to be their companion; Canst thou not serve God ina low place as wellas ahigh? Are thy boastings restrained more by prudence or artifice than humility? Dost thou desire to have all men’s eyes upon thee, and to hear them say, This is he? Art thou unacquainted withthe deceitfulness and wickedness of thy heart? Art thou more ready to defend thy innocence, than accuse thy- self or confess thy fault? Canst thouhardly beara close Teproof, or digest plain dealing If these symptoms be undeniable in thy heart, thou art a proud person. There ‘Is too much of hell abiding in thee, to have any acquaint- ance with heaven: 'thy soul is too like the devil, to have any familiarity with God. A proud man makes himself his god, and sets up himself as his idol: how then can his affections be set on God? How can he possibly have his heart in heaven? Inventions and memory may pos- ‘sibly furnish his tongue with humble and heavenly ex- pressions, but in his spirit there is no more heaven than there is humility. I speak the more ofit, because it is the ‘most common and dangerous sin in morality, and most promotes the great sin of infidelity. O Christian if thou wouldst live continually in the presence of thy Lord, lie inthe dust, and he will thence take thee up Learn of him to be meek and lowly, and thou shalt find rest unto thy soul.(y) -Otherwise thy soul will be dike
(y) Mat. xi, 29.
HEAVENLY LIFE UPON EARTH. 227
the troubled sea, when it cannot rest, whose waters cast up mire and dirt ;(=) and instead of these sweet delights in God, thy pride will fill thee with perpetual disquiet. As he that humbleth himself asa little child shall hereafter be greatest in the kingdom of heaven,(a) so shall he now be greatest in the foretastes of it. God dwells with a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.(6) Therefore humble yourselves in the sight of the Lord, and he shall lift you up.(c) And when others are cast down, then thou shalt say, there is lifting up, and he shall save the humble
rson.(d) .
§ 7.(6) A slothful spirit is another impediment to this heavenly life. And I verily think, there is nothing hinders it more than this in men ofa good understand- ing. Ifit were only the exercise of the body, the mov- ing of the lips, the bending of the knee, men would as commonly step to heaven, as they go to visit a friend. But to separate our thoughts and affections from the world, to draw forth all our graces, and increase each in its proper object, and hold them to it till the work prospers in our hands, this, this is the difficulty. Rea- der, heaven is above thee, and dost thou think to tra- vel this steep ascent without labour and resolution? Canst thou get that earthly heart to heaven, and bring that backward mind to God, whilst thou liest still and takest thine ease? If lying down at the foot of the hill, and looking toward the top, and wishing we were there, would serve the turn, then we should have daily travellers for heaven. But the kingdom of heaven suffereth violence, and the violent take it by force..(e) There must be violence used to get these first fruits, as well as to get the full possession. Dost thou not feel it so, though I should not tell thee? Will thy heart get upwards ex- cept thou drive it? Thou knowest that heaven is all thy hope, that nothing below can yield thee rest; that a heart, seldom thinking of heaven, can fetch but little
(2) Isa. lyn. 20. (a) Matt. xviii. 4 (8) Isa. lyn. 15 (c) James iv,, 10. (d) Job xxii. 29 (e) Matt. xi 13.
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comfort thence; and yet dost thou not lose thy oppor- tunities, and lie below, when thou shouldest walk above, and live with God? Dost thou not commend the sweet- ness ofa heavenly life, and judge those the best Chris- tians that use it, and yet never try it thyself? As the sluggard that stretches himself on his bed, and cries, O that this were working! so dost thou talk, and trifle,
- and live at ease, and say, O that I could get my heart
to heaven! How many read books, and hear sermons expecting to hear of some easier way, or to meet with a shorter course to comfort, than they are ever like to find in scripture! Or they ask for directions fora hea- venly life, and if the hearing them will serve, they will be heavenly Christians; but if we show them their work, and tell them they cannot have these delights on easier terms, then they leave us, as the young man left Christ, sorrowful. If thou art convinced, Reader, that this work is necessary to thy comfort, set upon it resolutely: if thy heart draw back, force it on with the command of reason; if thy reason begin to dispute, pro- duce the command of God, and urge thy own necessity, with the other considerations suggested in the former chapter. Let not such an incomparable treasure lie be- fore thee, with thy hand in thy bosom, nor thy life be- a continual vexation, when it might be a continual feast, only because thou wilt not exert thyself. Sit not still with a disconsolate spirit, while comforts grow before thine eyes, like a man in the midst of a garden"of flowers, that will not rise to get them, and partake of their sweetness. This I know, Christ is the fountain: but the well is deep, and thou must get forth this water before thou canst be refreshed with it. I know, so far as you are spiritual, you need not all this striving and vio- lence; butin part you are carnal, and as longas it is so there is need of labour. It was a custom of the Parthians, not to give their children any meat in the morning before they saw the sweat on their faces with’ some labour. And you shall find this to be God’s usual course, not to give his children the tastes of his de- lights till they begin to sweat in seeking after them:—
_ Judge, therefore, whether a heavenly life, or thy carnal
~
HEAVENLY LIFE UPON EARTH. 229
ease, be better; and, as a wise man, make thy choice accordingly. Yea, let me add for thy encouragement— Thou needest not employ thy thoughts more than thou now dost; it is only to fix them upon better and more pleasant objects. Employ but asmany serious thoughts every day upon the excellent glory of the life to come, as thou now dost upon worldly affairs, yea, on vanities and impertinences, and thy heart will soon be at hea- ven. On the whole, it is the field of the slothful that is all grown over with thorns and nettles ; and the desire of the slothful killeth his joy, for his hands refuse to labour: and it is the slothful man that saith, theres a lion in the way, a lion is in the streets. As the door turneth upon its hinges, So doth. the slothful upon his bed. The slothful hideth his hand in his bosom ; it grieveth him to bring it again to his mouth,( f) though it be to feed himself with the food of life. What is this but throwing away our con- solations, and consequently the precious blood that bought them? for he that is slothful in his work is bro- ther to him that is a great waster.(g¢) Apply this to thy spiritual work, and study well the meaning of it.
§ 8. (7) Contentment with the mere preparatives to this heavenly life, while we are utter. strangers to the life itself, is also a dangerous and secret hinderance. When we take up with the mere study of heavenly things, and the notions of them, or the talking with one another about them; as if this were enough to make us heavenly. None are in more danger of this snare than those that are employed in leading the de- votions of others, especially preachers of the gospel.— O how easily may such be deceived! While they do nothing so much as read, and study of heaven; preach and pray, and talk of heaven; is not this the heavenly life? Alas! all this is but mere preparation: this is but collecting the materials, not erecting the building itself. ‘It is but gathering the manna for others, and not eating and digesting it ourseives. As he that sits at home
(f) Prov. xxiv. 30, 31. xxi, 25, xxvi. 13—15_ (g) Prov. xviii. 9.
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may draw exact maps of countries, and yet never see them, nor travel toward them; so you may describe to others the joys of heaven, and yet never come near it in your own hearts. A blind man, by learning, may dispute of light and colours; so may you set forth to others that heavenly light, which never enlightened your own souls, and bring that fire from the hearts of your people, which never warmed your own hearts. — What heavenly passages had Balaam m his prophecies, yet how little of it in his spirit! Nay, we are under a more subtle temptation, than any other men, to draw us from this heavenly life. Studying and preaching of heaven more resembles a heavenly life, than thinking and talking of the world does; and the resemblance is apt to deceive us. This is to die the most miserable death, even to famish ourselves, because we have bread on our tables; and to die for thirst, while we draw “water for others, thinking it enough that we have daily to do with it, though we never drink for the refreshment of our own souls.
§ 9. II.) Having thus showed thee what hinder- ances will resist thee in the work, I expect that thou resolve against them, consider them seriously, and avoid them faithfully, or elsé thy labour will be in vain. I must also tell thee, that I here expect thy promise, as thou valuest the delights of these foretastes of heaven, to make conscience of performing the following duties ; the reading of which, without their constant practi¢e, will not bring heaven unto thy heart. Particularly,—- be convinced that heaven is the only treasure and hap- piness ;—labour to know that it is thy own,—and how near it is;—frequently and seriously talk of it;—en- deavour to raise thy affections nearer to if in every duty ;—to the same purpose improve every object and event ;—be much in the angelical work of praise ;— possess thy soul with believing thoughts of the infinite ove of God ;—carefully observe and cherish the mo- tions of the Spirit of God ;—nor even neglect the due care of thy bodily health.
§ 10. (1) Be convinced that heaven is the only trea-
HEAVENLY LIFE UPON EARTH. 231
sure and happiness, and labour to know what a trea- sure and happiness it is. If thou do not believe it to be the chief good, thou wilt never set thy heart upon it; and this conviction must sink into thy affections; for if it be only a notion, it will have little efficacy. If Eve once supposes she sees more worth in the forbidden fruit, than in the love and enjoyment of God, no wonder if it have more of her heart than God. If your judgment once prefer the delights of the flesh before ~ the delights of the presence of God, it is impossible your heart should be in heaven. As it is ignorance of the emptiness of the things below that makes men so overvalue them; so it is ignorance of the high delights above, which is the cause that men so little mind them. If you see a purse of gold, and believe it to be but counters, it will not entice your affections to it. It is
not the real excellence ofa thing itself, but its known
excellence, that excites desire. If an ignorant man see a book containing the secrets of arts or sciences, he values it no more than a common piece, because he knows not what is in it; but he that knows it, highly values it, and can even forbear his meat, drink, and sleep, to read it. As the Jews killed the Messiah, while they waited for him, because they did not know him; so the world cries out for rest, and busily seeks for delight and happiness, because they know it not; for did they thoroughly know what itis, they could not so slight the everlasting treasure. |
§ 11. (2) Labour also to know that heaven is thy own happiness. 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 attainment but probable; but we can never delightfully rejoice in it, till we are in some measure persuaded of our title to it.
What comfort is it toa man:that is naked to see the
rich attire of others! What delight is it fora man that hath not a house to put hishead in, to see the sumptu- ous buildings of others! ‘Would not all this rather in- crease his anguish, and make him more sensibie of his own misery? So fora:man to know the excellencies of heaven, and not ‘know whether ever he shall enjoy
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them, may raise desire and urge pursuit, but he will have little joy. Who will set his heart‘on another man’s possessions? If your houses, your goods, your cattle your children, were not your own, you would less mind them, and less delight in them. O Christian! rest not, therefore, till you can call this rest yourown: bring thy heart to the bar of trial: set the qualifications of the saints on one side, and of thy soul on the other, and then judge how near they resemble. Thou hast the same word to judge thyself by now, as thou must be judged by at the greatday. Mistake not the scripture’s description of a saint, that thou neither acquit nor con- demn thyself upon mistakes. For as groundless hopes tend to confusion, and are the greatest cause of most men’s damnation; so groundless doubts tend to and are the great cause of the saint’s perplexity and distress. Therefere lay thy foundation for trial safely, and pro- ceed in the work deliberately and resolutely, nor give over till thou canst say, either thou hast, or hast not yet, a title to thisrest. O! if men did truly know, that. God is their own Father, and Christ their own Re- | deemer and Head, and that those are their own ever- lasting habitations, and that there they must abide and be happy for ever; how could they choose but be trans- ported with the fore-thoughts thereof! Ifa Christian could but look upon sun, moon, or stars, and reckon all his own in Christ and say, These are the blessings that my Lord hath procured me, and things incompa- rably greater than these, what holy raptures would his spirit feel! ‘ § 12. The more do they sin against their own com- forts, as well as against the grace of the gospel, who plead for their unbelief, and cherish distrustful thoughts of God, and injurious thoughts of their Redeemer; who represent the covenant, as if it were of works, and not of grace; and Christ as an enemy, rather than a Sa- viour; as if he were willing they shouid die in their unbelief, when he hath invited them so often, and so affectionately, and suffered the agonies that they should suffer. Wretches that we are! to be keeping up jealousies of our Lord, when we should be rejoicing
HEAVENLY LIFE UPON EARTH. 233
in his love. As if any man could choose Christ, be- fore Christ hath chosen him; or any man were more willing to be happy, than Christ is to make him hap- py- Away with these injurious, if not blasphemous, thoughts! If ever thouhast harboured such thoughts in thy breast, cast them from thee, and take heed how. thou ever entertainest them more. God hath written the names of his people in heaven, as you use to write your names or marks on your goods; and shall we be attempting to raze them out, and to write our names on the doors of hell? But blessed be God, whose foundation standeth sure ;(h) and who. keepeth us by his power through faith unto salvation.(t)
§ 13. (3) Labour to apprehend how near thy rest is. What we think near at hand, we are more sensible of than that which we behold at a distance. When judg- ments or mercies are afar off, we talk of them with little concern, but when they draw close to us, we tremble at or rejoice in them. This makes men think on heaven so insensibly, because they conceit it at too great a distance; they look on it as twenty, thirty,
_ or forty years off. How much better were it to re- ceive the sentence of death in ourselves,(k) and to look on eternity as near at hand! 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, whoever thou art, time posteth on, and’ thy life will be gone as a tale that is told. If you verily believed you should die to-morrow, how seriously would you think of heaven to-night! When Samuel had told Saul, To-morrow shalt thou be with me; this struck him to the heart. And if Christ should say to a believing soul, To-morrow shalt thou be with me, this would bring him in spirit to heaven before-hand. Do but suppose that you are still entering into heaven, and it will greatly help you more seriously to mind it.
§ 14, (4) Let thy eternal rest be the subject of thy frequent serious discourse; especially with those that can-speak from their hearts, and are seasoned them-
(t) Timii19 1 Petri 5. «= BCori. 9. 8. Ge¢g
934 DIRECTIONS HOW TO LEAD A.
selves with a heavenly nature. It is pity Christians should ever meet together, without some talk of their meeting in heaven, or of the way to it, before they part.—lIt is pity so much time is spent in vain conver- sation, and useless disputes, and not a serious word ofheaven among them. Methinks we should meet to- gether on purpose to warm our spirits with discours- ing of our rest. To hear a Christian set forth that bless- ed glorious state, with life and power, from the pro- mises of the gospel, methinks should make us say, Did not our hearts burn within us, while he opened to us the scripture ?(1) Ifa Felix will tremble, when he hears his judgment powerfully represented, why should not the - believer be revived, when he hears his eternal rest de- scribed? Wicked men can be delighted in talking to- gether of their wickedness; and should not Christians then be delighted in talking of Christ; and the heirs — of heaven, in talking of their inheritance? This may make our hearts revive, as it did Jacob’s to © hear the message that called him to Goshen, and to see the cha- riots 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, and say, as Peter of his bodily food, Not so, for I have never eaten any thing that is common or unclean! O the good that we might both do-and re- ceive by this course! Had it not been to deter us from unprofitable conversation, Christ would not have talked of our giving an account of every idle word im the day of judgment.(m) Say then as the Psalmist, when you are in company, Let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy.(n) Then you shall find it true, that a wholesome tongue is a tree of life.{o) ‘
§ 15. (5) Endeavour in every duty to raise thy affec- tions nearer to heaven. God’s end in the institution of his ordinances, was, that they should be asso many
(2) Luke xxiv. 32. (m) Matt. xu. 36. (n) Psalm. cxxxvii. 6. ° (0) Prov. xv. 4.
HEAVENLY LIFE UPON EARTH. 235
steps to advance us to our rest, and by which, in subor- dination to Christ, we might daily ascend in our affec- tions. Let this be thy end in using them, and doubt- less they wil! not be unsuccessful. How have you been rejoiced by a few lines from a friend, when you could not see him face to face! And may we not have intercourse with God in his ordinances, though our persons be yet so far remote? May not our spirits re- joice in reading those lines, which contain our legacy and charter for heaven? With what gladness and tri- umph may we read the expressions of divine love, and hear of our celestial country, though we have not yet the - happinessic beholdit! Men that are separated by sea and land, can by letters carry on great and gainful trades; and may not a Christian, in the wise improvement of duties, drive on this happy trade for rest? Come, then, renounce formality, custom, and applause, and kneel down in secret or public prayer, with hope to get thy heart nearer to God before thou risest up. When thou openest thy Bible, or other book, hope to meet with some passage of divine truth, and such blessing of the Spirit with it, as will give thee a fuller taste of hea- ven. When thou art going to the house of God, say, “I hope to meet with somewhat from God, to raise my affections, before I return; I hope the Spirit will give me the meeting, and sweeten my heart with those ce- lestial delights; I hope Christ will appear to me in that way, and shine about me. with light from heaven; let me hear his instructing and reviving voice, and cause the scales to fall from my eyes, that I may see more of that glory than I ever yet saw. L hope, before I return, my Lord will bring my heart within the view of rest, and set it before his Father's presence, that I may re- turn, as the shepherds from the heavenly vision, glori- fying and praising God for all the thingsI have heard and seen.” When the Indians first-saw that the Eng- lish could converse together by letters, they thought there was some spirit enclosed in them. So would by-standers. admire, when Christians have communion with God in duties, what there is in those scriptures, - in that sermon, in this prayer, that fills their hearts so
\ | | I. |
236 DIRECTIONS HOW TO LEAD A
full of joy, and so transports them abeve themselves. Certainly God would not fail us in our duties, if we did not fail ourselves. Remember, therefore, always
to pray for your minister, that God would put some
divine message into his mouth, which may leave a heavenly relish upon your spirit. testy § 16. (6) Improve every object, and every event, t mind thy soul of its approaching rest. As all provi- dences and creatures are means to our rest, so they point us to that, as their end. God’s sweetest dealings with us at the present would not be half so sweet as they are, if they did not intimate some farther sweetness. —
: Thou takest but the bare earnest, and overlookest the
thain sum, when thou receivest thy mercies, and forget- ést thy crown. O that Christians were skilful in this art! You can open your Bibles; learn to open the vo- lumes of creation and providence, to read there also of God and glory. Thus we might have a fuller taste of Christ and heaven in every common meal, than most men have ina sacrament. If thou prosper in the world, let it make thee more sensible of thy perpetual pros- perity. If thou art weary with labour, let it make the thoughts of thy eternal rest more sweet. If things go cross, let thy desires be more earnest to have sorrows and sufferings for ever cease. Is thy body refreshed: with food or sleep? remember the inconceivable re- freshment with Christ. Dost thou hear any good news? remember what glad tidings it will be to hear the trump - of God, and the applauding sentence of Christ. Art thou delighted with the society of the saints? remem-
_ber what the perfect society in heaven will be. Is God
communicating himself to thy spirit? remember the time of thy highest advancement, when both thy edm- muiion and joy shall be full. Dost thou hear the raging noise of the wicked, and the confusions of the world? think of the blessed harmony in heaven. Dost thou hear the tempest of war? remember the day when thou shalt be in perfect peace, under the wings of the Prince of Peace for ever. Thus every condition, and creature, affords: us advantages for a heavenly life, if we had but hearts to improve them.
HEAVENLY LIFE UPON EARTH. 237
§ 17. (7) Be much in the evangelical work of praise. The more heavenly the employment, the more it will make the spirit heavenly. Praising God is the work of angels and saints in heaven, and will be our own everlasting work; and if we were more in it now, we should be liker to what we shall be then. As desire, faith, and hope, are of shorter continuance than love and joy; so also preaching, prayer, and sacraments,
and all means for expressing and confirming our faith _ and hope, shall cease, when our triumphant expres- sions of love and joy shall abide for ever. The liveliest emblem of heaven that I know upon earth, is, when
the people of God, in the deep sense of his 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 praises. These delights, like the testimony of the Spirit, witness themselves to be of God, and bring the evidences of their heavenly parentage along with them. § 18. Little do we know how we wrong ourselves, ~ by shutting out of our prayers the praises of God, or allowing them so narrow a room as we usually do, _while we are copious enough in our confessions and. petitions. Reader, I entreat thee remember this; let praises have a larger room in thy duties: keep matter ready at hand to feed thy praise, as well as matter for confession and petition. To this end, study the ex- cellencies and goodness of the Lord, as frequently as thy own wants and unworthiness; the mercies thou hast received, and those which are promised, as often as the sins thou hast committed. Praise is comely for the upright. Whoso offereth praise glorifieth God. Praise ye the Lord, for the Lord is good; sing praises unto his name, for it is pleasant.(p) Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.(g) Had not David a most heavenly spirit, who was so much in this heavenly work? Doth it not sometimes raise our hearts, when we only read the song of Moses, and the psalms of
(p) Psalm xxxiii. 1, 1.23. cxxy.5. (g) Heb. xiii. 15.
238 DIRECTIONS HOW: TO LEAD A
David? How much more would it raise’and refresh us, to be skilful and frequent in the work ourselves! O the madness of youth, that lay out their vigour of. body and mind upon vain delights and fleshly lusts, which is so unfit for the noblest work of man! And, — O the sinful folly of many of the saints, who drench their spirits in continual sadness, and waste their days incomplaints and groans, and so make themselves both in body and mind unfit for this sweet and heavenly work! Instead of joining with the people of God in his praises, they are questioning their worthiness, in studying their miseries, and so rob God of his glory, and themselves of their consolation. But the greatest destroyer of our comfort in this duty, is our taking up with the tune and melody, and suffering the heart to be idle, which ought to perform the principal part of the work, and use the melody to revive and exhilarate itself. § 19. (8) Ever keep thy soul possessed with be- lieving thoughts ofthe infinite love of God. Love is.the attractive..of love.. Few so vile, but will-love those that love them. No doubt it is the death of our heavenly life, to have hard thoughts of God, to conceive..of him.as.one.that.would rather damn.than save.us,.....Lhis..is.ta.put.the blessed.God.into the. simi- litude.of. Satan. When our, ignorance and unbelie have drawn_the most deformed.picture.of-God in our imaginations, then we complain that we cannot love him, nor, delight in him. This is the case of many thousand Christians. Alas, that we should thus blas- pheme God, and blast our own joys! Scripture assures us that God is love ;(r) that fury is not in him ;(s) that he hath no pleasure in the death of the wicked, but that the wicked turn from his way and live.(t) Much more hath he testified his love to his chosen, and his full resolu- tion to save them. QO that we could always think of God, as we.do ofa friend! | as of one that unfeignedly loves us, eyen_more than we do ourselyes; whose very heart. is set upon us to do us good, and hath therefore provided for us an everlasting dwelling with
(r) John iv. 16. (s) Isa. xxvil. 4. (t) Ezek. xxxiii. 11.
WEAVENLY LIFE UPON EARTH. 289
himself! it would not then be so hard to have our hearts ever with him! Where we love most heartily, we shall think most sweetly, and most freely. I fear most Christians think higher of the love of a hearty friend than of the love of God; and what wonder then if they love their friends better than God, and trust them more tonfidently than God, and had rather live with them than with God.
§ 20. (9) Carefully observe and cherish the.motions of the Spirit_of God. If ever thy..soul.get above.this earth, and get. acquainted with this heavenly. life, the Spirit of God must.be.to.thee,.asthe chariot, to. Elijah; yea the very living principle by which thou must move and ascend. O then grieve not thy guide, quench not thy life, knock not off thy chariot wheels! You little think how much the life of all-your graces, and the happiness of your souls, depend upon your ready and cordial obedience to the Spirit. When the Spirit urges thee to secret prayer, or forbids thee thy known transgressions, or points out to thee the way in which thou shouldst go, and thou wilt not regard; no wonder if heaven and thy soulbe strange. If. follow..the..Spirit, whileit.would draw thee to Christ and thy duty; how.should. its lead thee to heaven, and
ce of God? What. su- pernatural help, what bold TN: shall the soul find in its approaches to the Almighty, that constantly obeys the Spirit! And how backward, how dull, how ashamed, will he be in these advacues. who hath often him!—Christian Reader, dost_thou not-feel-sometimes a_strong impression.to retire from the world, and draw _near_to.God? Do not disobey, but take the offer, and hoist up thy sails while this blessed gale may be had. The more.of the Spirit we resist, the deeper will it wound; and the more we obey, the speedier will be our pace.
§ 21. (10) I advise thee, as a farther help to this heavenly life, not to neglect the due care of thy bo- dily health. Thy body is a useful servant, if thou give it its due, and no more than its due; but it isa
/
240 DIRECTIONS HOW, ETC.
most devouring tyrant, if thou suffer it to have what it unreasonably desires; and it is as a blunted knife, if thou unjustly deny it what is necessary to its sup- port. When we consider how frequently men offend on both extremes, and how few use their bodies aright, we cannot wonder if they be much hindered in their - converse with heaven. Most men are slaves to their appetite, and can scarce deny any thing to the flesh, and are therefore willingly carried by it to their sports, or profits, or vain companions, when they should raise their minds to God and heaven. As you love your souls, “‘ make not provision for the flesh, to fulfil the lusts thereof ; (uw) but remember, “ to be carnally mind- ed is death; because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh can- not please God. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.”(w) There are a few, who much hinder their heavenly joy, by denying the body its necessaries, and so making it unable to serve them: if such wronged their flesh only, it would be no great matter; but they wrong their souls also; as he that spoils the house injures the inhabitants. 'When the body is sick, and the spirits - languish, how heavily do we move in the thoughts and joys of heaven!
(u) Rom. xiii. 14. (w) Rom. viii 6—8, 12, 13.
THE NATURE OF, ECT. 241
CHAP. XII.
The Nature of heavenly Contemplation; with the Time, Place, and Temper, fittest for it.
§ 1. The duty of heavenly contemplation is recommended to the reader, § 2, and defined. § 3-—6. (1.) The definition is illustrated _ § 7, (I1.) The time fittest for it is represented, as § 8, (1) stated ; § 9—12, (2) frequent; § 13, and (3) seasonable every day, par- ticularly every Lord’s day; § 14—17, but more especially when our hearts are warmed with a sense of divine things; or when we are afflicted, or tempted; or when we are near death, § 18. (IIT) The fittest place for it, is the most retired ; § 19, (1V.) And the fittest temper for it is, § 23 (1) when our minds are most. clear of the world, § 21 (2) and most solemn and serious,
§1. Oncz more IJ entreat thee, Reader, as thou makest conscience of a revealed duty, and darest not wilfully resist the spirit; as_thou valuest the high delights of a saint, andthe soul-ravishir reise - of heavenly contemplation. ;.that. thou. diligently..stu- dy, and speedily. and. faithfully. practice...the.follow= ing directions. If, by this means, thou dost not find an increase of all thy graces, and dost not grow beyond the stature of common Christians, and art not made more serviceable in thy place, and more precious in the eyes of all discerning persons, if thy soul enjoy not more communion with God, and thy life be not fuller of comfort, and hast it not readier by thee at a dying hour; then cast away these directions, and exclaim against me for ever as a deceiver,
§ 2. The duty which I press upon thee so earnestly, and in the practice of which I am now to direct thee, is, The set and solemn acting of all the powers of thy soul
n meditation upon thy everlasting rest. More fully to explain the nature of this duty, I will here illustrate a little the description itself,—then point out the fittest time, place, and temper of ate for it.
8,
942 THE NATURE OF HEAVENLY
§ 3.(1.) It is not improper to illustrate a little the manner in which we have described this duty of me- ditation, or the considering and contemplating of spi- ritual things. It is confessed to be a duty by all, but practically denied by most. Many that make con- science of other duties, easily neglect this. They are troubled if they omit a sermon, a fast, or a prayer in public or private, yet were never troubled that they
have gmitted meditation, perhaps all their life-time to this very day; though ite that duty gach 9 other. duties are improved, and by which the soul di-
gesteth truths for its nourishment and comfort. It was God's command to Joshua, This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest.observe to do according to all that is written therein.(v) As digestion turns food into chyle and blood, for vigorous health; so meditation turns the truths received and remembered into warm affection, firm resolution, and holy conversation, ‘
§ 4. This meditation is the acting of all the powers of the soul. It is the work of the living, and not of the dead. It.is a work of all others the most spiritual and sublime, and therefore not to be well performed by a heart that is merely carnal and earthly. ‘They must necessarily have some relation to heaven, before they can familiarly converse there. I suppose them to
be such as-have-atitleto-rest- rejoice..in-the.meditation.ofiest And supposing.thee to_be a_Christian, .am_now. ino t
active Christian. And’ it is the work of the soul IT am setting thee to; for bodily exercise doth here profit but little. And it must have a of the to distinguish it from the common meditation of students: for the understanding is not the whole soul, and there- fore cannot do the whole work. As in the body, the stomach must turn the food into chyle, and prepare for the liver, the liver and spleen turn it into blood, and prepare for the heart and brain ; so in the soul, the un- derstanding must take in the truths, and prepare them for
(x) Joshuai. 8.
CONTEMPLATION CONSIDERED. 943,
the will, and that for the affections. Christ and hea- ven have various excellencies, and therefore God hath formed.the soul with different powers for apprehending those excellencies. What the better had we been for odoriferous flowers, if we had no smell; or what good would language or music have done us, if we could not hear? or what pleasure should we have found in meats and drinks, without the sense of taste? So what good could ail the glory of heaven have done us, or what pleasure should we have had in the perfection of God himself, if we had been without the affections of love and joy? And what strength or sweetness canst thou possibly receive by thy meditations on eternity, while thou dost not exercise those affections of the soul, by which thou must be sensible of this sweetness and strength: It is the mistake of Christians, to think that meditation is only the work of the understanding and memory ; when every school-boy can do this, or persons that hate the things which they think on. So that you see there is no more to be done, that barely to remember and think of heaven: as some labours not only stir a hand or a foot, but exercise the whole body, so doth meditation the whole soul. As the af- fections of sinners are set on the world, are. turned to idols, and fallen from God, as well as their under- standing; so must their affections be reduced to God, as well as the understanding; and as their whole soul was filled with sin before, so the whole must be filled with God now. See David’s description of the blessed man, His delight is in the law of the Lord, and in his law doth he meditate day and night.(y)
§ 5. This meditation is set and solemn. . As there is solemn prayer, when we set ourselves wholly to that duty ; and ejaculatory prayer, when in the midst of other business we send up some short request to God: so also there is solemn meditation, when we apply our- selves wholly to that work? and transcient meditation, when in the midst of other business we have some good thoughts of God in our minds. And as a solemn
(y) Psalm i. 2
244 . THE NATURE OF HEAVENLY ©
prayer, is either set, in a constant course of duty, or occasional, at an extraordinary season; so also is tieditation. Now, though I would persuade you to that meditation which is mixed with your ¢éommon labours, and also that which special oceasions direct you to; yet I would have you likewise make ita con stant_standing duty,.as you do by hearing, praying, and reading. the scriptures ;..and_no..mote..intermix other matters.with_it,.than you. would. .with..prayer,..or
other stated solemnities.
«
ae
but surely, as heaven bath the pesseminenee-to-fetlea tion, it should have it_also_in our meditation. That which will make us most happy when we possess it, will make us most joyful when we meditate upon it. Other meditations are as numerous as there are lines in the Scripture, or creatures in the universe, or particular providences in the government of the world. But this is a walk to mount Sion; from the kingdoms of this world to the kingdom of saints; from earth to hea- ven ; from time to eternity: it is walking upon sun, moon, and stats, in the garden and paradise of God. It may seem far off; but spirits are quick; whether in the body, or out of the body, their motion is swift. You need not fear, like the men of the world, lest these thoughts should make you mad. It is heaven, and not hell, that I persuade you to walk in. It is joy, and hot sorrow that I persuade you to exercise. T urge _ you'to look on no deformed objects, but only upon the tavishing glory of saints, and the unspeakable excel- lencies of the God of glory, and the beams that stream from the face of his son. Will it distract a man to think of his only happiness? Will it distract the mise- table to think of mercy, or the prisoner to foresee de- liverance, or the poor to think of approaching riches and honour? Methinks it should rather make a man mad, to think of living in a world of woe, and abiding © in poverty and sickness, among the rage of wicked’ men, than to think of living with Christ in bliss. Bué
bh ee bot
CONTEMPLATION CONSIDERED. 245 thisdom is justified of all her children. (z) Knowledge hath no enemy but the ignorant. This heayenly course weskennsessa Rea gail lie. any, tankEbaseat ak lovee knew.it,.orneverused jt. Lfear.more the neglect of men that approve it, than the opposition or arguments
§ 7. (ID) As to the fittest time for this heavenly contemplation, let me only advise, that it be—stated —frequent-—and seasonable. ,
§ 8. (1) Give ita stated time. If thou suit thy time to the advantage of the work, without placing any re- ligion in the time itself, thou hast no need to fear super- stition. Stated time is a hedge to duty and defends it against many temptations to omission. Some have not their time at command, and therefore cannot set their hours ; and many are so poor that the necessities of their families deny them this freedom. Such per- sons should be watchful to redeem time as: much as they can, and take their vacant opportunities as: they fall, and especially join meditation and prayer as much as they can, with the labours of their callings: Yet those that have more time to spare from their worldly necessities, and are masters of their time; I'still advise, to keep this duty to a stated time. And indeed, if every work of the day had its appointed time, we should be better skilled both in redeeming time and in performing duty. Are
§ 9. (2) Let it be frequent, as well as stated. How oft it should be, I cannot determine, because men’s circumstances differ. But, in general scripture re- quires it to be trang when it mentions meditating day and night. For those, therefore, who can‘ conve- niently omit other business, I advise that it be once a day at least. Frequency in heavenly contemplation is particularly important.
§ 10. To prevent a shyness between God and‘ thy soul. Frequent society breeds familiarity, and fami- liarity increases love and delight, and makes us bold in our addresses. The chief end of this duty is, to’ have
(z) Luke vii. 35.
246 THE NATURE OF HEAVENLY.
acquaintance and fellowship with God, and therefore
if thou come but seldom to it, thou wilt keep thyself a, stranger still. When a man feels his need of God, and
must seek his help in a time of necessity, then it is great
encouragement to go toa God we know, and. are ac-
quainted with. know both whither I go, and to whom, _ I have gone
this way many a time before now, It/is the same God
that I daily converse with, and the way has. been my
daily walk. God knows me well enough, and I have
some knowledge of him.” On the other side, what a
horror and discouragement will it be to the soul, when
it is forced to fly to God in straits, to think,“ Alas! I know not whither to go, I never went the way before. L have no acquaintance at the court of heaven. My soul knows not that God that I must speak to, and I fear he
will not know my soul.” But especially when we come
to die, and must immediately appear before this God,
and expect to enter into his eternal rest, then the differ-
ence will plainly appear; then what a joy will it be to. think, ‘‘ I am going to the place that I daily conversed
in; to the place from whence I tasted such frequent
delights; to that God whom I have met in my medita-
tion so often. My heart hath been at heaven before
now, and hath often tasted its reviving sweetness; and
if my eyes were so enlightened, and my spirits so re-
freshed, when I had but a taste, what will it be when
I shall feed on it freely ?” On the contrary, what a ter-
ror will it be to think,“ I must die, and go I know. not
whither ; from a place where I am acquainted, to a
place where I have no familiarity or knowledge!” It is
an inexpressible horror to a dying man, to have strange © thoughts of God and heaven. Iam persuaded the neg- lect of this duty so commonly makes death, even to godly men, unwelcome and uncomfortable. There- fore I persuade to frequency in this duty. And as it will prevent shyness between thee and God, so also,
§ 11., It will prevent unskilfulness in the duty itself. How awkwardly do-men set their hands to a work they are seldom employed in! Whereas fre- ~ quency will habituate thy heart to the work, and make
‘CONTEMPLATION CONSIDERED. I47
it more easy and delightful. The hill which made thee pant and ‘blow at first going up, thou mayest easily run up, when thou art once accustomed to it.
§ 12. Thou’ wilt also prevent the loss of that heat and life thou hast obtained. If thou eat but once in two or three days, thou wilt lose thy strength as fast as it comes. If in holy meditation thou get near to Christ, and warm thy heart with the fire of love, and then come but seldom, thy former coldness will soon return; especially as the work is so spiritual, and against the bent of depraved nature. It is true, the intermixing of other duties, especially secret prayer, may do much to the keeping thy heart above; but meditation is the life of most other duties, and the view of heaven is the life of meditation.
»§ 13. (3) Chuse also the most seasonable time. All things are beautiful and excellent in their season.— Unseasonableness may lose the fruit of thy labour, may raise difficulties in the work, and may turn a duty to asin. The same hour may be seasonable to one and ‘unseasonable to another. Servants and labourers must take that season which their business can best afford ; either while at work, or in travelling; or when they lie awake inthe night. Such as can choose what time of the day they will, should observe when they find their spirits most active and fit for contemplation, and fix upon that as the stated time. I have always found that the fittest time for myself is the evening, from sun set- ‘ting to the twilight. 1 the rather mention this, because it was the experience of a better and wiser man; for ‘it is expressly said Isaac went out to meditate in the feld at the even-tide. (a)—The Lord’s day is exceeding season- able for this exercise. When should we more season- ably contemplate our rest, than on that day of rest, which typifies it tous? It being a day appropriated to spiritual duties, methinks we should never exclude this duty, which is so eminently spiritual. I verily think this is the chief work of a Christian Sabbath, and most agreeable to the design of its positive institution.
(a) Gen. xxiv. 63.
a”
248 THE NATURE OF HEAVENLY
What fitter time to converse with our Lord, than ‘on the Lord’s day? What fitter day to ascend to heaven; than that on which he arose from earth, and fully
triumphed over death and hell. The fittest temper for
a true Christian is, like John, to be in the spirit on the Lord's day. (b)—And what can bring us to this joy in the Spirit, but the spiritual beholding of our approach- ing glory? Take notice of this, you that spend the Lord's day only in public worship; your allowing no time to private duty, and therefore neglecting this spi- ritual duty of meditation, is very hurtful to your souls, You also that have time on the Lord’s Day for idleness and vain discourse, were you but acquainted with this duty of contemplation, you would need no other pas-
time ; you would think the longest day short enough, | -
and be sorry that the night had shortened your pleasure. Christians, let heaven have more share in-your sabbaths, where you must shortly keep your everlasting sabbath. Use your sabbaths as steps to glory, till you have pass- ed them all, and are there arrived. Especially you that are poor, and cannot take time in the week as you de- sire, see that youawell improve this day ; as your bodies rest from their labours, let your spirits seek after rest from God.
§ 14, Besides the constant seasonableness of every day, and particularly every Lord’s day, there are also more peculiar seasons for heavenly contemplation.— As for instance: '
§ 15. When God hath more abundantly warmed thy spirit with fire from above, then thou mayest soar with greater freedom. A little labour will set thy heart a-going at such a time as this; whereas at another time thou mayest take pains to little purpose. Observe the gales of the spirit, and how the spirit of Christ doth move thy spirit. Without Christ we can do nothing ; and therefore let us be doing while he is domg; and be sure not to be out of the way, nor asleep when he comes. When the Spirit finds thy heart, like Peter in
prison, and in irons, and smites thee, and says, Arise
(0) Rev. i. 10.
CONTEMPLATION CONSIDERED. 249
up quickly, and follow me; be sure thou then arise and follow; and thou shalt find thy chains. fall off, and all doors will open, and thou wilt be at heaven before thou art aware. | deaths bi
- § 16. Another peculiar season for this duty, is, when thou art in a suffering, distressed, or tempted state. When should we take our cordials, but in time of faint- ing? When is it more seasonable to walk to heaven, than when we know not in what corner of earth to live with comfort? Or when should our thoughts converse more above, than when they have nothing but grief be- low? Where should Noah’s dove be but in the ark, when the waters cover all the earth, and she cannot find rest for the sole of her foot? What should we think on, but our Father's house, when we have not even the husks of the world to feed upon? Surely God sends thy afflictions to this very purpose. Happy art thou, poor man, if thou make this use of thy poverty! and thou that art sick, if thouso improve thy sickness! It is sea- sonable to go to the promised land, when our burdens -are increased in Egypt, and our straits in the wilder- ness. Reader, if thou knewest what a cordial to thy griefs the serious views of glory are, thou wouldest less fear these harmless troubles, and more use that preserv- ing, reviving remedy. ‘‘ Inthe multitude of my troubled thoughts within me,” saith David, “thy comforts delight mysoul.(c) Ireckon,” saith Paul, ‘‘ that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.(d) For which cause we faint not, butthough our outward man perish, yet the inward man is renewed day by day. For our light afflic- tion, whichis but fora moment, worketh for usafar more exceeding and eternal weight ofglory ; while we look not at the things which are seen, but at the things which are not seen : for the things which areseen are temporal, but the things which are not seen are eternal.” (e)
-§ 17. And another season peculiarly fit for this hea- venly duty is, when the messengers of God summon -us to die. - When should we more frequently sweeten
(6) Ps. xciv. 19. (d) Rom. vii. 18. (e) 2 Cor. iv. 16, 18, 8. li
(950 THE NATURE OF HEAVENLY
our souls with the believing thoughts of another life, than when we find that this is almost’ ended? No men have greater need of supporting joys, than dying men; and those joys must be fetched from our eternal joy.— As heavenly delights are sweetest, when nothing earth- ly is joined with them; so the delights of dying Chris- tians are oftentimes the sweetest they ever had. What a prophetic blessing had dying Isaac, and Jacob, for their sons! With what a heavenly song, and divine be- nediction, did Moses conclude his life!’ What heavenly advice and prayer had the disciples from their Lord, when he was about to leave them? When Paul was réady to be offered up, what heavenly exhortation and advice did he, give the Philippians, Timothy, and the elders of Ephesus! How'near to heaven was John in Patmos, but a little: before his translation thither! It is the general temper of the saints, to be then most heavenly when they are nearest to heaven. If itbe thy @ase, Reader, to perceive thy dying time draw on, O where should thy heart now be but with Christ? Me- thinks thou shouldst even behold him standing by thee, and ‘shouldst bespeak him as thy father, thy husband, thy physician, thy friend. Methinks thou shouldst, as it were, see the angels about thee, waiting to perform their last office to thy soul; even those angels, which disdain not to catry into Abraham’s bosom the soul of Lazarus, nor will think much to conduct thee thi- ther. Look upon thy pain and sickness; as Jacob did on Joseph’s chariots, and let thy spirit revive within thee, and say, Jt is enough, Christ is yet alive : because he liveth, I shall live also.(f ) Dost thou need the choicest cordials? Here are choicer than the world can afford ; here are all the joys of heaven, even the vision of God and Christ, and whatsoever the blessed here possess ; these dainties are offered thee by the hand of Christ ; he hath written'the receipt in the promises of the gos- pel; he hath prepared the ingredients in heaven: only put forth the hand of. faith, and feed upon them, and rejoice and live. The Lord saith to thee, as to Elijah,
(f) John xiv. 19.
CONTEMPLATION CONSIDERED. 25]
Arise ;and eat, because, the journey. is too, great. for thee, Though it,,be not long, yet the way is miry ; therefote obey his voice, arise and eat,,and. in the strength of that, meat, thou,mayest go to the mount.of God:; and; like Moses, die in ,the mount, whither. thou goest. up;.and say, as Simeon, Lord, now lettest. thou thy servant depart in peace; for my eye of faith hath seen thy salvation.(g). Lporsic.Jdaae docthe waa - § 18. (IE.) Concerning the fittest place for heavenly contemplation, itis sufficient to say, thatthe most con- venient is some private retirement.. |Our spirits need every help, and to be freed from every{hinderance in the work.» If in private, prayer )Christ, directs, us .to enter into our: closet, and shut the, door,that our Father may see us in secret,(h), so) should;we.doithis in; medita- tion: How oftendid Christ;himself retire to some moun- tain, or wildemess, or other solitary place! give not this advice for occasional meditation, but for that which is set‘and solemn. Therefore Withdraw thyself from all society, even that of godly men, that,ithou, mayest awhile enjoy the society of ‘thy Lord.” If a.student cannot’ study ina crowd, who exerciseth only his inven- tion and memory; much less shouldest. thou be) inia crowd; who art to exercise all the powers of thyssvul, and'upon.an object'so far aboye nature: We are flédiso far from superstitious solitude, that we have even! cast off the solitude of contemplative devotion., We:seldom read of God’s'appearing, by himself or by his angels, to any of his prophets or saints in a. crowd ; but frequently when they were alone. «But observe: for thyself, what place’ best agrees with thy spirit, »within doors: or without.‘ Isaac’s' example,’ in going out'to meditate in the field, will,l am\persuaded, best suit:with most. Our Lord so much used a solitary garden, that even . Judas; when he came to betray him, knew where to find him: and though he took his disciples thither with him, yet he was withdrawn from them for more. secret devotions.(?)' And though ‘his meditation be not di- rectly named, but only his praying, yet it is very clearly
(g) Luke ii. 29, 30. (4) Matt. vi. (®) John xviii. 1, 2. Luke xxii. 41
252 ‘THR ‘NATURE OF HEAVENLY >
implied ; for his soul is first made sorrowful with the bitter meditations on his sufferings and death, and then he poureth it out in prayer.(k) So that Christ had his accustomed place, and consequently accustomed duty , and so must we: hehatha place thatis solitary, whither he retireth himself, even from his own disciples; and so must we: his meditations go further than his thoughts, they affect and pierce his heart and soul; and so must ours. Only there is a wide difference in the object : Christ meditates on the sufferings that our sins had de- served, so that the wrath of his Father passed through all his soul; but we are to meditate on ‘the glory he hath purchased, that the love of the Father, and the joy of the Spirit, may enter at our thoughts, and re- vive our affections, and overflow our souls.
‘$19. IV.) Iam next to advise thee concerning the _ preparations of thy heart for this heavenly contempla- tion. The success of the work much depends on: the frame of thy heart. When man’s heart had nothing in it to grieve the Spirit, it was then the delightful. habi- tation of his Maker. God did not quit his residence there till man expelled him by unworthy provocations. There was no shyness or reserve till the heart grew sin- ful, and too loathsome a dungeon for God to delight.in, And was this soul reduced to its former innoceucy, God would quickly return to his former habitation ; yea, so far as it is renewed and repaired by the Spirit, and purged from its lusts, and beautified with his image, the Lord will yet acknowledge. it. as -his own: Christ ‘will manifest himself unto) it, and the Spirit will take it for chis temple and residence. So far as the heart is qua, lified for conversing with God, so far. it usually enjoys — him: Therefore, with all diligence keep thy heart, for out of it are the issues of life.(l) More particularly,,
§:20.,(1) Get. thy heart as clear from the world. as thou canst. Wholly lay by the thoughts of thy bu- siness, troubles, enjoyments, and every thing that may take up any room in thy soul. Get it as empty as thoy possibly canst, that it may be the more capable of being
meeps
Yn)
(ky Mark xiv. 34,.35.. |. | ..(Q Prov. iy,.23. 5,
CONTEMPLATION CONSIDERED. 253
filled with God. If thou couldest perform some out- ward duty with a piece of thy heart, while the other is absent, yet this duty above all I am sure thou canst not. When thou shalt go into the mount of contemplation, thou wilt be like the covetous man at the heap of gold, who, when he might take as much as he could, la- mented that he was able to carry no more; so thou wilt find so much of God and glory as thy narrow heart is able to contain, and almost nothing to hinder thy full possession, but the incapacity of thy own spirit. Then thou wilt think, “'O that this understanding, and these affections, could contain more! Itis more my unfitness than any thing else, that even this place is not my heayen. God is in this place, and I know it not. This mountain is full of chariots of fire, but mine eyes are shut, and I cannot see them. O the words of love Christ hath to speak, and wonders of love he hath to show, but I cannot bear them yet! Heaven is ready for me, but my heart is unready for heaven.” Therefore, Reader, seeing thy enjoyment of God in this contemplation much depends on the ca- pacity and disposition of thy heart, seek him here, if ever, with all thy soul. Thrust not Christ into the stable and the manger, as if thou hadst better guests for the chief rooms. Say to all thy worldly business and thoughts, as Christ to his disciples, Sit ye here, while I go and pray yonder. Oras Abraham to his servants when he went to offer Isaac, Abide ye here and I will go yonder and worship, and come again to you. Even as the priests thrust king Uzziah out of the temple where he presumed to burn incense, when they saw the leprosy upon him; so do thou thrust those thoughts from the temple of thy heart, which have the badge of God’s prohibition upon them.
_§ 21. (2) Be sure to set upon this work with the greatest solemnity of heart and mind. There is no tri- fling in holy things. God will be sanctified in them that comenigh him.(m) These spiritual, excellent, soul-raising duties, are, if well used, most profitable ; but when used
(m) ee xo;
Q5A. (THE NATURE OF HEAVENLY.
unfaithfully,: most dangerous. Labour, therefore, : to have the deepest apprehensions of the presence of God, and his comprehensible greatness. If queen Esther must not draw near, till the king hold out the sceptre; think then with what reverence thou shouldest ap- proach him, who made the worlds with the word of his mouth, who upholds the earth) as in the palm of his hand, who keeps the sun, moon, and stars, in their
‘courses, and who sets bounds to the raging sea. Thou _ art going to converse with him, before whom the earth ,
will quake, and devils. do tremble, and at whose bar thou and‘ all the world must shortly stand, and be finally judged. O think, “ I shall then have lively ap- prehensions of his majesty. My drowsy, spirits wil then be awakened, and my irreverence be laid aside. ;
and why should I not now be roused with the sense. of his greatness, and the dread of his, mame possess my soul 2”, Labour also to apprehend the greatness of the
work which thou attemptest, and to be dee ly sensible both.of its importance and | excelleney,. If thou wast. pleading, for thy life atthe bar ofan earthly judge, thou wouldest be serious ; and yet that would bea trifle to this. If thou wast engaged in such a work.as David against Goliath; on which the welfare of a kingdom de-
pended ; in itself considered, it were nothing to‘ this, —
Suppose thou wast going to sucha wrestling as Jacob's, or|to\see the sight which the three disciples saw in the mount; how seriously, how reverently, wouldest thou both approach and behold! If but.an angel from heayen
‘should appoint to meet thee, at the same time and
place of thy contemplation ; with what dread wouldest thou be,filled!, Censider then, with what a spirit thou shouldest. meet the Lord, and. with what seriousness and awe, thou shouldest daily converse with him. Con- sider also the blessed issue of the work: if it succeed, it will be thy admission into the presence of God, - and the beginning of thy eternal glory on earth; a means to make thee live above the rate of other men, and fix thee in the next room to the angels themselves, that thou mayest both live and die joyfully. The prize being so great, thy preparations should be answerable.
’
CONTEMPLATION !CONSIDERED. 955
There isnone 6n earth live such a life of joy and bless- edness, as those that are acquainted with this hea- venly conversation. The joys of all other men are but like a child’s plaything, a fool’s laughter, ora sick man’s dream of health. He that trades for heaven is the only gainer, and he that neglects it is the only loser. How seriously, therefore, should this ‘work be done!
Uj
CHAP. XIV.
What use heavenly Contemplation makes of Consideration, Affections, Soliloquy, and Prayer.
§ 1. The reader is invited to engage in heavenly contemplation ; § 2. and to that end is, (I.) direct in the use of consideration ; §3—8. the great influence of which over the heart is represented in several instances: § 9. Then (II.) it is shown how heavenly con-
templation is promoted by the affections ; particularly, § 10—12. (1) by love, § 13. (2) desire, § 14. (3) hope, '§ 15. (4) con- rage or boldness, § 16—18. and (5) joy. § 19. A caution is added concerning this exercise of the affections. § 20—22. (IIL.) The chapter concludes with some account of the usefulness of soliloquy and prayer, in heavenly contemplation.
§ 1. Havine set thy heart in tune, we now come to the music itself. Having got an appetite, now approach to the feast, and delight thy soul as with marrow and fatness. Come, for all things are now ready. Heaven and Christ, and the exceeding weight of glory, are before you. Do not make light of this invitation, nor begin to make excuses; whatever thou art, rich or poor, though in alms-houses or hospitals, though in highways and hedges, my commission is, if possible, to compel you to come in; and blessed is he that shall eat bread in the kingdom of God! The manna lieth about your tents; walk out, gather it up, take it home and feed upon it. In order to this I am only to direct you—how to use your consideration— and affections—your soliloquy and prayer.
§ 2. (I.) Consideration is the .great instrument by which this heavenly work is carried on. This
256 CONTEMPLATION CARRIED ON
must be voluntary, and not forced. Some men con- sider unwillingly: so God will make the wicked con- sider their sins, when he shall set them in order before their eyes ;(n) so shall the damned consider of the ex- cellency of Christ, whom they once despised, and of ' the eternal joys’ which they have foolishly lost. Great is the power which consideration hath for moving the affections, and impressing things on the heart; as will appear by the following particulars.
§ 3. (1) Consideration, as it were, opens the door be- tween the head and the heart. The understanding hav- ing received truths, lays them up in the memory, and consideration conveys them from thence to the affec- tions. What excellency would there be in much learn- ing and knowledge, if the obstructions between the head and the heart were but opened, and the affections did but correspond to the understanding ! He is usually the best scholar whose apprehension is quick, clear, and tenacious;, but he is usually the best Christian, whose apprehension is the deepest and most affection- ate, and who has the readiest passages, not so much from the ear to the brain, as from that to the heart. And though the Spirit be the principle cause, yet on - our part this passage must be opened by consideration.
§ 4. (2) Consideration presents to the affections those things which are most important. The most de- lightful object does not entertain where it is not seen, nor the most joyful news affect him that does not hear it: but consideration presents to our view those things which were as absent, and brings them to the eye and ear of the soul. Are not Christ and glory affecting objects? Would they not work wonders upon the soul, if they were but clearly discovered, and our ap- prehensions of them were in some measure answerable to their worth? It is consideration that presents them tous. This is the Christian’s perspective, by which he can see from earth to heaven.
’ § 5. (3) Consideration also presents the most impor- tant things in the most affecting way. Consideration reasons the case with a man’s own heart. When a be-
(n) Psalm 1. 21, 22.
BY CONSIDERATION. 257
lever would reason his heart'to heavenly’ contempla- tion, how many arguments offer themselves from God and Christ, from each of the divine perfections, from. our former and present’ state, from promises, front present sufferings and enjoyments, from hell and: hea: ven !—Every thing offers itself to promote our joy, and consideration is the hand to draw them all out.;: it’adds one reason to another, till the seale turn... This. it does when persuading to joy, till it hath silenced all our distrust and ‘sorrows, and your case for rejoicing lies plain before you. If another’s. reasoning is power-) ful with us, though we are not certain whether he m- tends to inform or-deceive us; how mueh more should. our own reasoning prevail with us, when )we are so well acquainted with our own intentions |; Nay, how much more. should God's. reasomng work upon us, which we are sure cannot deceive, or be deceived ! Now, consideration is but the reading overand re- peéating God’s reasons to our hearts. As the prodigal. had many and strong reasons to plead with himself, why he should return to his father’s house ;) so have - we’ to plead with our affections, to persuade them to our Father's everlasting mansion. '
§ 6. (4) Consideration exalts reason to its just au- thority. It helps to deliver it from its captivity to the senses, and sets it again on the throne of the. soul, When reason is silent, it is usually subject ; for when it is asleep, the senses domineer. But consideration awakens our reason, till like Samson, it rouses up itself, and breaks the bonds. of sensuality, and bears down the delusions of the flesh. What strength can the lion exert while asleep ? What isa king, when de- posed from his throne, more than another man ? Spi- ritual reason, excited by meditation, and not fancy or fleshly sense, must judge of heavenly joys. Considera- tion exalts the objects of faith, and comparatively dis- graces the objects of sense. The most inconsiderate men are most sensual. It is too easy and common to sin against knowledge ; but against sober, strong per- severing consideration, men seldom offend.
G: i: . Kk
a : i ja = oe ee * 258 CONTEMPLATION CARRIED ON
§ 7. (5) Consideration makes reason strong. and active. Before it was as standing water, but now as a stream, which violently bears down all before it. Before it' was as the stones in the brook, but now like that out of David’s sling, which smites the Goliath of our unbelief in the forehead. As wicked men con- tinue wicked, because they bring not reason into act and exercise ; so godly men are uncomfortable, be- cause they let their reason and faith lie asleep, and do not stir them up to action by this work of medi- tation. What fears, sorrows, and joys, will our very creams excite! How much more then would serious meditation affect us ! ) t °
§ 8. (6) Consideration can continue and preserve in this rational employment. Meditation holds reason and
- faith to their work, and blows the fire till it thoroughly
burns. To run a few steps will not get a man heat, but walking an hour may; and though.a sudden occa- sional thought of heaven will not raise our affections to any spiritual heat, yet meditation can continue our thoughts till our hearts grow warm. Thus you see the powerful tendency of consideration to produce this great elevation of the soul in heavenly contemplation.
§ 9. IL.) Let us next see how this heavenly work is promoted by the particular exercise of the affections. — It is by consideration that we first have recourse to, the memory, and from these'take those heavenly doctrines, which we intend to make the subject of our meditation ; such as promises of eternal life, description of the saints’ glory, the resurrection, &c. &c. We then present them, to our judgment, that it may deliberately view them, over, and takean exact survey, and determine uprightly concerning the prefection of our celestial happiness, against all the dictates of flesh and sense, and so as to magnify the Lord in our hearts, till we are filled with a holy admiration. But the principal thing is to ex- ercise not merely our judgment, but our faith, in the truth of our everlasting rest; by which I mean, both the truth of the promises, and of our own personal interest in them, and title to them. If we did really and firmly believe, that there is such a glory, and that
BY CONSIDERATION. 259
within a few days our eyes shall behold it, O what pas- sions would it raise within us! What astonishing ap- prehensions of that life would it produce !' What love, what longing, would it excite within us! O how it would actuate every affection! How it would transport us with joy upon the least assurance of our title! Never expect to have love and joy move, when faith stands still, which must lead the way. Therefore daily ex- ercise faith, and set before it the freeness of the pro- mise, God’s urging all to accept it, Christ's gracious disposition, all the evidences of the love of Christ, his faithfulness to his engagements, and the evidences of his love in ourselves ; lay all these together, and think whether they do not testify the good-will of the Lord concerning our salvation, and may not properly be pleaded against our unbelief.—Thus when the judg- ment hath determined, and faith hath apprehended the truth of our happiness, then may our meditation proceed to raise our affections, and particularly,—love, —desire,—hope,—courage or boldness,—and joy.
- § 10. (1) Love is the first affection to be excited in heavenly contemplation. The object of itis goodness. Here, Christian, is the soul-reviving part of thy work. Go to thy memory, thy judgment, and thy faith, and from them produce the excellencies of thy rest ; present these to thy affection of love, and thou wilt find thyself as it were in another world. Speak out, and love can hear. Do but reveal these things, and love can see. It is the brutish love of the world that is blind: divine love is exceeding quick-sighted. Let thy faith take hold of thy heart, and show it the sumptuous buildings of thy eternal habitation, and the glorious ornaments of thy Father's house, even the mansions Christ is pre- _ paring, and the honours of his kingdom; let thy faith lead thy heart into the presence of God, and as near as thou possibly canst, and say to it, “‘ Behold the Ancient of Days, the Lord Jehovah, whose name is, I AM. This is he who made all the worlds with his word, who. upholds the earth, who rules the nations, whvu disposes of all events, who subdues his foes, who con-
~~ nify! Thus do thou expatiate on the prai
So Seer ee Clase = = = rt ae
' = N PROMOTED:
trols the swelling waves of the : sea, who ‘governs the winds, and causes the sun to. run its race, and the stars to know their courses. This is he who pt neg everlasting, formed thee in the womb, gave the
soul, brought thee forth, showed thee the light and ranked thee with the chief of his earthly. who endued thee with, thy understanding, and fied thee with his gifts; who maintains th its comforts, and distinguishes thee from the serable and vilest of men.” O here is an obj thy love! Here shouldest thou even pour in love! Here it is impossible for thee to] ] This is the lord who hath blessed thee with is, ne- fits, spread thy table in the sight of thine enemi and made thy cup overflow! This is ay P and saints praise, and the heavenly ho
260 CONTEMPLATS
and open his excellencies to thine heart, fire of love begins to kindle in thy breas $11, If thou feelest thy love not ye heart farther, and show it the Son 0 whose name is Wonderful, Couns God, the everlasting Father, the Prin it the King of saints on the throne : First and the Last, who is, and 2 a iT come; who liveth, and was dead, and oho _ for evermore ; who hath made thy.
‘ Nat his ¢ross, cad. hath. prepared thee wi
i
_ habitation of peace, Hisofficeis t . His kingdom is the kingdom of _ the tidings of peace ; His voi voice of peace! Draw near. and | psa not Bree his voi
less, but faba Pen be unto t is I.” Look well upon him. Dost thou not. ! Itis he that brought thee up from the pit of hell, re.
_ versed the sentence of thy damnation, bone the. curse
= “ ® ™
s , “ “N Ss Y N Nee NO ww é qe ~ ~ N ‘y eS er ‘ - ies X Se OS 4g he! NN QOL . ~ A ss \N aN X Z a
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= St
m BY RELIGIOUS AFFECTIONS. 261
which thou shouldest have borne, restored thee to the blessing thou hadst forfeited, and purchased the ad- vancement which thou must inherit for ever. And dost thou not yet know him? his hands were pierced, his head, his side, his heart were pierced, that by these marks thou mightest always know him. Dost thou not remember when he found thee lying in thy blood, and took pity onthee, and dressed thy wounds, and brought thee home, and said unto thee, live? Hast thou forgot- ten since he wounded himself to cure thy wounds, and let out his own blood to stop thy bleeding? If thou knowest him not by the face, the voice, the hands, thou mayest know him by that heart; thatsoul-pitying heart is his; it can be none but his; love and compassion are its certain signatures. This is he, who chose thy life before his own; who pleads his blood before his Fa- ther, and makes continual intercession for thee. If he had not suffered, what hadst thou suffered? There was - but a step between thee and hell, when he stepped in and bore the stroke. Andis not here fuel enough for thy love to feed on? Doth not thy throbbing heart stop here to ease itself, and, like Joseph, seek for a place to weep in? Or do not the tears of thy love bedew these lines? Go on, then, for the field of love is large; it will be thy eternal work to behold and love; nor needest thou want work for thy present meditation. — § 12. How often hath thy Lord found thee like Ha-. gar, sitting and weeping, and giving up thy soul for lost, and he opened to thee a well of consolation, and also opened thine eyes to see it! How often, in the pos- ture of Elijah, desiring to die out of thy misery, and he hath spread thee a table of unexpected relief, and sent thee on his work refreshed and encouraged ! How often in the case of the prophet’s servants, crying out, Alas! what shall we do, for a host doth encompass us? and he hath opened thine eyes to see more for thee than against thee ! How often, like Jonah, peevish and weary of thy life, and he hath mildly said, Dost thou well to be angry with me, or murmur against me? How often hath he set thee on watching and praying, repenting
*
- s -
- ‘ ba
. . . 262 CONTEMPLATION PROMOTED
and believing, and when he hath returned, hath Rtidind thee asleep, and yet he hath covered thy neglect’ witha mantle of love, and gently pleaded for thee, that ‘the spirit is willing, but the flesh is weak! Can thy heart be cold, when thou thinkest of this? Can it contain, when thou rememberest those boundless compassions? Thus, ‘Reader, hold forth the goodness of Christ to thy heart; plead thus with thy frozen soul, till with Da- vid thoucanst say, My heart was hot within me ; while I was musing the fire burned. If this will not rouse up thy love, thou hast all Christ’s personal excellencies to add, all his particular mercies to thyself, all his sweet and near relations to thee, and the happiness of thy everlasting abode with him. Only follow them close to thy heart. Deal with it as Christ did with Peter, when he thrice asked him, Lovest thou me? till he was grieved, and answers, Lord, thou knowest that I love thee: So grieve and shame thy heart out of its stupidity, till thou canst truly say, J know, and my Lord knows, that I love him.
§ 13. (2) The next affection to be exercised in hea- venly contemplation, is desire—The object of it is goodness considered as absent, or not yet attained. If love be hot, desire will not be cold. Think with thyself «« What have I seen? O the incomprehensible glory ! O the transcendent beauty! O blessed souls that now enjoy it! who see a thousand times more clearly, what I have seen at adistance, and through dark interposing clouds. What a difference between my state and theirs ! { am sighing, and they are singing ; lam offending, and they are pleasing God. I am a spectacle of pity, like a Job or a Lazarus, but they are perfect and without blemish. I am here entangled in the love of the world, while they are swallowed up in the love of God. They have none of my cares and fears; they weep not in secret; they languish not in sorrows; these tears are wiped | away from their eyes. O happy, a thousand times, happy souls! Alas, that I must dwell in sinful flesh, when my brethren and companions dwell with God ! How farout of sight and reach of their high enjoy-
BY RELIGIOUS AFFECTIONS. 263
ment do I here live! What poor feeble thoughts have I of God! What cold affections towards him! How little have I of that life, that love, that joy, in which they continually live! How soon doth that little depart, and leave mein thicker darkness ! Now and then a spark falls upon my heart, and while I gaze upon it, it dies, or rather my cold heart quenches it. But they have their light in his light, and drink continually at the spring of joys. Here we are vexing each other with quarrels, when they are of one heart and voice, and daily sound forth the hallelujahs of heaven with perfect harmony. O what a feast hath my faith beheld. and what a famine is yet in my spirit! O blessed. souls! I may not, I dare not, envy your happiness ; I rather re- joice in my brethren’s prosperity, and am glad to think of the day when I shall be admitted into your fellow- ship. I wish not to displace you, but to be so happy as to be with you. Why must [ stay, and weep, and wait ? My Lord is gone, he hath left this earth, and is enter- ed into his glory; my brethren are gone; my friends are there ; my house, my hope, nty all, is there. When I am so far distant from my God, wonder not what aileth'me if I now complain: anignorant Micah will do so for his idol, and shall not my soul do so for the living God? Had I no hope of enjoyment, I would go hide myself in the deserts, and lie and howl in some ob- scure wilderness, and spend my days in fruitless wishes ; but since it is the land of my promised rest, and the state I must myself be advanced to, and my soul draws near, and is almost at it, I will love and long, I will look and desire, I will be breathing, ‘ How long, Lord! how long wilt thou suffer this soul to pant and groan, and not open to him who waits, and longs to be with thee!” Thus, Christian Reader, let thy thoughts aspire, till thy.soul longs, as David, O that one would give me to drink of the wells of salvation! And till thou canst say -as he did; I have longed for thy salvation, O Lord.(o) And as the mother and brethren of Christ, when they could not come at him, because of the multitude, sent
(o),Psalm cxix. 174.
¢ + 264. CONTEMPLATION PROMOTED.
to him, saying, Thy mother and brethren stand without, desiring to see thee, so let thy message to him be, and | he will own thee; for he hath said, They that hear my word, and do it, are my mother and my brethren(p)
§ 14. (3) Another affection to be exercised in hea- venly contemplation, is hope. This helps to support the soul under sufferings, animates it to the greatest’ diffi- culties, gives it firmness in the most shaking trials, en- livens it in duties, and is the very spring that sets all the wells a-going.’ Who would believe or strive for hea- ven, if it were not for the hope that he hath to obtain it?) Who would pray, but for the hope to prevail with God? If your hope dies, your duties die, your endea- vours die, your joys die, and your soul dies. And if your hope be not in exercise, but asleep, it is next to ‘dead. Therefore, Christian Reader, when thowart wind- ing up thy affections to heaven, forget not to give one lift to thy hope. Think thus, and reason thus with thy own heart: Why should I not confidently and comfort- ably hope, when my soul is in the hands of so compas- sionate a Saviour, and when the kingdom is at the’ dis- posal of so bountiful a God ?: Did he ever discover the. least backwardness to my good, or inclination to my ruin? Hath he not sworn, that He delights not in the death of him that dieth, but rather that he should repent and live? Have not all his dealings witnessed the same? Did he not mind me of my danger, when I never feared it, because he would have me escape it? Did he not mind me of my happiness, when I had no thought of it, because he would have me enjoy it? How often hath he drawn me to himself, and his Christ, when I have drawn backward! how hath his Spirit incessantly so- licted my heart! And would he have done all this if he had been willing that I should perish? Should I not hope if an honest man had promised me something in his power? And shall I not hope when I have the co- venant and oath of God? It is true, the glory is out of sight; we have not beheld the mansions of the saints ; but is not the promise of God more certain than our
(p) Luke ‘viii. 20, 21.
BY RELIGIOUS AFFECTIONS. 265
sight We must not be saved by sight, but by hope, and hope that ts seen is not hope ; for what a man seeth, why doth he yet hope for? Butifwe hope for that we see not, then do we with patience wait for it.g) 1 have been ashamed of my hope in an arm of flesh, but hope in the promise of God maketh not ashamed.(r) In my greatest sufferings [ will say, The Lord is my portion, therefore will I hope in him. The Lord is good unto them that wait Sor him, to the soul that seeketh him. Itis good that a man Should both hope and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever. But though he cause grief, yet will he have compassion according to the multitude of his mercies.(s) Though I languish and die, yet willl hope; for the righteous hath hope in his death.(t) Though I must lie down in dust and darkness, yet there my flesh shall rest in hope(u) And when my flesh hath nothing to rejoice in, yet will I hold fust the rejoicing of the hope firm unto, the end ;(v) for the hope of the righteous shall be gladness.w) Indeed, if | was myself to satisfy divine justice, then there had been no hope; bat Christ hath brought in a better hope, by the which we draw nigh unto God.(x) Or, if Lhad to do with a feeble creature, there were small hope ;. for how could he raise this body from the dust, and lift me above the sun? But what is this to the Almighty power, which made the heavens and the earth out of nothing ? Cannot that power which raised Christ from the dead, raise me? and that which hath glorified the Head, glorify also the members? Doubtless by the blood of his covenant, God will send forth his prisoners out of the pit wherein is no water; therefore will J turn to the strong as a prisoner of hope.( y ) .
§ 15. (4) Courage or boldness is another affection to be exercised in heavenly contemplation. It leadeth to resolution, and concludeth in action. When you have raised your love, desire, and hope, go on and think thus with yourself: ‘* Will God indeed dwell with
(qg) Rom. viii. 24,25. (r) Rom. v. 5. (s) Lam. iii. 24—26, 31, 32. ( Prov. xiv. 32. (u) Psalm xvi. 9. (v) Heb. iii. 6. (w) Prov. x. 28. (7) Heb. vii. 19. (y) Zech. ix. 11, 12,
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266 CONTEMPLATION PROMOTED | .
men? And is there such a glory within the reach of hope ? Why then do I not lay hold upon it? Where is the cheerful vigour of my spirit? Why do I not gird up the loins of my mind 2(z) Why dont I set upon my ene- mies on every side, and valiantly break through all re- sistance? What should stop me, or intimidate me? Is God with me or against me in the work? Will Christ stand by me, or will he not? If God and Christ be for me, who can be against me (a) In the work of sin, almost all things are ready to help us, and only God and his servants are against us; yet how doth that work pros- per in our hands! But in my course to heaven, almost all things are against me, but God is for me; and therefore how happily doth the work succeed! Dol set upon this work in my own strength, or rather in the strength of Christ my Lord? And cannot I do all-things through him that strengthens me ?(b) Was he ever foiled
. by anenemy? He hath indeed been assaulted, but was
he ever conquered ? Why then doth my flesh urge me with the difficulties of the work ? Is any thing too hard for Omnipotence? -May not Peter boldly walk on the sea, if Christ give the word of command f If he begin to sink, is it from the weakness of Christ, or the smallness of his faiths Do I not well deserve to be turned into hell, if mortal threats can drive me thither? Do Inct weil deserve to be shut out of heaven, if1 will be frighted from thence with the reproach of tongues? What if it were father, or mother, or husband, or wife, or the nearest friend I have in the world, if they may be called friends, that would draw me to damnation, should I not forsake all that will keep me from Christ? Will their friendship countervail the enmity of God, or be any comfort to my condemned soul? Shall Ibe yielding to the desires of men, and only harden myself against the Lord? Let them beseech me upon their
knees, I will scorn to stop my course to behold them ;
I will shut my eyes to their cries: Let them flatter or frown, let them draw out tonguesor swords against me; I am resolved in the strength of Christ to break through and look upon them as dust: If they would entice me
(z) 1 Pet.i. 13. (a) Rom. viii. 31. (6) Phil. iv, 13.
BY RELIGIOUS AFFECTIONS. 267
with preferment, even with the kingdomis of the world, I will no more regard them than the dung of the earth. O blessed rest! O glorious state! Who would sell thee for dreams and shadows? Who would be enticed or affrighted from thee? Who would not strive, and fight, and watch, and run, and that with violence, evento the last breath, in order to obtain thee ? Surely none, but those that know thee not, and believe not thy glory.”
§ 16. (5) The last affection to be exercised in hea- venly contemplation, is joy. Love, desire, hope, and courage, all tend to raise our joy. This isso desirable to every man by nature, and so essentially necessary te constitute our happiness, that, I hope, I need not say much to persuade you to any thing that would make your life delightful. Supposing you therefore already convinced, that the pleasures of the flesh are brutish and perishing, and that your solid and lasting joy must befrom heaven, instead of persuading, I shall proceedin directing. Reader, if thou hast managed well the former work, thouart got within sightef thy rest; thou believest the truth of it; thou art convinced of its excellencies; thou art falleninlove with it ; thou longest after it; thou hopest for it; and thou art resolved to venture courage- ously for obtaining it. But is here any work for joy in this ? We delight im the good we possess ; it is present good that is the object of joy; and thou wilt say, Alas! Lam yet without it. “But think a little farther with thyself. 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 expectations of entering into the kingdom? Is not my assurance of being hereafter glorified a sufficient ground for inexpres- sible joy? Is it not a delight to the heir of a king- dom to think of what he must soon possess, though at present he little differ from a servant? Have we not both command and example, for rejezcing in hope of the glory of God ?(c)
§ 17. Here then, Reader, take thy heart once more and carry it to the top of the highest mount; show it the kingdom of Christ, and the glory of it, and say to
(c) Rom. v. 2. xn. 12.
268 CUNTEMPLATION. PROMOTED
it, “ All this will thy Lord give thee, who hast believed
in him and been a worshipper of him. Jt is the father’s good pleasure to give thee this kingdom.(d) Seest thou this astonishing glory which is above thee? All this is thy own inheritance. This crown is thine, these pleasures are thine; this company, this beautiful place, are all thine ; because thou art Christ’s, and Christ is thine ; when thou wast united to him, thou hadst all these with him.” Thus take thy heart into the land of promise ; show it the pleasant hills, and fruitful valley ; show it
, the clusters of grapes which thou hast gathered, to con-
vince it that it isa blessed land, flowing with better than milk and honey: “‘ Enter the gates ofthe holy city; walk through the streets of the New Jerusalem : Walk about Sion, and go round about her; tell the towers thereof, mark well her bulwarks ; consider her palaces; that thou mayest tellit to thy soul.(e) Hath it not the glo- ry of God, and is not herlight like unto a stone most pre- cious, even like a jasper-stone, clear as crystal? See the twelve foundations of her walls, and in them the names of the twelve apostles of the Lamb. And the building of the walls of it are of jasper; and the city is pure gold like unto clear glass, and the foundations are garnished with all manner of precious stones. And the twelve gates are twelve pearls, every several gate is of one pearl; and the street. of the city is pure gold, as it were transparent glass. There is no temple in it; for the Lord God Almighty, and the Lamb, are the temple of it. Ithath no need of the sun, neither of the moon, init; 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. These sayings are faithful and true. And the Lord God of. the holy prophets sent his angels and his own Son, to show unto his servants the things which must shortly bedone.” (/) Say now toall this, ‘ This is thy rest, O my soul! And this must be the place of thy everlasting ha- bitation!’ Let all the sons of Sion rejoice, let. the daughters of Jerusalem be glad ; for great is the Lord, and greatly to be praised in the city of our God, in the
(d) Luke xii. 32. (¢) Ps. xviii. 12, 13. (f) Rev. xxi. 11, 24. xxi. 6.
BY RELIGIOUS AFFECTIONS. 269
mountain of his holiness. Beautiful for situation, the joy of the whole earth, is Mount Sion, God is known in her palaces for a refuge.”(¢)
§ 18. Yet proceed on. The soul that loves, ascends frequently, andruns familiarly through the streets of the heavenly Jerusalem, visiting the patriarchs and pro- phets, saluting the apostles, and admiring the armies of martyrs. Sodothou lead on thy heart as from street to street; bring it into the palace of the great King; lead it, as it were, from chamber to chamber. Say to it, “Here must I lodge; here must I live; here must I praise; here must I love and be beloved: I must shortly be oneof this heavenly choir, and be better skilledin the music. Among this blessed company must I takeup my place; my voice must join to make up the melody. My tears will thenbe wipedaway ; my groans be turned to anothertune; mycottageof clay be changed to this pa- lace ; my prison rags to these splendid robes; and my sordid flesh shall be put off, and such a sun-like spiri- tual body be put on: passed away.(/) Glorious things are spoken of thee, O city of God ! (¢) When I look upon this glorious place, what a dunghill and dungeon methinks is earth! O what difference betwixt a man, feeble, pained, groan- ing, dying, rotting in the grave, and one of these tri- umphant shining saints ; ‘ Here shall I drink of the river of pleasures, the stream whereof make glad the city of God.(k) Must Israel, under the bondage of the law, . serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things ?’(/) Surely I shall serve him with joyfulness and gladness of heart, for the abundance of glory. Did persecuted saints take joyfully the spoiling of their goods ?(m) And shall not I take joy- - fully such a full reparation of all my losses ? Was ita celebrated day wherein the Jews rested from their ene- mies, because it was turned’ unto them from sorrow to joy, and from mourning unto agood day ?(7) Whata day then will that be to my soul, whose rest and change (g) Ps. xlvii. 1, 2, 3. (A) Rev. xxi. 4. (2) Ps. lxxxyii. 3 (k) Ps. xxxvi. 8. (2) Deut. xxviii. 47. (m) Heb. x. 34 (n) Esther ix. 22 y =
ts ll Rs — a ge A ic
270 CONTEMPLATION PROMOTED
will be inconceivably greater! When the wise men saw the star that led to Christ, they rejoiced with exceeding ~ great joy ;(0) but I shall shortly see him, who is himself the bright and morning Star.( p ) Ifthe disciples departed from the sepulchre with great joy, when they had but
| heard that the Lord was risen from the dead ;(g) what
will be my joy, when I shali see him reigning in glory, and myself raised to a blessed communion with him! Then shall I indeed have beauty for ashes, the oil of joy for mourning, and the garments of praise for the spirit
of heaviness; and Sion shall be made aneternal excel- —
‘ leney, a joy of many generations.(7) Why then doI not
arise from the dust, and cease my complaints ? Why do 1 not trample on vain delights, and feed on the foreseen delights of glory ? Why is not my life a continual joy, and the savour of heaven perpetually upon my spirit?” § 19. Let me here observe, that there is no neces- sity to exercise these affections, either exactly in this order, or ail at one time. Sometimes one of thy affec- tions may need more exciting, or may be more lively
. than the rest; or, if thy time be short, one may be ex-
ercised one day, and another upon the next; all which must be left to thy prudence to determine. Thou hast also an. opportunity, if inclined to makeuse of it, to exercise opposite and more mixed affections; such as —hatred of sin, which would deprive thy soul of these immortal joys ;—godly fear, lest thou should abuse thy mercy ;—godly shame and grief, for having abused it; —unfeigned repentance ;—self-indignation ;—jealousy over thy heart ;—and pity for those who are in dan- ger of losing these immortal joys.
§ 20. (III.) We are also totake notice, how heavenly contemplation is promoted by soliloquy and prayer. Though consideration be the chief instrament in this work, yet, by itself, it is not so likely toaffect the heart. In this respect contemplation is like preaching, where the mere explaining of truths and duties is seldom at- tended with such success, as the lively application of
(0) Matt. u. 10. ‘(p) Rev. xxii. 16. (q) Matt. xxviii. 7, 8. (r) Isa. lxi. 3. Ix. 15.
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BX SOLILOQUY AND PRAYER. 271
them tc the conscience; and especially when a divine blessing is earnestly sought for to accompany such application. ; § 21. (1) By soliloquy or, pleading the case with thyself, thou must in thy meditation guicken thy own heart. Enter into a serious debate with it. Plead with it in the most moving and affecting language, and urge it with the most powerful and weighty arguments. . It is what holy men of God have practised in all ages. Thus David, “‘ Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my coun- — tenance, and my God.(s) And again, Bless the Lord, O my soul! and all that is within me bless his holy name. Bless the Lord, O my soul! and forget not all his bene- fits,” &c.(¢) This soliloquy is to be made use of according to the several affections of the soul, and according to its several necessities. It is a preaching to one’s self; for as every good master or father of a family is a good preach- er to his own family ; so every good Christian isa good preacher to his own soul. Therefore the very same me- thod which a minister should use in his preaching to others, every Christian should endeavourafter in speak- ing to himself. Observe the matter and manner of the most heart-affecting minister ; let him be as a pattern for your imitation; and the same way that he takes with the hearts of his people,do thoualso take with thy own heart.—Do this in thy heavenly contemplation ; explain to thyself the things which thou dost medi- tate ; confirm thy faith in them from scripture; and then apply them to thyself, according to their nature, and thy own necessity. There is no need to object against this, froma sense of thy owninability. Doth not God command thee “ to teach the scriptures diligently unto thy children, and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest ?’(w) And if thou must have some ability to teach thy: children, much more to teach thyself; and if thou canst talk of divine things to others, why not also to thy own heart?
is) Pein, b1.* (2). Ps.citt. 1, 5. (ua) Deut. vi. 7.
272 CONTEMPLATION PROMOTED.
§ 22. (2) Heavenly contemplation is also promoted by speaking to God in prayer, as well as by speaking to ourselves in soliloquy. Ejaculatory prayer may very properly be intermixed with meditation, asa part.of the duty. How often do we find David, in the same psalm, sometimes pleading with his soul, and sometimes with God? The apostle bids us speak to ourselves in psalms, and hymns, and spiritual songs ;(v) andnodoubt we may also speak to God in them. This keeps the soul sensible of the divine presence, and tends greatly to quicken and raiseit. As God is the highest object of our thonghts, so our viewing of him, speaking to him, and pleading with him, more elevates the soul, and excites the affections, than any other part of meditation.— Though we remain unaffected, while we plead the case with ourselves ; yet when we turn our speech to God, it may strike us with awe; and the holiness and ma- jesty of him whom we speak to, may cause both the. matter and words to pierce the deeper. When we read, that Isaac went out to meditate in the field, the margin says to pray: for.the Hebrew word signifies both. Thus in our meditations, to intermix soliloquy and prayer, (sometimes speaking to our own hearts, and sometimes to God,) is, I apprebend, the highest step we can advance to in this heavenly work. Nor should we imagine it wili be as well to take up with, prayer alone, and lay aside meditation. For they are- distinct duties, and must both of them be performed.. We need one, as well as the other, and therefore shall, wrong ourselves, by neglecting either. Besides, the mixture of them, like music, will be more engaging ;. as the one serves to put life into the other. And our, speaking to ourselves in meditation, should go before. - our speaking to God in prayer. For want of attend-, ing to this due order, men speak to God with far less reverence and affection than they would speak to an angel, if he should appear to them; or to a judge, if they were speaking for their lives. Speaking to the God of heaven in prayer, isa weightier duty than most are aware of.
ww) Ephes. v. 19.
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CHAP. XV.
Heavenly Contemplation assisted by sensible Objects, and guarded against.a treacherous Heart.
§ 1. Asit is difficult. to maintain a lively impression of heavenly
_ things, therefore § 2. (I.) heavenly contemplation may he as- sisted by sensible objects; § 3. (1) if we draw strong supposi- © tions from sense ; and § 4—11. (2) if we compare the objects of sense with the objects of faith, several instances of whielvare produced. §12.(I1.) Heavenly contemplation may also bé guarded against.a treacherous heart, by considering, § 13, 14, (1) the great backwardness of the heart to this duty, § 12, (2) its trifling in it, § 16. (8) its wandering from it, § 17. (4) its too abrubtly putting an end to it.,
§ 1. THE most difficult part of heavenly contemplation is to maintain a lively sense of heavenly things upon our hearts. It is easier, merely to think of heaven a whole day, than to be lively and affectionate in those thoughts a quarter of an hour. Faith is imperfect, for we are renewed but in part; and goes against a world of resistance; and being supernatural, is prone to de- cline and languish, unless it be continually excited. Sense is strong, according to the strength of the flesh ; and being natural, continues while nature continues. The objects of faith are far off; but those of sense are nigh. We must go as far as heaven for our joys. To rejoice in what we never saw, nor ever knew the man that did see, and thisupon a mere promisein the Bible, is not so easy as to rejoice in what we see and possess. It must therefore be a point of spiritual prudence, to call in sense to the assistance of faith. It will be a good work, if we can make friends of these usual enemies, and make them instruments for raising us to God, which are so often the means of drawing us from him. Why hath God given us either our senses, or their common objects, if they might not be serviceable to his praise ? Why doth the Holy Spirit describe the glory of the New Jerusalem, in oa that are even grateful
9. m
274 HEAVENLY CONTEMPLATION
to the flesh? Is it that we might think heaven to be made of gold and pearl? or that saints and angels eat and drink? No, but to help us to conceive of them as
-we are able, and to use these borrowed phrases as a
glass, in which we must see the things themselvés im perfectly represented, till we come to an immediate and perfect sight.—And besides showing how heaven- ly contemplation may be assistéd by sensible objects, —this chapter will also show how it may be preserved from a wandering heart. iil iene
2. (1.) In order that heavenly contemplation may be assisted by sensible objects, let me only advise—to draw strong suppositions from sense, and to compare the objects of sense with the objects of faith.
§ 3. (1) For the helping of thy affections in heavenly contemplation, draw as strong suppositions as possible from thy sense. Think on the joys above, as boldly as scripture hath expressed them. Bring down thy con- ceptions to the reach of sense. Both love and joy are promoted by familiar acquaintance. When we attempt to think of God and glory without the scripture manner of representing them, we are lost, and have nothing to fix our thoughts upon; we set them so far from us that our thoughts are strange, and we are ready to say what is above us, is nothing tous. To conceive of God and glory, only as above our conception, will beget but lit- tle love; or as above our love, will produce little joy. Therefore put Christ no farther from you than he hath put himself, lest the divine nature be again inaccessible. Think of Christ as in our own glorified nature. Think of glorified saints, as men made perfect. Suppose thy- self a companion with John, in his survey of the New Jerusalem, and viewing the thrones, the majesty, the heavenly hosts, the shining splendour which he saw. Suppose thyself his fellow-traveller into the celestial kingdom ; and that thou hadstseen all the saints in their whits robes, with palms in their hands: and that thou hadst heard those songs of Moses, and of the Lamb. If thou hadst really seen and heard these things, in what 3 rapture wouldst thou have been! And the more seri-
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ASSISTED BY SENSIBLE OBJECTS. 275
ously thou puttest this supposition to thyself, the more will thy meditation elevate thy heart. Do not, like the papists, draw them in pictures; but get the liveliest picture of them in thy mind that thou possibly canst, by contemplating the scripture account of them, till thou canst say, “ Methinks I see a glimpse of glory! Me- thinks I hear the shouts of joy and praise, and even - stand by Abraham and David, Peter and Paul, and other triumphant souls ! Methinks I even see the Son of God appearing in the clouds, and the world standing at his bar to receive their doom; and hear him say, Come, ye blessed of my Father; and see them go rejoicing into the joy of their Lord! My very dreams of these things have sometimes greatly affected me; and should not these just suppositions much more affect me? What if Thad seen, with Paul, those unutterable things? Or, with Stephen, had seen heaven opened, and Christ sit- ting at the right hand of God? Surely that one sight was worth his storm of stones. What if I had seen as Micaiah did, the Lord sitting upon his throne, and all the host of heaven standing on his right hand and on his left? Such things did these men of God see; and I shall shortly see far more than ever they saw till they were loosed from the flesh, as I must be.” Thus you see how it excites our affections in this heavenly work, if we make strong and familiar suppositions from our bo- dily senses, concerning the state of blessedness, as the Spirit hath, in condescending language, expressed it.
_ § 4. (2) The other way in which our senses may pro- mote this heavenly work, is, by comparing the objects of sense with the objects of faith. As for instance,— You may strongly argue with your hearts, from the corrupt delights of sensual men, to the joys above.— Think with yourselves, ‘‘ Is it such a delight to a sin- ner to do wickedly? And will it not be delightful in- deed to live with God? Hath the drunkard such de- lights in his cups, that the fears of damnation will not make him.forsake them? Will the whoremaster rather part with his credit, estate and salvation, than with his brutish delights ? If the way to hell can afford such
276 HEAVENLY CONTEMPLATION ©
“pleasure, what then are the pleasures of the saints in
heaven! If the covetous man hath so much pleasure in his wealth, and the ambitious man in places of power and titles of honour ; what then have the saints in ever- lasting treasures, and in heaverly honours, where we shall be set above principalities and powers, and be made the glorious spouse of Christ! How delightfully ‘will the voluptuous follow their recreations from morn- ing to night, or sit at their cards and dice, nights and days together | O the delight we shall have when we come to our rest, in beholding the face of the living God, and singing forth praises unto him, and the Lamb!” Compare also the delights above, with the lawful and. moderate delights of sense. Think with
‘thyself, “‘ How sweet is food to my taste when I am
hungry ! especially if it be, as Isaac said, such as I love, which my temperance and appetite incline to! What delight then must my soul have in feeding upon Christ,, the ‘living bread, and in eating with him at his table in his kindom! Was a mess of pottage so sweet to Eseu in his hunger, that he would buy it at so deara rate as his birthright ? How highly then should I value
this never perishing food! How pleasant is drink in the
extremity of thirst, scarcely to be expressed; enough to make the strength of Samson revive! O how delight- ful it will be to my soul to drink of that fountain of liy-. ing water, which whoso drinketh it shall thirst no aot ! How delightful. are grateful: odours to the smell; music to the ear; or beautiful sights to the eye! What fragrance then hath the precious ointment, which is, poured on the head of our glorified Saviour, and which must be poured.on the head of all his saints, and will fill all heaven with its odour! How delightful i is the musicof the heavenly host! How pleasing will be those real beauties above! How glorious the building not made with hands, the house that God himself dwells in, the walks and prospects in the city of God, and the celestial paradise !”
§ 5. Compare also the delights above, with those we find in natural knowledge. These are far beyond
ASSISTED BY SENSIBLE OBJECTS. 277
the delights of sense; but how much farther are the delights of heaven! Think then, ‘‘ Can an Archimedes be so taken up with his mathematical invention, that the threats of death cannot disengage him, but he will die in the midst of his contemplations? Should not I be much more taken up with the delights of glory, and die with these contemplations fresh upon my soul; espe- cially when my death will perfect. my delights, while those of Archimedes die with him! What exquisite pleasure is it to drive into the secrets of nature, and find out the mysteries of arts and sciences ; especially if we make a new discovery in any one of them! What high delights are there then in the knowledge of God and Christ! If the face of human learning be so beauti- ful, as to make sensual pleasures appear bane and bru- tish ; how: beautiful then is the face of God! When we meet with some choice book, how could we read it day and night, almost forgetful of meat, drink, or sleep! What delights are there then at God’s right hand where we shall know in a moment all that is to be known!” Compare also the delights above, with the delights of morality, and of the natural affections. What delight had many sober heathens in the rules and practice of moral duties, so that they taok him alone for an honest man who did well through the love of virtue, and not merely for fearof punishment ; yea,somuch valued was this moral virtue, that they thought man’s chief happi- ness consisted in it! Think then, ‘‘ What excellency will there be in ,our heavenly perfection, and in that uncreated perfection of God, which we shall behold! What sweetness is there in the exercise of natural love, whether to children, parents, yoke fellows, or intimaté friends! Does David say of Jonathan, Thy love to me was wonderful; passing the love of women? Did the soul of Jonathan cleave to David: Had Christ himself one disciple whom he ¢specially loved, and who was wont to lean onhis breast? If then the delights of close and cordial friendship be so great, what delight shall we have in the friendship of the Most. High, and in our mutual intimacy with Jesus Christ, and in the dearest
278 HEAVENLY CONTEMPLATION * Jove to the saints! Surely this will bea stricter friend- ship, and these more lively ‘and desirable friends, than ever the sun’ beheld ; and both our affections to our Father and Saviour, and especially theirs to us, will be such as we never knew here. If one angel could de- stroy an host, the affections of spirits must also be pro- portionablystronger, so that we shall then love a thou- sand times more ardently than we can now. As all the attributes and works of God are incomprehensible, so is this of love ; he will love us infinitely beyond our most perfect love to him. What then will there be in this mutual love !” oh Bett § 6. Compare also the excellencies of heaven, with those glorious works of creation, which our eyes now behold. What wisdom, power, and goodness, are mani- fested therein! How does the majesty of the Creator shine in this fabric of the world! His works are great, sought out of all them that have pleasure therein.— What divineskillin forming the bodies of men or beasts! What excellency in every plant! What beauty in flow- ers! What variety and usefulnessin herbs, plants, fruits, and minerals! What wonders are contained in the earth and its inhabitants; the ocean of waters, with its mo- tions and dimensions; and the constant succession of spring and autumn, of summerand winter; Think then, of these things, which are but servants to sinful man, are so fullofmysterious worth, what is that place where God himself dwells, and which is prepared for just men made perfect with Christ! What glory is there in the least of yonder stars! What a vast resplendent body is yonder moon, and every planet! What an inconceiy- able glory hath the sun! But all this is nothing to the glory of heaven. Yonder sun must there be laidaside as useless. Yonder is but darkness to the lustre of my Father’s house. I shall myself be as glorious as that sun. This whole earth is but'‘my Father's foot-stool. This thunder is nothing to his dreadful voice. These winds are nothing to the breath of his mouth. If the sending rain, and making the sun to rise on the just and on the unjust, be so wonderful, how much more
2
ASSISTED BY SENSIBLE OBJECTS. 279
wonderful and glorious will that sun be, which must shine on none but saints and angels!) Compare also the enjoyments above, with the wonders of providence in the church and world. Would it not be anastonish- ing sight, tosee the sea stand as a wall on theright hand and no the left, and the dry land appear in the midst, and the people of Israel pass safely through, and Pha- raoh and his host drowned? or to have seen the ten plagues of Egypt? or the rock gushing forth streams? or manna and quails rained from heaven? or the earth opening and swallowing up the wicked? But we shall see far greater things than these; not only sights more wonderful, but more delightful. There shall be no blood, nor wrath, intermingled ; nor shall we cry out, as the men of Beth-shemesh, Who is able to stand before this holy Lord God? Wow astonishing to see the sun stand still in the firmament; or the dial of Ahaz go back ten degrees! But we shall see when there shall be no sun; or rathershall behold forever a sun of infinitely greater brightness. What a life should we have, if we could have drought or rain at our prayers; or have’ fire from heaven to destroy our enemies, as Elijah had ; ot raised the dead, as Elisha ; or miraculously cure diseases, and speak all languages, as the apostles! Alas, these are nothing tothe wonders we shall see and possess with God ; and all of them wonders of goodness and love. We shall ourselves be the subjects of more wonderful mercies than any of these. Jonah was raised but from athree days’ burial in the belly of a fish ; but we shall be raised from a many years rottenness and dust; and that dust exalted to the glory of the sun; and that glory per- petuated through eternity. Surely, if we observe but common providences; as the motions of the sun; the tides of the sea; the standing of the earth; the water- " ing it with rain, asa garden; the keeping in ordera wicked confused world ; with many others, they are all admirable. But what are these to the Sion of God, the vision of the divine Majesty, and the order of the heavenly hosts? Add to these, those particular provi- dences which thou hast thyself enjoyed and recorded
280 HEAVENLY. CONTEMPLATION ***—
throuch thy life, and compare them with the’ mercies’ thou shalt have above. Look over the mercies of thy youth and riperage, of thy prosperity and adversity, of thy several places and relations: are they not:excellent: and innumerable, rich and engaging ? How sweet was: itto thee, when God resolved thy doubts ; scattered thy fears; prevented the inconveniences into which thy. own counsel would have cast thee; eased thy pains; healed thy sickness ; and raised thee up as from death and the grave! Think then, ‘* Are all these so sweet and precious, that without them my life would have beena perpetual misery Hathhis providenceson earth: lifted me high, and his gentleness made me so great? How sweet then will his glorious presence be! How high will his eternal love exalt me! And how great shall I be made in communion with his greatness! . If my pilgrimage and wartare have such mercies, what
- shall 1 find inmy home, and in my triumph? If God
communicates so much to me, while I remain a sinner, what will he bestow when I am a perfect saint? IfI
‘ have had so much at such a distance from him, what
shall I have in his immediate presence, where I shall ever stand before his throne?”
§ 7. Compare the joys above, with the comforts thou hast here received in ordinances. Hath not the Bible been to thee as an open fountain, flowing with comforts day and night? What suitable promises have come into thy mind; so that, with David, thou mayest say, Unless thy law had been my delight, I should then have perished in mine affliction? Think then, “ If his word be so full of consolations, whatoyverflowing springs shall we find in God himself! If his letters are so com- fortable, what will the glories of his presence be! If the promise is so sweet, what will the performance be! If the testament of our Lord, and our charter for the kingdom, be so comfortable, what willbe our possession of the kingdom itself! Think farther, ‘What delights have I also found in the word preached? When I have . sat under a heavenly heart-searching teacher, how hath my heart been warmed! Methinks I have felt myself
ASSISTED BY SENSIBLE OBJECTS. 282
almost in heaven. How often have I gone to the con- eregation troubled in spirit, and returned joyful ! How often have I gone doubting, and God’ hath sent me home persuaded of his love in Christ! What cordials have I met with to animate mein every conflict! Ifbut the face of Mosesshineso gloriously, what glory is there in the face of God! Ifthe feet of them that publish peace, that bring good tidings of salvation, be beautiful, how beautiful is the face of the Prince of peace!- If this treasure be so precious in earthen vessels, what'is that treasure laid up in heaven! Blessed are the eyes that see what is seen there, and the ears that hear the things that are heard there. There shall I hear Elijah, Isaiah,
Jeremiah, John, Peter, Paul, not preaching to gainsay- érs, in imprisonment, persecution, and reproach; but triumphing in the praises of him that hath raised them to honour and glory.”—Think also, ‘* What joy is it te have access and acceptance in prayer; that I may al- ways go to God, and open my case, and unbosom mv soul to him, as to my most faithful friend! But it wiil bé amore unspeakable j joy when [shall receive all bless ngs without asking, and all my necessities and miseries will be removed, and when God himself will be the portion and inheritance of my soul. As for the Lord’s supper
what a privilege is it to be admitted to sit at his table!
to have his covenant sealed to me there! But all the life and comfort there, is to assure me of the comforts hereafter. O the difference between the last supper of Christ on earth, and the marriage supper of the Lamb at the great day! Then his room will be the glorious heavens; his attendants, all the hosts of angels and saints; no Judas, no unfurnished guest, comes there, but the humble believers must sit down by him, and their feasts will be their mutual loving and rejoicing.” — Concerning the communion of saints, think with thy- sem," What apleasure is it to live with intelligent and heavenly Christians! David says of such, they were all his delight. O what a delightful society then shall f have aboye! Had I but seen Job on the dunghill; what a mirror of patience! and what will it be to see’ him
No
282 HEAVENLY CONTEMPLATION.
in glory! How delightful to have heard Paul and Silas singing in the stocks! How much more to hear them sing praises in heaven! What melody did David make on his harp! But how much more melodious to hear that sweet singer in the heavenly choir! What would I have given for an houn’s free converse with Paul when he was.just come down from the third heaven! But I must shortly see these things myself, and possess what I see.”—Once more, think of praising God, in concert with his saints: ‘‘ What if I had been in the place of those shepherds, who saw, and heard the heavenly hosts singing, Glory to God in the highest, andon earth peace, good-will towards men! But I shall see and hear more glorious things. How blessed should I have thought myself, had Lheard Christ in his thanksgivings to his Father! How much more, when I shall hear him pronounce me blessed! If there was such a joy at bring- ing back the ark, or at rebuilding the temple, what will there be in the New Jerusalem! If the earth rent, when the people rejoiced at Solomon’s coronation, what a joyful shout will there be at the appearing of the King of the church! If, when the foundations of the earth were laid, the morning stars sang together, and all the sons of God shouted for joy, what a joyful song will there be, when the world of glory is both founded and finished, when the top-stone is laid, and when the holy city is adorned as the bride, the Lamb’s wife !
» ,§ 8. Compare the joys thou shalt have in heaven, with what the saints have found in the way toit, and in the foretastes of it.. When did God ever reveal the least of himself to any of his saints, but the joy of their heart | was answerable to the revelation? In what an ecstacy was Peter on the, mount of transfiguration !—Master, says he, it is good for us tobe here: let us make three tabernacles? one for thee, and one for Moses, and one for Elias. As it he had said, ‘« O let us not go down - again to yonder persecuting rabble; let us not return to © our. mean and suffering state. , Is it not better to stay here now we,are here? Is not here better company, and sweeter pleasure ?”.. How was Paul lifted up with
ASSISTED BY SENSIBLE OBJECTS. 2838
what he saw! How did the face of Moses shine, when he had been talking with God! These were: all-ex- traordinary foretastes; but little to the full beatifical vision. How often have we read-and heard of dying saints, who have beenas full of joy astheir hearts: could hold, and when their bodies have felt the extermity:of sickness and pain, have had so much of heaven. in their spirits, that their joy hath far exceeded their sorrows? Ifa spark of this fire be so glorious, even amidst: thé sea of adversity, what then is glory itself?. O the joy that the martyrs have felt in the flames!, They wene flesh and blood as well as we: it must therefore be some excellent thing that filled their spirits with joy, while their bodies were burning. Think, Reader, in thy meditations, “* Sure it must be some wonderful foretaste of glory, that made the flames of fire easy, and the king of terrors welcome. What then is glory itself? What a blessed rest, when the thoughts of it made Paul desire to depart and be with Christ; and makes the saints never think themselves well, till they, are dead! Shall Saunders embrace the -stake, and cry, Welcome cross? And shall not I more delightfully.em- brace my blessedness, and cry, Welcome crown? Shall Bradford kiss the faggot; and shall not I kiss the. Sa, viour? Shall another poor martyr rejoice to have, her foot in the same hole of the stocks in which Mr. Phii- pot’s had been before her? And shall not I, rejoice, that my soul shall live in the same place of glory, where Christ and his apostles are gone before me? Shall fire and faggot, prisons and banishment, cruel mockings and scourgings, be more welcome to others than Christ and glory tome? God forbid.” § 9. Compare the glory of the heavenly kingdom, with the glory of the church on earth, and of Christ in his state of humiliation. If Christ’s suffering in the room of sinners had such excellency, what is Christ at his Father’s right hand? If the church under her sins and enemies have so much beauty, what will she have at the marriage of the Lamb? How wonderful was the Son of God in the form of a servant! When he is born
284 | HEAVENLY CONTEMPLATION -
aaew star must appear, and conduct the strangers to worship him ina manger; heavenly hosts with their songs must celebrate his nativity ; while a child, he must dispute with doctors; when he enters upon his office, he turns water into wine; feeds thousands witha few loaves and fishes ; cleanses the lepers, heals the sick, restores the lame, gives sight to the blind, and raises the dead. \: How wonderful then is his celestial glory ! If there: be: such cutting down of boughs, and spreading of garments, and crying, Hosanna, for one that comes into’ Jerusalem riding on an ass; what will there be when he comes with his angels in his glory ?), If they that heard him preach the gospel of the kingdom con- _ fess, Never man spake like this man; they then, that
behold his majesty in his kingdom, will say, There was never glory like this glory. If, when his enemies came toapprehend him, they fell to the ground; if, when he is dying, the earth quakes, the vail of the temple is rént, the sun is eclipsed, the dead bodies of the saints afise; and the standers by acknowledge, Verily this was the’Son of God ; ‘O what a day will it be, when the déad must all arise and stand before him; when» he will once more shake, not the ¢arth only, but the hea- vens also; when the sun shall be taken out of the fir- mament, and be everlastingly darkened with his glory, and when every tongue shall confess him to: be Lord and King! If, whenhe rose again, death and the grave lost their power; if angels must roll away the stone, terrify the keepers till they are as dead men, and send the tidings to his disciples ; if he ascend to heaveman their sight ; what power, dominion, and glory, is he now possessed of, and which we must for ever possess with him! When he‘is gone, cana few poor fishermen and tent-makers curethelame, blind, and sick, open prisons, destroy the disobedient, raise the dead, and astonish their adversaries? What a world will that be where every one can do greater works than these! If the preaching of the gospel be accompanied with ‘such power as to discover the secrets of the heart, humble thé proud sinner, and make the most obdurate tremble;
ASSISTED BY SENSIBLE OBJECTS. 285
if it can make men burn their books, sell their lands, bring in the price, and lay it down at the preacher's feet; if it can convert thousands, and turn the world upside down; if its doctrine, from the prisoner at the bar, can make the judge on the bench tremble; if Christ and his saints have this power and honour in the day of their abasement, and in the time appointed for their suffering and disgrace; what then will they have in their absolute dominion, and full advancement in their . kingdom of glory !
§ 10. Compare the glorious change thou shalt have at last, with the gracious change which the Spirit hath here wrought on thy heart. There is not the smallest sincere grace in thee, but is of greater worth than the riches of the Indies ; not a hearty desire and groan after Christ, but is more to be valued than the kingdom of the world. A renewed nature is the very image of God ; Christ dwelling in us, and the Spirit of God abiding in us! it is a beam from the face of God, the seed of God remaining in us, the only inherent beauty of the rational soul. It ennobles man above all nobility ; fits him to understand his Maker's pleasure, do his will, and receive his glory. If this grain of mustard-seed be so precious, what is the tree of life in the midst of the paradise of God! Ifa spark of life, which will but strive against corruptions, and flame out a few desires and groans, be of so much worth; how glorious then is the fountain of this life! If we are said to be like God, when we are pressed down with a body of sin; sure we shall be much more like God, when we have no such thing as sin within us. Is the desire after, and love of heaven, so excellent ; what thenis the thing itself! Is our joy in foreseeing and believing so sweet; what will be the joy of full possession! How glad isa Christian when he feels his heart begins to melt, and be dissolved with the thoughts of sinful unkindness! Even this sorrow yields himjoy. O what then will it be when we shall know, and love, and rejoice, and praise in the highest perfection! Think with thyself, «« What a change was it, to be taken from that state whereir
286 HEAVENLY CONTEMPLATION.
I was born, and in which I was riveted by custom, when thousands of sins lay upon my score, and if I had so died I had been damned for ever! What an astonishing change, to be justified from all these enor-
mous crimes, and freed from all these fearful plagues, — and made an heir of heaven! How often, when I have thought of my regeneration, have 1 eried out, O blessed day! and blessed be the Lord that ever I saw it! How then shall I cry out in heaven, O blessed etérnity ! and blessed be the Lord that brought me to it!—Did the angels of God rejoice to see my conversion? Surely they will congratulate my felicity in my salvation.— Grace is but a spark raked up in the ashes, covered with flesh from the sight of the world, and sometimes covered with corruption from my own sight; but my
‘everlasting glory will not be so clouded, nor my light ‘be under a bushel, but upon a hill, even upon mount
Sion, the mount of God.” ) § 11. Once more, compare the joys which thou shalt have above, with those foretastes of it which the Spirit hath given thee here. Hath not God sometimes revealed himself extraordinarily to thy soul, and let a drop of glory fall upon it? Hast thou not been ready to say, O that it might be thus with my soul continually? Didst thou never cry out with the martyr, after thy long and mournful expectations, He is come, he ws come? Didst thou never, under a lively sermon of hea~ ven, or in thy retired contemplations on that blessed state, perceive thy drooping spirits revive, and thy de- jected heart lift up thy head, and the light of heaven dawn on thy soul? Think with thyself, what is this earnest to the full inheritance! Alas, all this light that so amazeth and rejoiceth me, is but a candle lighted from heaven, to lead me thither through this world of darkness. Ifsome godly men have been overwhelmed with joy, till they have cried out, Hold, Lord, stay thy hand ; I can bear no more! what then will be my joys in heaven, when my soul shall be so capable of seeing and enjoying God, that though the light be ten thousand times greater than the sun, yet my eyes shall be able
CONTEMPLATION GUARDED. 287
for ever to behold it! Or if thou hast not yet felt these sweet foretastes (for every believer hath not felt them) then make use of such delights as thou hast felt, in order the better to discern what thou shalt hereafter feel.
§ 12. (II.) 1am now to show how heavenly contem- plation may be preserved from a wandering heart.— Our chief work is here to discover the danger, and that will direct to the fittest remedy. The heart will prove the greatest hinderance in this heavenly employment ; either,—by backwardness to it;—or, by trifling in it; —or, by frequent excursions to other objects ;—or, by abruptly ending the work before it is well begun. - As you value the comfort of this work, these dangerous evils must be faithfully resisted.
§ 13. (1) Thou wilt find thy heart as backward to this, I think, as to any work in the world. O what ex- cuses will it make! What evasions will it find out! What delays and demurs, when it is ever somuch con- vinced! Either it will question whether it be a duty or not; or, if it be so to others, whether to thyself. It will teli thee, Zhis 1s a work for ministers that have nothing else to study ; or for persons that have more leisure than thou hast. If thou bea minister, it will tell thee, Zhzs is the duty of the people; it is enough for thee to medi- tate for their instruction, and let them meditate on what they have heard. As if it was thy duty only to cook the meat, and serve it up, and they alone must eat it, digest it, and live upon it. If all this will not do, thy heart will tell thee of other business, or set thee upon some other duty, for it had rather go to any duty than this. Perhaps it will tell thee, Other duties are greater, and therefore this must give place to them, because thou hast no time for both. Public business is more impor- tant: to study and preach for the saving of souls must be. preferred before these private contemplations. As if thou hadst not time to care for thy own salvation, for looking after that of others. Or thy charity to others were so great, thatit obliges thee to neglect thy own eternal welfare. Oras if there were any better way to fit us to be useful to others, than making this proof of our doctrine ourselves. Certainly heaven is the best —
288 CONTEMPLATION! GUARDED,
fire to light our candle at, and the best book for a preacher to study ; and if we'would be persuaded to study that more, the church would be provided with more heavenly lights; and when our studies are di- vine, and our spirits divine, our preaching will also be divine, and we may be called divines indeed. Or if thy heart have nothing to say against the work, it will trifle away the time in delays, and promise this day, sand the next, but still keep off from the business, Or it will give thee a flat denial; and oppose its own unwillingness to thy reason. All this I speak of the heart; so far as it is still carnal: for I know, so far as it is spiritual, it will judge this the sweetest work’ in the world.
§ 14. What is now to be done? Wilt thou do it, if I tell thee ? Wouldest thou not say ina like case, What should I do with a servant that will not work? or with a horse that will not travel? Shall I keep them to look at? Then faithfully deal thus with thy heart; persuade it to the work, take no denial, chide it for its back- wardness, use violence with it. Hast thou no com- mand of thy own thoughts? | Is not the subject of thy meditations a matter of choice, especially under this conduct of thy judgment? Surely God gave thee, with thy new nature, some’ power to govern thy thoughts. Art thou again become aslaveto thy depraved nature? Resume thy authority. Call in the Spirit of Christ: to thine assistance, who is never backward to so’ good a work, nor will deny his help in so just a cause. Say to him, ‘‘ Lord, thou gavest my reason the command of my. thoughts and affections ; ; the authority I have re- ceived over them is from thee; and now, behold, they: refuse to obey thine authority. Thou commandest me to set them to the work. of heavenly meditation,. but they rebel, and stubbornly refuse the duty. _ Wilt thou not assist me to exercise that authority which thou hast given me? O send down thy Spirit, that I may enforce thy commands, and effectually compel them to obey thy will!” Thus thou shalt see thy heart willsub-~ mit, its resistance be overcome, and. its backwandness be turned into cheerful compliance. 0b w9 to
CONTEMPLATION GUARDED. 289
§ 15. (2) Thy heart will also be likely to betray thee by trifling, when it should be effectually meditating. — Perhaps when thou hast an hour for meditation, the time will be spent before thy heart will be serious. This doing of duty, as if he did it not, ruins as many as the omission of it. Here let thine eye be always upon thy heart. Look not so much to the time it spends in the duty, as to the quantity and quality of the work that is done. You can tell by his work, whether a servant hath been diligent. Ask yourselves, What affections have yet been exercised? How much am I yet got nearer to hea- ven? Think not, since thy heart is so trifling, it is bet- ter to let it alone: for by this means thou wilt certainly banish all spiritual obedience ; because the best hearts, being but sanctified in part, will resist, so far as they are carnal. But rather consider well the corrup- tion of thy nature; and that its sinful indispositions will not supersede the commands of God ; nor one sin ex- cuse for another; and that God has appointed means to excite our affections. This self-reasoning, self-consi- dering duty of heavenly meditation, is the most singular ‘means both to excite and increase love. Therefore stay not from the duty till thou feelest tiry love constrain thee, any more than thou wouldest stay from the fire till thou feelest thyself warm; but engage in the work till love is excited, and then love will constrain thee to furtherduty.
§ 16. (3) Thy heart will also be making excursions from thy heavenly meditation to other objects. It will be turning aside, like a careless servant, to talk with every one that. passeth by. Where there should be no- thing in thy mind but heaven, it will be thmking of thy calling, or thy afflictions, or of every bird, or tree, or place thou seest. The cure is here the same as before, —use watchfulness and violence. Say to thy heart, «¢ What! did I come hither to think of my worldly bu- siness, of persons, places, news, or vanity, or of any thing but heaven, be it ever so good? Canst thou not watch. one hour? Wouldest thou leave this world, and dwell for ever with Christ in heaven, and not leave it one hour to dwell with Christ in meditation? Is this thy Jove to thy friend? Dost hou love Christ, and the place
10,; ° se ) :
290 CONTEMPLATION GUARDED. — of thy eternal blessed abode, no more than this?” If the rayening fowls of wandering thoughts devour the medi- tations intended for heaven, they devour the life and joy of thy thoughts ; therefore drive them away from thy‘sacrifice, and strictly keep thy heart to the work. § 17. (4) Abruptly ending thy meditation before it — is well begun, is another ‘way in which thy heart will — deceive thee. Thou mayest easily perceive this in other duties. In secret prayer, is not thy heart urging thee to cut it short, and frequently making a motion to have done? So in heavenly contemplation thy heart will be | weary of the work, and will stop thy heavenly walk be- fore thou art well warm. But charge it in the name of God to stay, and-not do so great a work by halves. Say to it, “ Foolish ‘heart’ if thou beg awhile, and goest away before thou hast thy alms, is not thy begging a lost labour? If thou stoppest before the end of thy journey, is not thy travel lost? Thou camest hither in hope to
_. havea sight of the glory which thou must inherit; and
wilt thou stop when thou art almost at the top of the hill, and turn back before thou hast taken thy survey? Thou camest, hither in hope to speak with God, and -wilt thou go before thou hast seen him? Thou camest to bathe thyself in the streams of consolation, and to that end didst unclothe thyself of thy earthly theughts ; and wilt thou only touch the bank, and return? Thou camest to spy out the land of promise; go not back without one cluster of grapes, to show thy brethren for their encouragement. Letthem see that thou hast tasted _of the wine, by the gladness of thy heart; and that thou -hast been anointed with the oil, by the cheerfulness of thy countenance ; and hast fed of the milk and honey, by the mildness of thy disposition, and the sweetness of thy conversation. This heavenly fire would melt thy frozen heart, and refine and spiritualize it, but it must have time to operate. Thus pursue the work till some- thing be done, tiil thy graces be in exercise, thy affec- _tions raised, and thy soul refreshed with the delights above; or if thou canst not attain these ends at once, _ be the more earnest at another time. Blessed is that ser- vant whomhis Lord, when he cometh, shall find sodoing.
AN EXAMPLE OF, ETE. } 291
CHAP. XVI. one a 3
Heavenly Contemplation exemplified, and the whole Work concluded. lod “nek
§ 1. The Reader’s attention‘excited to the following example of me- . ditation. § 2. The excellencies of heavenly rest ; § 3.itsnear- ness; § 4. dreadful to sinners, §.5..and joyful to saints ; § 6. its dear purchase ; oe its difference from earth. § 8. The heart pleaded with. § 9. Unbelief banished. § 10: A ‘careless world pitied. § F1—13. Heavenly rest the object of love, § 14—21. and joy. §22. The heart’s backwardness to heavenly joy lament- ed. § 23—27. Heavenly rest the object of desire. §28.Such meditation as this urged upon the reader :. § 29. The mischief of neglecting it; § 30. The happiness of pursuing it. § 31. The
_ author’s coneluding prayer for the success of his work. —
_§1.Anp now, Reader, according to the above di- rections, make conscience of daily exercising thy graces in meditation, as well as prayer. Retire into some secret place, at a time the most convenient to . thyself, and, laying aside all worldly thoughts, with all possible seriousness and reverence look up toward heayen, remember there is thine everlasting rest, study
th_thy. till baying pleaded the case reverently with God, and seriously with thy own_heart, thou hast_pleaded thyself from a clod_to a_flame;.from a forgetful sinner, and a lover of the world, to an ardent lover of God ; from a fearful coward to a resolved Christian; from an unfruitful sadness to a joyful life: in a word, till thou hast pleaded thy heart from earth to heaven, from conversing below to walking with God, and till thou canst lay thy heart to rest, as in the bosom of Christ, by some such meditation of thy everlasting rest, as is here added for thy assistance. eee
§ 2. “ Rest! How sweet the sound! It ismelody to my ears! It lies as a reviving cordial at my heart, and
202 AN EXAMPLE OF
from thence sends forth lively spirits, which beat diet all the pulses of my soul! Rest, not as_ the stone that rests_on the earth, nor as this flesh shall rest in the grave, nor such.arest-as_the. Re PE bisesed nest subien ten est_no: — oht.sz
oy nt ‘When shall rest.in know
j raising! When my
shall 0g eT eae. enjoy the. most.perfect God ! God. who is love itself, shall perfes y loye me,
ind ‘tain bit Jove to me, as I shall rest in. ny love to
him; and rejoice over me with joy, and joy over.:me
with sin ing, as I shall rejoice in him! —
§ 3. “ How near is that most blessed, joyful day! It comes apace. He that shall come will come, and will not tarry, Though my Lord seems to ‘dela ae coming, yet a little while and he will be here. at isa few hundred years, when they are over? How’'surely will his sign appear! How suddenly will he seize on'the careless world, even as the lightning cometh out of ie east, and shineth ‘unto. the. west! He who’ is’ hence. shal so come, Methinks ‘1 hear his ‘tra pe t sound! Methinks I see him coming in ean ‘with his attending angels, in majesty and in Sea
§ 4. “ O Secure sinners! what now will you’ if - where will you hide yourselves? what shall cover’ Mountains are gone; the heavens and the earth wl ich were, are passed away; the devouring fire ie con- - sumed. all, except yourselves, who must be the ‘fuel for ever. 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 thourun? Can any hide thee? O wretch, that has brought thyself to this! ae
A HEAVENLY MEDITATION. 293
___§,5. “ Now blessed saints, that have believed and
obeyed! This is the end of faith and patience. This is it for which you prayed and waited. Do you now repent your sufferings and sorrows, your self-denying and holy walking? Are your tears of repentance now bitter or sweet? See how the Judge.smiles.upon you ; there is love in his looks; the.titles of Redeemer, Hus- band, Head, are.written-in-his.amiable...shining face.— Hark, he calls you ; he bids you stand here on his right hand; fear not, for there he sets his sheep. O joyful sentence, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world! He takes you by the hand, the door is open, the kingdom is his, and therefore yours: there is your place before his throne; the Father receives you as the spouse of his Son, and bids you welcome to the crown of glory. Ever so unworthy, you must be crowned. This was the project of free redeeming grace, the pur- pose of eternal love. O blessed grace! O blessed Jove! O how.love and joy will rise! But I cannot express. it, I cannot conceive it. )
_ §6. This is that joy which was procured by sotrow, that. crown which was procured by the cross. My Lord wept, that now my tears might be wiped away; he bled, that I might now fejoice; he was forsaken, that I might not now be forsook; he then died, that f might nowlive. O free mercy, that can exalt so vile a wretch ! Free to me, though dear to Christ ; free grace that hath chosen me, when thousands were forsaken! When my companions in sin must burn in hell, I must ‘here re- _ joice in rest! Here must I live with all these - saints! O comfortable meeting of my old acquaintance, with whom I prayed, and wept, and suffered; and spoke often of this day and place! I see the grave - could not detain you! the same love hath redeemed
and saved you also. ;
§ 7. “ This is not like our cottages of clay, our pri- sons, our earthly dwellings. . This voice of joy is not like our .old complaints, our impatient groans and sighS ; nor this melodious praise like the scoffs and re- vilings, or the oaths and curses, which we heard on
294 AN EXAMPLE OF — a earth. This body is not like that we had, nor this souk like the soul we had, nor this life like the life we lived. We have changed our place and state, our clothes and thoughts, our looks, language, and company. Before a saint was weak and despised; but now how happy and glorious a thing is a saint! Where is now their body of sin, which wearied themselves and those about them ?. Where are now our different judgments, reproachful names, divided spirits, exasperated’ pas- sions, strange looks, uncharitable censures*? Now we are all of one judgment, of one name, of one heart, house, and glory. O sweet reconciliation! Happy union! Now the gospel shall no more be dishonoured through our folly. No more, my soul, shalt thou la- ment the sufferings of the saints, or the church’s ruins, nor mourn thy suffering friends, nor weep over their dying beds, or their graves. Thou shalt never suffer thy old temptations from Satan, the world, or thy own flesh. Thy pains and sickness are all cured; thy body shall no more hurthen thee with weakness and weari- ness; thy aching head and heart,thy hunger and thirst, thy sleep and labour, are all. gone. O what a mighty change is this! From the dunghill to the throne! From persecuting sinners, to praising saints! Froma vile body to this which shines as the brightnéss of the firmament!
Erom . | , to the perfect ‘en- joyment of him in love! From ‘doubts and fears, to_this possession, which.puts.me. abt From all my. fearful..tl f death. to this joyful life’!
Blessed change ! Farewell sin and sorrow for ever; fare- well my rocky, proud, unbelieving heart; my worldly sensual, carnal heart: and welcome my most holy, hea- venly nature. Farewell repentance, faith, and hope ; and welcome love, and joy, and praise. I shall now have my harvest, without ploughing or sowing; my joy, with- out 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 he encircled with eternity, and ever live, and ever, ever, praise the Lord. My face will not wrinkle, nor
my hair be gray; for this corruptible shall have put
HEAVENLY MEDITATION. 295
on Mmecorruption, and this mortal, immortality, and death shall be swallowed up in victory ! O death, where is now thy sting? O grave, where is thy victory? The date of my lease will no more expire, nor shall 1 trouble myself with thoughts of death, nor lose my joys through fear of losing them. When millions of ages are passed, my glory is but beginning; and when millions more are passed, it isno nearer ending. Every day is all noon, every month is harvest, every yearis a - jubilee, every age is full manhood, and all this is one eternity. O blessed eternity! the glory of my glory! the perfection of my perfection ! 7 Bik
- §8. thou think of this reviving day! Hadst thou rather sit down in dirt, than walk in the palace of God? Art thou now remembering thy worldly business, or think- ing of thy lusts, earthly delights, and merry company ?. Is it better to be here, than above with God? Is the company better? are the pleasures greater? Come away ; make no excuse, nor delay; God commands, and I command thee; gird up thy loins; ascend the mount; look about thee with faith and seriousness. Look not back upon the way of the wilderness, except it be to compare the kingdom with that howling desert, more sensibly to perceive the wide difference. Yonder is thy Father's glory; yonder, O my soul, must thou remove, when thou departest from this body; and when the power of thy Lord hath raised it again, and, joined thee to it, yonder must thou live with God for ever. There is the glorious New Jerusalem, the gates of pearl, the foundation of pearl, the streets and pavements of transparent gold. That sun, which lighteth all this world, will be useless there ; even thyself shall be as bright as yonder shining sun: God will be the sun, and Christ the light, and in his light shalt thou have light.
§ 9.“ O my soul! dost thou stagger at the promise of God through unbelief? I much suspect thee. Didst thou believe indeed, thou wouldst be more affected with it. Is it not under the hand, and seal, and oath, of God? Can God lie? Can he that is truth itself be false?—
296 AN EXAMPLE OF |
. What need hath God to flatter or deceive thee? — Why 7
should he promise thee, more than, he will |p Dare not to charge the wise, almighty, faithful Gn, with this. How many of the promises have been pet- formed to thee in thy conversion? Would God,so pow- erfully concur with a feigned word? O wretched heart of unbelief! Hath God made thee a promise of rest, and wilt thou come short of it? Thine eyes, thine ears, and all thy senses, may prove delusions, sooner than a promise of God can delude thee. Thou mayest be surer of that which is written in the word, than if thou see it with thine eyes, or feel it with thine hands. Art thou sure thou art alive, or that this is earth thou standest on, ~ or that thine eyes see the sun? As sure is all that glory to'the-saints; as sure shall I be higher than yonder stars, and live for ever in the holy city, and joyfully sound forth the praises of my Redeemer; if I be not shut out by this evil heart of unbelief, causing me to depart from the living’God.
§.10. ‘And is this rest so sweet and so sure ?. Then what means the careless world? -Know they what they neglect? Didtheyever hear of it, or are they yet asleep, or are they.dead? Do they certainly know that the crown is before them, while they thus sit still, or follow trifles? Undoubtedly they are beside themselves, to mind so much their provision by: the way, when they are hasting so fast to another world, and their eternal happiness lies at stake. Were there left one spark of reason they would never sell theirrest for toil, nor ‘their glory for worldly vanities, nor venture heaven for sin-
’ ful: pleasures. Poor men!,O that you would once consi-
der what you hazard, and then you would seorn these tempting baits! Blessed for ever,be that love, which hath rescued me from this bewitching darkness!
_ § 1 Draw ye near, O my soul! with. thy most fervent love. Here is matter for it to work upon, some- thing worth thy loving. O see’ what beauty presents itself! Is not all the beauty.in the world: united, here? Is not all other beauty but deformity? Dost thou now
‘ need to be persuaded to love? Here is a feast for thine
eyes, and all the powers.of thy soul: dost! thou need
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NEAVENLY MEDITATION. 297
entreaties to feed upon it? Canst thou love a little shin- ~ ing earth, 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 a friend like the love of Christ. Their weeping or bleeding for thee does not ease thee, nor stay the course of thy tears or blood; but the tears and blood that fell from thy Lord have a sovereign healing virtue-——O my soul! if love deserves, and should beget love, what incom- prehensible love is here before thee! Pour out all the store of thy affections here, and all is too little. O that it were more! O that it were many thousand times more! Let him be first served that served thee first. . Let him have the first-born, and strength of thy soul, who parted with strength, and life, and love, for thee.— O my soul! dost thou love for excellency? Yonder is the region of light: this is a land of darkness... Yonder twinkling stars, that shining moon, and radiant sun, are all ourlanterns hung out of thy Father's house, to light thee while thou-walkest in this dark world: But how little dost thou know the glory and blessedness that is within ?—Dost thou love for suitableness? What person more suitable than Christ? His godhead and humanity, his fullness,and freeness, his willingness and constancy, all proclaim him thy most suitable friend. What state more suitable to thy misery than mercy? Or to thy sin and pollution, than honour and perfection ?, What place more suitable to thee than heaven? Does this world agree with thy desires? Hast thou not had a sufficient trial of it? Or dost thou love for,interest and near re- lation? | Where hast thou better interest than in hea- ven, or nearer relation than there ?
§ 12. “ Dost thou. love for acquaintance and famili- arity? Though thine eyes have never seen thy Lord, yet thou hast heard his voice, received his benefits, and lived in his bosom: he taught thee to know thyself and him : he opened thee that first window through which - thou sawest into heaven. Hast thou forgotten since thy heart was careless, and he awakened it; hard, and he
10. FaDias ¥ :
208 AN EXAMPLE OF
softened it ; stubborn, and he made it yield; at peace, and he troubled it; whole,and he broke it; and broken, till he healed it again? Hast thou forgotten the times when he found thee in tears; when he heard thy secret sighs and groans, and left all to come and comfort thee ? when he took thee, as it were, in his arms, and asked
_ thee, Poor soul, what ails thee? Dost thou weep, when
I have wept so much? Be of good cheer; thy wounds are saving, and not deadly; for I have made them, who mean thee no hurt: though I let out thy Blood, I will not let out thy life.—I remember his voice. How
_ gently did he take me up! How carefully did he dress
my wounds! Methinks I hear him still saying to me, Poor sinner, though thou hast dealt unkindly with me, and cast me off; yet I will not do so by thee, Though thou hast set light by me, and all my mercies; yet they and myself are all thine. What wouldst thou have, that I can give thee? And what dost thou-want, that I cannot give thee? If any thing I have will give thee pleasure, thou shalt have it. Wouldst thou have par- don? I freely forgive thee all the debt. Wouldst thou have grace and peace?. Thou shalt have them both. Wouldst thou have myself? Behold I am thine, thy Friend, thy Lord, thy Brother, Husband, and Head. Wouldst thou have the Father? I will bring theetohim, - and thou shalt have him, in and by me. These were my Lord’s reviving words.—After all, when I was doubtful of his love, methinks I yet remember his over- coming arguments. Have I done so much, sinner, to testify my love, and yet dost thou doubt? Have I: offered thee myself and love so long, and yet dost thou’ question my willingness to be thine? At what dearer rate should J tell thee that I love thee? Wilt thou not believe my bitter passion proceeded from lover Have I made myself in the gospel a lion to thine enemies, and a lamb to thee; and dost thou overlook my lamb- like nature? Had I been willing to let thee perish, what need I have done and suffered so much? What need I follow thee with such patience and importunity ? Why dost thou tell me of thy wants? have I not enough
.
HEAVENLY MEDITATION. ~— 299
for mé and thee? Or of thy unworthiness? for if thou: - wast thyself worthy, what shouldst thou do with my worthiness? Did 1 ever invite, or save, the worthy and _ the righteous; or is there any such upon earth? Hast thou nothing? art thou lost and miserable, helpless and ~ forlorn? Dostthou believe I am an all-sufficient Saviour; and wouldst thou have me? Lo, I am thine, take me if thou art willing, I am; and neither sin, nor Satan, shall break the match.”—These, O these, were the bless- ° ed words which his Spirit from his gospel spoke unto me, till he made me cast myself at his feet, and cry out, “* My Saviour and my Lord, thou hast broke, 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 such as thou wouldst have it.”. Thus, O my soul, mayest thou re- member the sweet familiarity thou hast had with Christ; therefore if acquaintance will cause affection, let out thy heart unto him. It is he that hath stood by thy bed of sickness, hath eased thy pains, refreshed thy weariness, and removed thy fears. He hath been always ready, when thou hast earnestly sought him ; hath met thee in public and private; hath been found of thee in the con- gregation, in thy house, in thy closet, in the field, in . thy waking nights, in thy deepest dangers. . § 13. ‘If bounty and compassion be an attractive of love, how unmeasurably then am I bound to love him! All the mercies that have filled up my life, all the places that ever I abode in, all the societies and persons have been conversant with, all my employments and relations, every condition I have been in, and every change I have passed through, all tell me that the foun- tain is overfiowing goodness. Lord, what a sum of love am I indebted to thee! And how does my debt conti- hually increase! How should I love again for so much lévé? But shall I dare to think of requiting thee, or of recompensing all thy love with mine? Will my mite re- quite thee for thy golden mines ; my seldom wishes for thy constant bouwaty; mine which is nothing, or not Amine, for thine which is infinite and thine own? Shall
~
300 AN EXAMPLE OF
I dare to contend in love with thee; or set my borrowed languid spark against the sun of love? Can I loye as high, as deep, as broad, as long, as Love itself? as much as he that made me, and that made me love, and gave me all that little which I have? As I cannot match thee in the works of power, nor make, nor preserve, nor rule, the worlds; no more can I match thee in love. No, Lord, I yield, Iam 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; my- self, and all that see it, shall acknowledge thou hast pre- vailed, and all shall say, Behold how he loved him! Yet let me love in subjection to thy love; as thy redeemed captive, though not thy peer. Shall I not love at all, be- cause I cannot reach thy measure? O that I could feel- ingly say, I love thee, even as I love my friend, and ~ myself! Though I cannot say, as the apostle, Thou knowest that I love thee! yet I can say, Lord, thou knowest that I would love thee! I am angry with my heart, that it doth not love thee; I chide it, yet it doth not mend; I reason with it, and would fain persuade it, yet 1 do not perceive it stir; I rub and chafe it in the use of ordinances, and yet I feel it not warm within me. Unworthy soul! Is not thine eye now upon the only lovely cbject? art thou not beholding the ravish- ing glory of the saints? And dost thou not love? Art thou_not.a.rational soul, and.shouldnot-reason tell thee
>
leve.so.much.thy.perishing..« : heavenly glory? Shalt thou love when thoucomest there? When the Lord shall take thy carcase from the grave, and make thee shine as the sun in glory for ever and ever; shalt thou then love, or shalt thou not? Is not the place a meeting of lovers? Is not the life a state of love? Is it not the great marriage-day of the Lamb? Is not the ' employment there the work of love, were the souls
HEAVENLY MEDITATION. 301
with Christ take their fill? O then, my soul, begin it here! Be sick with love now, that thou mayest be well with love there. Keep thyself now in the love of God, and let neither life, nor death, nor any thing, separate thee from it; and thou shalt be kept in the fullness of love for ever, and nothing shall imbitter or abate thy pleasure: for the Lord hath prepared a city of love, a place for communicating love to his chosen, and they. that love his name shall dwell therein.
§ 14. «« Awake then, O my drowsy soul! To sleep un- der the light of grace is unreasonable, much more in the approach of the light of glory. Come forth, my dull con- gealed spirit; thy Lord bids thee rejoice, and again re- joice. Thou hast lain long enough in thy prison of flesh, where Satan hath been thy jailor; cares have been thy irons, fears thy scourges, and thy food the bread and wa-_ ter of affliction; where sorrows have been thy lodging, and thy sins and foes have made thy bed, and an un- believing heart hath been the gates and bars that have kept thee in: the angel of the covenant now calls thee, . and bids thee arise and follow him. Up, O my soul! and. cheerfully obey, and thy bolts and bars shall all fly open; follow the Lamb whithersoever he goeth. Shouldst thou fear to follow such a guide? Can the sun lead thee to a state of darkness? Will he lead thee to death, who died to save thee from it? Follow him, and he will show thee the paradise of God; he will give thee a sight of the New Jerusalem, and a taste of the tree of life-—Come forth, my drooping soul, and lay aside thy winter dress: let it be seen, by thy gar- ments of joy and praise, that the spring is come: .as thou now seest thy comforts: green, thou shalt shortly see them white and ripe for harvest, and then thou shalt be called to reap, and gather, and take posses- sion. Should I suspend and delay my joys till then? Should not the joys of the spring go before the joys of harvest? Is title nothing before possession? Is the heir in no better a state than a slave? My Lord hath taught me to rejoice in hope of his glory; and how to see it through the bars of a prison: for when persecuted for righteousness’ sake, he commands me to rejoice, and
302 AN, EXAMPLE OF
be exceeding glad, because my reward in heaven is great. I know he would have my joys exceed my sor- rows; and as much as he delights in the humble and contrite, he yet more delights in the soul that delights in him. Hath my Lord spread me a table in this wil- derness, and furnished it with the promises of ever-— lasting glory, and set before me angels’ food? Doth he frequently arid importunately invite me to sit down and feed, and spare not? Hath he, to that end, fur- nished me with reason, and faith, and a joyful dispo- sition? And is it possible that he should be unwilling to have me rejoice? Is it not his command to delight thyself in the Lord; and his promise, to give thee the desires of thine heart? Art thou not charged to rejoice evermore? yea, to sing aloud, and shout for joy? Why should I then be discouraged? My God is willing, if I were but willing. He is delighted with my delights. He would have it my constant frame, and daily business, to be near himin my believing meditations, and to live in the sweetest thoughts df his goodness. O blessed employment, fit for the sons of God! But thy feast, my Lord, is nothing to me without an appetite: Thou hast set the dainties of heaven before me; but, alas! I am blind, and cantiot see them; I am sick, and cannot relish them; I am so behumbed, that I cannot put forth a hand to take them. I therefore humbly beg this grace, that as thou last opened heaven to me-in thy word, so thou wouldst open mine eyes to see it, and my heart to delight in it ; else heaven will be no heaven to me. OQ thou Spirit of life, breathe upon thy graces in me; take me by the hand, and lift me from earth, that I may seé what glory thou hast ptepared for them that love thee.
§ 15. “ Away then, ye soul-tormenting cares and fears, ye heart-vexing sorrows! At least forbear a little . while ; stand by; stay here below, till 1 go up and see my rest. The way is strange to me, but not to Christ. There was the eternal abode of his glorious Deityj and thither hath he also brought his glorified flesh. It was his work fo purchase‘it; it is his to prepare it, and ‘pre-
HEAVENLY MEDITATION. 303
pare me for it, and bring me to it. The eternal God of truth hath given me his promise, his seal and oath, that believing in Christ, I shall not perish, but have everlast- ing life. Thither shall my soul be speedily removed, and my body very shortly follow. And can my tongue say, that I shall shortly and surely live with God; and _ yet my heart not leap within me? Can I say it with faith, and not joy? Ah! faith, how sensibly do I now per- ceive thy weakness! But though unbelief darken my light, and dull my life, and suppress my joys, it shall not be able to conquer and destroy:me; though it envy _alimy comforts, yet some in spite of it I shall even here recejve ; and if that did not hinder, what abundance might I have! The light of heaven would shine into my heart; and I might be almost as familiar there, as I am on earth. Come away then, my soul; stop thine ears to the ignorant language of infidelity ; thou art able to answer all its arguments ; or if thou art not, yet tread them under thy feet. Come away; stand not looking on that grave, nor turning those bones, nor reading thy | lesson now in the dust ; those lines will soon be wiped out. But lift up thy head and look to heaven, and see thy name written in the book of life of the Lamb that was slain. What if an angel should tell thee, that there is a mansion in heaven prepared for thee, that it shall certainly be thine for ever; would not such a message make thee glad? And dost thou make light of the infal- lible word of promise, which was delivered by the Spi- rit, and even by the Son himself! Suppose thou hadst ~ seen a fiery chariot come for thee, and fetch thee up to- heaven, like Elijah, would not this rejoice thee ? but thy Lord assures thee that the soul of Lazarus hath a eonvoy of angels to carry it into Abraham’s bosom. Shall a drunkard be so merry among his cups, or the glutton in his delicious fare; and shall not T rejoice, who must shortly be in heaven? Can'meat and drink delight me when I hunger and thirst? Can I find pleasure in walks, and gardens, and conve- nient dwellings? Can beautiful objects delight mine eyes; or grateful odours my smell; or melody my ears? And shall not the forethought of celestial
804 “AW. EXAMPLE OF —
bliss delight me? Methinks among my books I could employ myself in sweet content, and bid the world , farewell, and pity the rich and great that know not this happiness; what then will my happiness in heaven be, where my knowledge will be perfect! If the queen of Sheba came from the utmost parts of the earth to hear: the wisdom of Solomon, and see his glory ; how cheer- fully should I pass from earth to heaven, to see the glory of the eternal Majesty, and attain the height of wisdom ; compared with, which the most learned on earth are but fools and idiots! What if God had made me commander of the earth; what if I could remove mountains, heal diseases with a word or a touch, or cast out devils ; should I not rejoice in such privileges and honours as these? And shall I not much more rejoice that my name is written in heaven? I cannot here-en- joy my parents, or my near and beloved friends, with- out some delight: especially when I did freely let out my affection to my friend, how sweet was that exercise of my love! O what will it then be to live in the per- petual love of God? For brethren to dwell together in unity here, how good and how pleasant it is! To see a family live in love, husband and wife, parents, children, and servants, doing all in love to one another; to see a town live together in love, without any envying, brawl- ings or contentions, law-suits, factions or divisions, but every man loving his neighbour as himself, think- ing they can never do too much for one another, but striving to go beyond each other’s love; how happy, how delightful a sight is this! O then, what a blessed society will the family of heaven be, and those peaceful
> _stran ss, no d riendship, no, not one unkin
expression, nor an angry look or thought; but all are one_in Christ, who.is.one with the Father, and all live
in the love of him, who is love itself! The soul is not. more where it lives, than where it loves. How near then wiil my soul be united to God, when I shall so heartily, strongly, and in¢essantly, love him! , Ah, wretched unbelieving heart, that can think of such a
HEAVENLY MEDITATION. | 305
day, and werk, and life as this, with such low and feeble joys! But my future enjoyments will be mere lively.
§ 16. “How delightful is it to me to behold and study these.inferior works of creation! What a beautiful ‘fa- bric do we here dwell in! the floor so dressed with herbs, and flowers, and trees, and watered with springs and rivers! the roof so widely expanded, so admirably adorned! What wonders.do sun, moon, and stars, seas, and winds, contain! And hath God prepared such a house for corruptible flesh, for a soul imprisoned ? and doth he bestow so many millions of wonders upon his enemies ? O what a dwelling must that be which he prepares for his dearly beloved children; and how will the glory of the New Jerusalem exceed all the present glory ofthe creatures! Arise, then, O my soul, in thy contemplation ; and let thy thoughts of that glory as far exceed in sweetness thy thoughts of the.excellencies below. Fear not to go out of this body, and this world, when thou must make so happy a change ; but say, as one did when he was dying, ‘1 am glad, and. even leap for joy, that the time is come in which that mighty Jehovah, whose majesty in my search of nature I have admired, whose goodness I have adored, whom by faith I have desired and panted after, will now show himself to me face to face.”
§ 17. “« How wonderful also are the works of Provi- dence! How delightful to see the great God interest himself in the safety and advancement of a few hum- ble, praying, but despised, persons; and to review those special mercies with which my own life hath been adorned and sweetened! How often have my prayers been heard, my tears regarded, my trou- bled soul relieved! How often hath my Lord bid me be of good cheer! Whata support are these experi- ences, these clear testimonies of my Father's love, to
my fearful unbelieving heart! O then what a blessed day will that be, when I shall have all mercy, perfection of mercy, and fully enjoy the Lord of mercy; when I shall stand.on the shore, and look back on the raging Wr one et bene 5 tah Ishall review my pains “10 3 Qq gare
306 AN EXAMPLE OF.
and sorrows, my fears and tears, and possess the glory which was the end ofall! If one drop of lively faith was mixed with these considerations, what a heaven- ravishing heart should I carry within me! Fain would I believe: Lord, help my unbelief.
§ 18. to thee! ‘What delight hast thou had in prayer, and thanksgiving, under heavenly sermons, and in the so- ciety of saints, and to see the Lord adding to the Church such as should be saved! How then can my heart con- ceive the joy, which I shall haveto see the perfected church in heaven, and to be admitted into the celestial temple, and with the heavenly host praise the Lord for ever? Ifthe word of God was sweeter to' Job than his necessary food; and to David, than honey and the ho- ney-comb ; ‘and ‘was the joy and rejoicing of Jere- miah’s heart’: how blessed a day will that be, when we
‘shall fully enjoy the Lord ofthis word, and shall no more
need these written precepts and promises, nor read any book but the face of the glorious God! If they that heard Christ speak on earth were astonished at his ‘wisdom and answers, and wondered at the gracious words that proceeded out of his mouth; how shall I then be affected to behold him in his majesty ! !
§ 19. “ Can the prospect of this glory make others ‘welcome the cross, and even refuse deliverance ; and cannot it make thee cheerful under “lesser sufferings? Can it sweeten the flames of martyrdom; and not sweeten thy life, or thy sickness, or thy natural death? Is it not the same heaven which they and I must live in? Is not their God, their Christ, their crown,’ and mine, the same? And shall I look upon it with an eye so dim, a heart so dull, a countenance so: dejected?
“Some small foretastes of it have I myself had; and
how much more delightful have they been, than any. earthly things ever were ; and what then: will the full - enjoyment be.
‘§ 20. “What a piney is there here i in the imperfect graces of the Spirit! Alas, how small are these; to what we shall enjoyin our perfect state! © What a-happy life should I here live, could I‘but love God as muchias I
HEAVENLY MEDITATION. 307.
would ; could I be all love, and always loving !;O0 my soul ! what wouldest thou give for such alife? Had I such apprehensions of God, such knowledge. of. his word asI desire; could I fully trust him in alli my. straits; could I be as lively as I would in every duty ; could I make God my constant desire. and delight; 1 would not envy the world their honours, or pleasures. What a blessed state, O my soul! wilt thou shortly be in, when thou shalt have far more of these than thou canst now desire, and shalt exercise thy. perfected graces in the immediate vision of God, and not in the dark, and at a distance, as now.
§ 21. “Is the sinning, afflicted, persecuted church of Christ, so much more ‘excellent than any particular gracious soul? What-then will the church be, when it is fully gathered and glorified; when it is ascended from the the valley of hears tomount Sion; when it shall sin and suffer no more! The glory of the ‘old Jerusalem will be darkness and deformity to the glory of the new. What cause shall we have then to shout for joy, when . we shall see how glorious the heavenly temple is, and remember the meanness of the church on earth!
§ 22. “ But, alas! what aloss amI atin the midst of my contemplations! | thought my heart had all the while attended, but I seé it doth not. What life is there in empty thoughts and words, without affec- tions? Neither God, nor I, find pleasure in them. Where hast thou been, unworthy heart, while I was opening to thee the everlasting treasures? Art thou not ashamed to complain so much of an uncomfortable life, and tomurmur at God for filling thee with sor- rows; when he in vain offers thee the delights of an- gels? Hadst thou now but followed me close, it would have made thee revive and leap for joy, and forget thy pains and sorrows.—Did I think my heart had been so backward to rejoice!
§ 23. “ Lord, thou hast reserved my perfect joys for heaven, therefore help me to desire till I may possess, and let me long, when I cannot (asf would) rejoice. O my soul, thou knowest, to thy sorrow, that thou art not yet at thy rest. When shall I arrive at that safe
308 AN EXAMPLE OF ©”
and quiet harbour where there are none of these ‘stotms, waves, and dangers, when I shall never moré have a weaty restless night or day? Then my life will not be _ such @ mixture of hope and fear, of joy and sorrow; nor shall flesh and spirit be combating within me; nor faith and unbelief, humility and pride, maintain a continual conflict. O when shall I be past these soul- tormenting fears, and cares, and griefs? When shall I be out of this soul-contradicting, insnaring, deceit- fal flesti; this corruptible body, this vain vexatious world? Alas, that I must stand and see the church and cause of Christ tossed about in contention, and made subservient to private interests, or deluded fancies!
ef this-disorder. - salem ;_there I shall find an harn r- feeted spirits, in obeying and _praisi verlasting King. O how. much. better 10.be-2-MOGhGeEDe IES . than the.commander.of.this.tumultuous. world ! y am I no more weary_of this weariness? y.do I so forget_my resting place?Up.then,.Omy.soul, 3 3 most raised_and fervent desires! Stay not till this flesh can desire with thee; expect not that sense should ap- préhend thy blessed object, and tell thee-when and © what to desire. Doth not the dulness of thy desires after rest, accuse thee of most detestable gratitude and folly? Must thy Lord procure thee.a rest at sodear a rate, and dost thou no more value it? Must he go be- fore to prepare so glorious a mansion for such a wretch, and art thou toth to go and possess it? Shall the Lord of glory be desirous of thy company, and thou not de- sirous of his ? Must earth become a very hell to thee, before thou art willing to be with God? Behold the most lovely creature, or the most desirable state, and tell me, where wouldest thou be, if not with God? Po- verty is a burden} riches a snare; sickness. unpleas- ing; health unsafe; the frowning world bruises thy heel; the smiling world stings thee to the heart: so much as the world is loved and delighted in, it hurts and endangers the lover; and.if it may not be loved, why should it be desired? If thou art applauded, it proves the most contagious breath ; if thou art vilified,
HEAVENLY MEDITATION. 309
or unkindly used, methinks this should not entice thy love. If thy successful labours, and thy godly friends, seem better to thee than a life with God, it is time for God to take them from thee. If thy studies have been sweet, have they not also been bitter? And at best, - what are they to the everlasting views of the God of truth? Thy friends here have been'thy delight; and have they not also been thy vexation and grief? . They are gracious; and are they not also sinful? They are kind ; are they not soon displeased? They are humble; but, alas! how proud also! Their graces are sweet, and their gifts helpful ; but are not their corruptions bitter, and their imperfections hurtful? And art thou so loth to go from them to thy God ? : §.24. “ O my soul, look above this world of sorrows! Hast thou so long felt the smarting rod of affliction, and no better understood its meaning? Is not every stroke to drive thee hence? Is not its voice like that to Elijah, What dost thou here? Dost thou forget thy Lord’s prediction, In the world ye shall have tribula- tion ; in me ye may have peace?’ Ah! my dear Lord, I- feel thy meaning; it is written in my flesh, engraved in my bones.—My heart thot aimest at; thyrod drives, thy silken cord of love draws; and all to bring it to thyself. Lord, can such a heart be worth. thy having? Make it worthy, and then it is thine; take it to thy- self, and then take me.—This clod hath life to. stir, but not to rise. As the feeble child to the tender _mother, it looketh up to thee, and stretcheth out the hands, and fain would have thee take it up. Though Icannot say, my soul longeth after thee; yet I can say, I long for such a longing heart. The spirit. is willing, the flesh is weak. My spirit cries, Let thy kingdom.come, or let me come to thy kingdom; but the flesh is afraid thou shouldest hear my prayer, and take me atmy word. O blessed be thy grace, which . makes use of my corruptions to kill themselves; for I fear my fears, and sorrow for my sorrows, and long for greater longings ; and thus the painful means of attain- ing my desires increase my weariness, and, that makes ‘me groan to be at rest.
uty
510. . 0 (ANI EXAMPLE OP {37 5
§ 25.‘ Indeed, Lord, my soul. itself is ina strait, and what to choose L-know!\not; but thou knowest what to give. To depart, and be with thee, is far,bet- ter. But'to abide, in the flesh:seems needful. .., Thow knowest I am not weary: of thy: work, but.sorrow.and sin; I am willing to :stay while: thou. wilt-employ me, _ and dispatch the work thou hast! put into my hands: but, I ‘beseech ‘thee, stay no: longer when ‘this.is done; and while I must be’) here, let; me be. still amending ‘and ‘ascending; make me still, better, and take me’at the best. I. dare: not: be so impatient;as to’ importunate thee to cut off) my: time, and snatch me hence unready’; because 1.know my everlasting state so much depends on the improvement of this life. Nor would I stay when my work is done; and remain here sinning while my brethren are triumphing. Thy footsteps bruise this worm, while those stars shine in the firmament of glory. Yet I am thy child.as well asthey; Christ is my head as well as theirs: why is there then so great a distance? But I acknowledge the equity of thy ways; though we are all children, yet I am the prodigal, and therefore more fit in this re- mote country to feed on husks, while they are always with thee, and possess thy glory. They were once themselves in my condition, and I shall shortly be in theirs. They were of the lowest form, before they came to the highest ; they suffered, before they reigned; they came out of great tribulation, who are now before thy throne: and shall I not be content to come to the crown as they did; and to drink of their cup heforel Sit with them in the kingdom? Lord, I am content to stay thy time, and, go thy way, so thou wilt exalt me also in thy season, and take me into thy barn when thou seest me ripe. In the mean time I may desire, though Tam not to repine; I may believe and wish, though not make any sinful haste ; Iam willing to wait for thee, but not to lose thee ; and when thou seest me too content with thine absence, then quicken my lan- guid desires, and blow up the dying spark of love; and leave me not till I am able unfeignedly tocry out, As the hart panteth after the water brooks, so panteth my
HEAVENLY MEDITATION. $11
youl after thee, God.’ My soul thirsteth for God: for * ‘the living God :: when shall I. come and appear before *God1i: My conversation is in heaven; from whence! ‘look for'a Saviour. My affections are set on things ‘above,’ where Christ sitteth, and my life is hid. I walk by faith, and:not by sight; willing rather to. be. absent - from the body, and present with the Lord. $26. « What interest hath this empty world in me? -and what is there in it that may seem so lovely as to en- tice my desires from my God, or make me loth to come ‘away? Methinks, when I look upon ‘it with a delibe- “rate eye, it isa howling wilderness, and too many of its ‘inhabitants are untamed. monsters. .I can view all its ‘beauty as deformity; and drown all its pleasures in a «few penitent tears ; ‘or the wind of a sigh will scatter ‘them away. .O let not this flesh seduce my. soul, ‘as:to make it prefer this weary Jife before the joys othat are about thy throne!; And though death. itself ‘be unwelcome to nature, yet let thy grace make thy | oglory appear to me so desirable, that the king of ter- - orers may be the messenger of my joy! Let not my soul be ejected by violence and dispossessed of its vhabitation against its will; but draw it to thyself by - the secret power of thy ‘love; as the sunshine in the spring draws forth the creatures from their winter -eells; meet it half way, and entice it to thee, as ithe loadstone doth the iron, and as the greater flame ‘attracts the less! Dispel therefore the clouds that hide thy love from me! or remove the scales that ‘hinder mine eyes from beholding thee! For the beams - that stream from thy face, and the foretastes of thy -gteat salvation, and nothing else, can make a soul -unfeignedly say, Now,let thy servant depart in peace! But it is not thy ordinary discoveries that will here suffice: as the work is greater, so must thy help be... _O turn these fears into strong desires, and this. loth- mess to die into longings after thee !While I must be absent from thee, let my soul as heartily , groan, as my body doth under its want of health ! ! if I have any /maore time to spend on earth, k the world im thee, as I have sometimes lived as Without
$12 AN EXAMPLE OF). =
thee in the world!, While I have a thought 4o think, let me not forget thee; or a tongue to move, let me mention thee with delight ; or a breath to ‘breathe, let it be after thee and for thee; or a knee to*bendy let it daily bow iat thy footstool! and when by sickness thou confinest me, do thou make my bed, number my pains, and put all my tears into thy bottle! rd cal § 27. «* As my flesh desired what myspirit abhorred, so now let my spirit desire that day which my flesh ab- horreth ; that my friends may not with so much sorrow
_ wait forthe departure of my soul, as_my soul, with jox-shall await. for its own depaxtute lu Uhenlet mantis the death of the righteous, and] |
his;even.a_removal to that glory which 's shall never end! Then let thy convoy of a bring my departing soul among the perfected spirits of the just, and Jet — me follow my dear friends that have died in Christ before me; and while my sorrowing friends are weeping over my grave, let my ‘spirit be reposed with thee in rest; and while my corpse shall lie rotting in the dark, let my soul be in the inheritance of the saints in light! O thou that numberest the very hairs of my head, number all the days that my body lies m the-dust; and ‘thou that writest all my mem- bers in thy book, keep an account of my scattered bones! O my Saviour, hasten the time of thy return : send. forth thy. angels, and let that dreadful joyful trumpet sound! Delay not, lest the living give w
their hopes ; delay not, lest earth should grow like hell, and thy church by division be all crumbled to dust; delay not, lest thy enemies get advantage of thy flock, and lest pride, hypocrisy, sensuality, and unbe- lief, prevail against thy little remnant, and share among them thy whole theritance, and when thou comest
thou find not faith on the earth; delay not, lest the . grave should boast of victory, and havmg learned re- ~
bellion of its guest, should refuse to deliver thee up thy _due! O hasten that great resurrection-day, when thy command shall go forth, and none ‘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
HEAVENLY MEDITATION. 318 shall rise first; when the seéd which thou sowest cor- ruptible, shall come forth incorruptible; and graves © that received rottenness and dust, shall return thee glo- rious stars and suns! Therefore dare I lay down my earease in the dust, intrusting it, not toa grave, but to thee: and therefore my flesh shall rest in hope, till thou shalt raise it to the possession of everlasting rest. Return, O Lord how long? O let thy kingdom come! Thy desolate bride saith, Come; for thy Spirit within her saith, Come; and teacheth her thus to pray with groanings which cannot be uttered. Yea, the whole creation saith, Come, waiting to be delivered from the bondage of corruption, into the glorious liberty of the children of God. Thou thyself hath said, Surely I come quickly. Amen. Even so, come, Lord Jesus!”
=m iia-=
CONCLUSION.
§ 28. Tous, Reader, I have given thee my best advice for maintaining a heavenly conversation. _ If. thou canst not thus meditate methodically and fully, yet do it as thou canst; only be sure to do it seri- ously and frequently. Be acquainted with this hea- venly work, and thou wilt, in some degree, be ac- quainted with God; thy joys will be spiritual, pre- valent, and lasting, according to the nature of. their blessed, object; thou wilt have comfort in life and death: When thou hast neither wealth, nor health, nor tne pleasures of this world, yet wilt thou have comfort. Without the presence or help of any friend, without a minister, without a book, when all means are denied thee, or taken from thee, yet mayest thou have vigorous, real comfort. Thy graces will be mighty, active, and victorious; and the daily joy which is thus fetched from heaven, will be thy strength. Thou, wilt be as one that stands on the top of an ex- ceeding high mountain; he looks down on the world as if it were quite below him; fields and woods, cities anil Avene, seem to him ~ little spots. Thus des- P P ° : ) >
314 HEAVENLY MEDITATION —
picably wilt thou look on things here below. ‘The greatest princes will seem but as grasshoppers; the busy, contentious, covetous world, but asa heap of ants. Men’s threatenings will be no terror to thee; nor the honours of this world any strong enticement ;
temptations will be more harmless, as having lost, their strength; and afflictions less grievous, as having lost their sting; and every mercy will be better known and relished. It is now, under God, in thy own choice, whether thou wilt live this blessed life or not; and whether all this pains I have taken for thee shall prosper or be lost. If it be lost through thy laziness, thou thyself wilt prove the greatest loser: .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? Does not the grave wait to be thine house; and worms to feed upon thy face and heart? What if thy pulse must beat a few strokes
-more? what if thou hast a little longer to breathe,
before thou breathe out thy last? a few more nights to sleep, before thou sleepest in the dust? Alas! what
_ will this be, when it is gone? And is it not almost
gone already ! ? Very shortly thou wilt see thy glass run out, and say to thyself, Ady life is done! My time is gone! It is past recalling! There is nothing: now but heaven or hell before me ! ” Where thenshould thy ‘heart be now but in heaven? - Didst thou: know what a dreadful thing it is..to have a doubt of heaven’ when’a man is dying, it would rouse thee up. And what‘else’ but doubt can that man then do, tee never» sap thought of heaven before? ,
§ 29. Some there be that say, “ It is not worth so much time and trouble, to think of the greatness of the joys above: so that we can make sure they are’
ours, we know they are great.” But as these men”
obey not the command of God, which requires them
~to have their conversation in heaven; and to set their
affections on things above; so they wilfully make their own lives miserable, by refusing the delights which God hath set before them. And if this were all, ‘it
URGED UPON THE READER. 315
‘were a small matter; but see what abundance of other mischiefs follow the neglect of these heavenly delights. This neglect—will damp, if not destroy, their love to God, —-will make it unpleasant to them to think or speak. of God, or engage in his service,—it tends to per- vert their judgment concerning the ways and ordinan- ces of God,;—it’ makes them sensual and voluptuous, —it leaves them under the power of every affliction and temptation, and is a preparative to total apostacy, —it will also make them fearful and unwilling to die. For who would go to a God or a place he hath no de- light in ?’ Who would leave his pleasure here, if he had not better to go' to? Had I only proposed a course of mélancholy, and fear, and sorrow, you might reason-
ably have objected. ‘But you must-have-heavenly de- hghts, or. none that are lasting. God_is.willing you
ily walk with him, and fetch in consolations ror the. everlasting fountain; if you~ are unwilling, even.bear the loss : and when - "you. are dying, seek for comfort where you can get it, and_see whether fleshly delighis will remain .withyou; then conscience will remember, in spite of you, that you was once persuad- ed to a way for more excellent pleasures; ‘pleasures that would have followed you through death, and have lasted to eternity.
§ 30. As for you, whose hearts God hath’ weaned from all things here below, I hope you will value this heavenly life, and take one walk every day in the New Jerusalem.’ \God is ‘your love, and your desire: you would fain be more acquainted with your. Saviour ; and I know it is your grief that your hearts are not nearer to him, and that they do not more feelingly love him, and delight in him.’ O-try this life of me-\ n on your rest! Here is the mount, on which'the fluctuating ark of your souls may rest. Let the world'see, by your heavenly lives, that religion is something’ more’ than opinions and. disputes, or a talk of ‘outward duties. If ever a Christian is like himself; and’ answerable to his ‘principles and’ profes- sion, it is when he is most serious and lively m this duty.” As Moses, before he died, went up into mount
‘
. a 316 - HEAVENLY MEDITATION ©
Nebo, to take a survey of the land of Canaan; so the Christian ascends the-mount_of emplation,...an
by_faith surveys.his.rest. He looks.upon.the.glorious mansions, and says, Glorious things. .are..deservedly spoken of thee, thou city. of God! He hears, as, it were, the melody of the heavenly choir, and says, Happy. is the people that are in such a case! Yea, happy is that people whose, Godis the Lord! He looks upon the; glo- rified inhabitants, and says, Happy art thou, O. Israel: Who is like unto thee, O people, saved by the Lord, the
shield of thy help, and who is the sword of thine excel- ©
lency! When he looks upon the Lord himself, who is their glory, he is ready with the rest to, fall down and worship him that liveth for ever and ever, and say, Holy, holy, holy, Lord God Almighty, who was, and
is, and is to come! Thou art worthy, O Lord, to re:
ceive glory, and honour, and power! When he looks. on the glorified Saviour, he is ready to say, Asnen. to that new song, Blessing, and honour, and glory, and power, be unto him that. sitteth upon the throne, and unto the Lamb, for ever and ever: For thou wast slain,
‘and hast. redeemed. us to God by thy blood, out of every
kindred, and tongue, and people, and nation; and hast, made us unto eur God, kings and priests! When, he looks back on the wilderness of this world, he blesses the believing, patient, despised saints; he pities the ignorant, obstinate, miserable world,; and for himself}, he says, as Peter, Jt 2s good tobe here; or as. Asaph,
ft is good for me to draw near to God; for, lo! they
that are far from thee shall perish. Thus, as Daniel, in his captivity daily opened his. window, towards Jeru-, salem, though far out of sight, when he went to, God, in his devotions; so may the believing soul in, this,cap-, tivity, of the -flesh look; towards Jerusalem, which. is, above. And as Paul was to the Colossians, so may, the,
?
believer be with the glorified spirit, though absent in, the flesh, yet. with them in the spirit, joying and be-: holding their heavenly ordet, And,as the lark,sweetly, sings, while she soars on high, but is suddenly silenced when she falls to the earth; so,is, the, frame of the. soul, most, delightful.and divine, while it keeps, in the.
. .
URGED UPON THE READER. 317
views of God by-contemplation. Alas, we make there too short a stay; fall down again, and lay by our music! ° § 31. But, “©O thou, the merciful Father of spirits, the-attractive_of love, and.ocean of delights, draw up these drossy, hearts unto thyself, and keep them there till they are spiritualized and refined ; and second thy servant’s weak endeavours, and persuade those that _Tead these lines to the practice of this delightful, hea- venly work! O suffer not the soul of thy most unwor- thy servant to be a stranger to those joys, which he describes to others; but keep me, while I remain on earth, in daily breathings after thee ; and ina believing affectionate walking with thee! And when thou com- est let me be found so doing; not serving my flesh, nor asleep with my lamp unfurnished ; but waiting and longing for my Lord’s return! Let those who shall read these heavenly. Directions, not’ merely read the fruit of my studies, but the breathing’ of my active hope and love: that if my heart were open to their | view, they might there read the same most deeply en- graven with a beam from the face of the Son of God ; and not find vanity, or-lust, or pride within, when the words of life appear without; that. so these lines may not witness. against me; but, proceeding from the heart of the writer, may be effectual, through thy grace upon the heart of the reader, and so be, the sa- vour of life to both! Amen.” sis
Glory be ‘to God in the highest; on earth peace; good-will towards men. pee ae
°
_ Through thee, who all our sins, hast he a 40D
HYMN. . ta 2 em -
Leaver of faithful souls, and Guide + Of all that travel to the sky, |
| Come, and with: us, ev’n us, abide, :!
«Who would on: le 2 ois yoru! Ha
+ On thee alone, our spirits stay, 1 \ae Ww @ taovise Whale, held i in rink Ss uneven apne, oat geod re
This PIONS ‘we know is not. our place,
_ But hasten through. the vale.of woe,
And restless to behold thy f. at bi ti x. whe Swift to our heavenly country, Oe tt
Our everlasting home. above. ,
We have nobiding city here). ) wl garmadl But seek, a,city-out of sight; i s29ds-bess
‘Thither our, steady. course we steer, 9.4 >
Aspiring to.the plains of light ;
| Jerusalem,.the Saints’ abede, .. |. Whose founder isthe living God.
Patient th’ appomted race to run,
~ This weary world we cast behind’; From strength to strength we ap of. ' The New Jerusalem to find:
» Our labour this, our only aim, '
To find the New Jerusalem...
Freely and graciously forgiy’n, With songs to Zion we return, —
Contending for our native ae That palace of our glorious King: We find it nearer, while we sing.
Rais’d: by the breath of love divine, We urge our way with strength renewd; The church of the first-born to join, - We travel to the mount of God: | With joy upon our heads arise, And meet our Captain in the skies-
qT} . - OF IHW: bi HS?
A
CALL
TO THE
UNCONVERTED
CONTAINING
:
DIRECTIONS anv PERSUASIONS : eee SOUND CONVERSION; oR, A | SEASONABLE ANTIDOTE — a | AGAINST | t Religious Delusion : : DESIGNED AS
AN APPENDIX TO THE SAINT’S REST,
BY MR. RICHARD BAXTER.
LONDON:
. PRINTED AT THE CAXTON PRESS, BY HENRY FISHER,
SPRINTER IN ORDINARY TO, HIS MAJESTY.)
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Ps ms . ee rab: PYOVOAUE asIT axa BM
eho TIM
2 With sta aH, On.
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, THE PREFACE.
It is a weight so inconceivable that dependeth on the soundness of our conversion and sanctification; that our care and diligence cannot be too great to make itsure. As the professed atheists, heathens, and infidels without; sothe seli-deceiving hypocrites within the church, do wilfully castaway themselves for ever, by, neglecting such a business of everlasting consequence; ~ when they have time, and warnings, and assistance, to dispatch it. Multitudes live like brutes or atheists, for- getting that they are born in sin and misery, and settled in it by wilful custom, and must be converted or con- demned. These know not (many of them) what need they have of conversion, nor what conversion or sanc- tification is. And some that have been preachers of the gospel, have been lamentably ignorant in so great a matter that they have persuaded the poor deluded people, it is only the gross and heinous sinners that need conversion, branding them with the name of. Pu- ritans that will not take a dead profession, joined with civility, for true sanctification ; and promise salvation to those that Christ hath with many asseverations professed shall not enter into the kingdom of God. Others, that confess that a thorough sanctification is a necessary thing, do delude their souls with something that is like it. Hence is the misery and dishonour of the church. Holiness itself is disgraced by the sins of them that are unholy, because they pretend to that which they have not. Hence it is that we have thousands, that call themselves Christians, that live a worldly, fleshly life, and some of them hating the way of godliness, and yet think they are converted, because they are sorry when they have sinned, and wish, when it is past, that they had not done it, and cry to God for mercy, and con- — Meee Ss
* 322 PREFACE.
fess that they are sinners; and this they take for true
repentance,—when sin was never mortified in their souls, nor their hearts ever brought to hate it, and forsake it. But when they have had the profit and. pleasure of sin, they are sorry for the danger; but never regenerated and madenew creatures by the Spirit of Christ. Hence also it is, that we have such abun- dance of mere opimionists, that take themselves for re- ligious people. Because they have changed their opinions, and their parties, and can prate contentiously against those that are not of their mind; and joining themselves with those that seem to be the strictest, they take themselves to be truly sanctified: and this makes such gadding from one opinion to ano- ther, and such censuring, reviling, and divisions, upon the account; because their religion is most in their Opinions, and hath not mortitied their carnal selfish inclinations and passions, nor brought them to a holy heavenly mind. Hence also it is that we have so many sensual scandalous professors, that seem to be religious, but bridle not their tongue, their appetites, or their lusts; but are railers, or backbiters, or tip- lers, or gluttons, or filthy and lascivious, or some way scandalous to their holy profession ; because they are strangers to a thorough conversion, but take up with the counterfeit of a superficial change. Hence also we have so many worldlings, that think them- selves religious men; that make Christ. but a servant to their worldly interests, and seek heaven but for a_ | reserve, when earth forsakes them; and have some- , thing in this world that is so dear to them, that they cannot forsake it for the hopes of glory; but give up themselves to Christ, with secret exceptions and re- serves, for their prosperity in -the world: and all, be- cause they never know a sound conversion, which should have rooted off their hearts this worldly in-
terest, and delivered them up entirely and absolutely to Christ. Hence also it is that we have so few pro-
fessors that can lay by their pride, and bear disesteem or injury, and love their enemies, and bless them that curse them, yea, or love their godly friends that cross
i
PREFACE. 323 |
them, or dishonour them. And so few that can deny themselves in their honour, or any, considerable thing for the sake of Christ, and in obedience and copfor- mity to his will. And all because they never had that saying change that takes down self, and sets up Christ as sovereign in the soul. And hence also it is, that we have inthis age so many dreadful instances of apostasy; so many reproaching the scripture, that once they thought had converted them; and the way of holiness, that once they did profess; and denying the Lord himself that bought them; and all because they formerly took up with a superficial, counterfeit conver- sion. O how commonly, and how lamentably, doth
this misery appear among professors in their unsavoury |
discourse, their strife and envy on religious pretences,
their dead formality, their passionate divisions, or their ~ selfish, proud, and earthly minds!——A thorough con-
version would have cured all this, at least as to the
dominion. of it.
I shall therefore, in the ensuing treatise, first endea- vour to awaken careless sinners, and persuade the ob- stinate to turn and live; and, secondly, speak to those that seem to be about the work; and give them some directions and persuasions, to prevent their perishing in the birth, and so to prevent that hypocrisy which else they are like to be formed into, and the deceit of their hearts, the error of their lives, and the misery at their death which is like to follow. That they live not as those that flatter God with their mouth, and lie unto.him with their tongues, because their heart was not right with him, neither are they steadfast in his covenant— Lest denying deep entertainment and rooting to the seed of life, or choking it by the radicated predomi- nant love and cares of the world, they wither when the heat of percecution shall break forth; and lest, building on the sands, they fall when the winds and storms arise, and their fall be great. And so they go out from us, that they may be made manifest that they were not of us: for if they had been of us, they would no doubt have continued with us. Look there- fore to this great, important business, and give all di-
324 PREFACE.
ligence to make your calling and election sure. - And trust not your hearts too easily, or too confidently. But turn to the Lord with all your hearts. Cleave to him resolvedly, or with purpose of heart. And see that you sell all, and buy the pearl. And stick not at the price, but absolutely resign yourselves to Christ, and turn to him, as Zaccheus and other primitive converts did, surrendering all that you have unto his will. Leave - not any root of bitterness behind; make no excep- tions or reserves, but deny yourselves; forsake all, and follow him that hath led you this self-denying way ; and trust to his blood, and merits, and promise, for a treasure in heaven—and then you are his disciples, and true Christians indeed. Reader, if thou heartily make this covenant, and keep it, thou shalt find that Christ will not deceive thee, when the world deceiveth them
‘that choose it, in their greatest extremity. But if thou
draw back, and think these terms too hard, remember that everlasting life was offered thee, and remember why and for what thou didst reject it. And if in this life-time thou wilt have thy good things, expect to be tormented, when the believing, self-denying souls, are ‘ comforted. .
R. BAXTER.
DIRECTIONS, &e. &e. 8 > Ezek. xxxiil. 11.
Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from-his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of. Israel? i S
IT has been the wonder of many, to read in the holy scripture how few will be saved ; and:that the great- est part even of. those that are called, will be shut out of heaven, and tormented with the: devils in eternal fire. Infidels believe not this, and therefore must feel it. Those that do believe it, are forced to cry out with St. Paul, O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!(a) But nature itself teaches us all to lay the blame of evil works upon the _ doers; and therefore when we see any heinous thing committed, a principle of justice provokes us to inquire after him that did it. If we saw a mankilled and cut in pieces by the way, we should presently ask, O who did this cruel deed? Ifa town were set on fire, you would ask, What wicked wretch did this? So when we read that the most will be fire-brands of hell for ever, we must needs think with ourselves, How comes this to pass ? Who is it that is so cruel as to be the cause of such a thing as this?) And we can meet with few that will own the guilt ; it is indeed confessed by all that Sa- tan is the cause : but that resolves not the doubt, because he isnot the principal cause. He does not force men to sin, but tempts them to it, and leaves it to their own wills, whether they will do it or not. It lies therefore
* Rom. x1. 33.
$26 DIRECTIONS AND PERSUASIONS
between God himself and the sinner ; one of them must be the principal cause of all this misery; for there is no other to cast it upon: and God disclaims it; he will not take it upon him: and the wicked disclaim it usu- ally, and they will not take it upon them. And thisis the controversy which is here carried on in my text. The Lord complains of the people; and the peonle think it is the fault of God. They say, ver. 10. If our transgressions and our sins be upon us, and we pine away inthem, how shall we thenlive? Asif they should say, If we must die, how can we helpit ? Asif it were not their fault, but God’s. But God, in my text, clears himself of it, and tells them how they may help it if they will, and persuades them to use the means; and if they will not be persuaded, he lets them know thatit is their own fault; and if this will not satisfy them, he will not therefore forbear to punish them. It is he that will be the judge ; and he will judge them according to their ways: they are nojudges of him or of themselves, as wanting authority, and wisdom, and impartiality : nor is it the cavilling with God, that shall serve their turn, or save them from the execution of justice. _ The words of this verse contain, 1. God’s clearing of himself from the blame of their destruction. This he does not by disowning his law, that the wicked shall die; nor by disowning his execution according to that law, or giving them any hope that the law shall not be executed ; but by professing that it is not their death that he takes pleasure in, but their returning rather, that they may live: and this he confirms to them by his oath.—2. An express exhortation to the wicked to re- turn ; wherein God does not only command, but per- suade, and condescend also to reason the case with them. Why will they die? The direct end of this ex- hortation is, That they may turn, and live. The secon- dary ends, upon supposition that this is not attained, are these two: First, to convince them, that it is not the fault of God if they be miserable. Secondly, to convince them, from their manifest wilfulness in reject- ing all his commands and persuasions, that it is their own fault ; and they die, even because they will die.
TO A SOUND CONVERSION. 327
The substance of the text lies in these observations following :
Doct. 1. It is the unchangeable law of God, that wicked men must turn or die.
Doct. 2. It is the promise of God, that the wicked shall live if they will turn.
Doct. 3. God takes a pleasure in men’s conversion and salvation, but not im their death and damnation : he had rather they would turn and live, than goon and die.
Doct. 4. This is a most certain truth, which, be- cause God would not have men to question, he has confirmed to them solemnly by his oath.
Doct. 5. The Lord redoubles his commands and persuasions to the wicked to turn.
Doct. 6. The Lord condescends to reason the case with them, and asks the wicked why they will die?
Doct. 7. If after all this the wicked will not turn, it is not the fault of God that they perish, but of them- selves; their own wilfulness is the cause of their dam- nation: they therefore die because they will die.
Having laid the text open before your eyes in these plain propositions, I shall next speak somewhat of each of them in order, though very briefly.
=—o-— DOCTRINE I.
It is the unchangeable law of God, that wicked men must turn or die.
Ir you will believe God, believe this: there is but one of these two ways for every wicked man, either conversion or damnation. I know the wicked will hardly be persuaded either of the truth or equity of this. No wonder if the guilty quarrel with the law.— Few men are apt to believe that, which they would not haye to be true; and fewer would have that to be true, which they apprehend to be against them.— But it is not quarrelling with the law, or with the judge, that will save the malefactor. Believing and regarding the law might have prevented his death: but
ee z vars
328 DIRECTIONS AND PERSUASIONS
denying and accusing it, will but hasten it. If it were
not so, a hundred would bring their reasons against the law, for one that would bring his reason to the law ; and men would rather choose to give their reasons why they should not be punished, than to hear the com- mands and reasons of their governors, which require them to obey. The law was not made for you to judge, but that you might be ruled and judged by it.
‘But if there be any so blind as to questioneither the truth or the justice of the law of God, [ shall briefly give you evidence of both.
And, first, If you doubt whether ‘hide be the word of God or not, besides a hundred other texts, you may, be satisfied by these few : Verily I say unto you, Except ye be converted, and become as little children, ye. cannot enter
» into the kingdom of heaven.(b) Verily, verily, £ say unto
thee, Except a man be born again, he cannot see the king-
dom of God.(c) Ifany man be in Christ, he is a new creature: old thing are past away; behold, all things are become new.(. d) ) Without holiness no man shall see God.(e) They that are in the flesh cannot please God. Now if any man-hath not the Sprit of Christ, he is none of his.(f) The wicked shall be turned into hell, and all the nations that forget God.(g) The Lord trieth the righteous, but the wicked his soul. hateth.(h)
I need not add any more of that multitude which speak the like : if thou be a man that believest the word of God, here is already enough to satisfy thee, that the wicked mustbe converted or condemned. You must either confess that this is true, or say plainly, you will not believe the word of God. And if once you be come to that pass, it is likely you will not be long out of hell. But if you tell God plainly you will not believe him, blame him not if he never warn you more: for to what purpose should he warn you, if you will not believe him? Should he send an angel from heaven to you, it seems you would not believe. For an angel can speak but the word of God: and if an angel should
(b) Matt. xviii. 3. (c) John ui. 3. (d) 2 Cor. v. 17. (e) Heb.
’ xi. 14 (f') Rom. viii. 8,9. (g) Psal.ix 17. (A) Psal, x1. 5
™ *
TO A SOUND CONVERSION. 329
bring you any other gospel, you are not to receive it, but to hold him accursed. And surely there is no angel to be believed before the Son of God, who came from the Father to bring us this doctrine. And if you stand on these terms with God, I shall leave you till he deal with you in a more convincing way. God has a voice that will make you hear. Though he entreat you to hear the voice of his gospel, he will make you hear the voice of his condemning sentence. We cannot make you believe against your wills; but God will make you feel against your wills.
But why will you not believe this word of God, which tells us that the wicked must be converted, or condemned? It is because you judge it unlikely that God should be so unmerciful ; you think it cruelty to damn men everlastingly for so small a thing asa sinful life. Ard this leads us to the second thing; which is, to justify the equity of God in his.laws and judgments.
And, first, I think you will not deny, that it is most suitable to an immortal soul, to be ruled by laws which promise ar immortal reward, and threaten an endless punishment. Otherwise the law would not be suited to the nature of the subject, who will not be fully ruled by any lower means, than the hopes or fears of everlasting things: as it is in the case ef temporal punishment, if a law were now made that the most henious crimes should be punished with a hundred years’ captivity, this might be of some efficacy, it being equal to our lives. But if there had been no other penalties before the flood, when men lived eight or nine hundred years, it would not have been sufficient, because men would know that they might have so many hundred years’ im- punity afterwards. So it is in our present case.
2. When you find in the word of God that so it is, and so it will be, do you think yourself fit to contra- dict this word? Will you call your Maker to the bar; and examine his word? Will you sit upon him, and judge him by the law of your conceits? Are you wiser and better than he? Must the God of heaven come to school to you to learn wisdom? Must infinite Wisdom
11. Tt
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330 DIRECTIONS AND’ PERSUASIONS
learn of folly? Must the Almighty stand at the bar of a worm? O horrid arrogancy of senseless dust! Shall every mole, or clod, or dunghill, accuse the sun of dark- ness, and undertake to illuminate the world? Where were you when the Almighty made the laws,. that he did not call you to his council? Surely he made them before you were born, without desiring your advice ; and you came into the world too late to reverse them : if you could have done so great a work, you should ~ have stept out of nothing, and have contradicted Christ when he was on earth, or Moses before him, or have saved Adam and his sinful progeny from the threat- ened death, that so there might have been no need of Christ.
3. If sin be such an evil that it requires the death of Christ for its expiation, no wonder if it deserve our everlasting misery.
4. And methinks you should perceive, that it is not possible for the best of men, much less for the wicked, to be competent judges of the desert of sin. Alas! we are all both blind and partial. You can never know fully the desert of sin, till you fully know the evil of sin: and you can never fully know the evil of sin, till you fully know the excellency of the soul which it de- forms ; no, nor till you know the infinite excellency, almightiness, and holiness, of that God, against whom it is committed. When you fully know these, you shall fully know the desert of sin. You know that the offender is too partial to judge the law, or the proceed- ing of his judge.
5. Can you think that unholy souls are fit for heaven? Alas! they cannot love God here, nor do him any ser- vice which he can accept. They are contrary to God, they loath that which he most loves; and love that which he abhors: they are incapable of that imperfect communion with him, which his saints here partake of.’ How then can they live in that most perfect love of him, and full delight and communion with him, which is the blessedness of heaven ? |
TO A SOUND CONVERSION. 331
USE.
I BESEECH you now, all that love your souls, that in- stead of quarrelling with God and his word, you will presently stoop to it, and use it for your good. You must ere long be converted or condemned ; there is no other way, ‘but turn or die. When God, who cannot lie, has told you this, when you hear it from the Maker and Judge of the world; it is time for him that has ears, to hear. By this time you may see what you have to trust to. You are but dead and damned men, except you will be converted. Should I tell you otherwise, I should deceive you with a lie. Should I hide this from you, I should undo you, and be guilty of your blood. You see then, though this be a rough unwelcome doc- trine, it is such as we must preach, and you must hear. It is easier to hear of hell than feel it. Hell would not be so full, if people were but willing to know their case, and to hear and think of it. The reason why so. few escape it, is, because they strive not to enter in at the strait gate of conversion, and to go the narrow way of holiness, while they have time: and they strive not, because they are not awakened to a lively feeling of the danger that they are in; and they are not awakened, because they are loth to hear or think of it: and that is partly through foolish tenderness, and carnal self- love ; and partly because they do not well believe the word that threatens it. If you will not thoroughly believe this truth, methinks the weight of it should force you to remember it; and it should follow you, . and give you no rest, till you were converted. If you had but once heard this word, by the voice of an angel, ‘Thou must be converted or condemned: turn or die: would it not fasten on your mind, and haunt you night and day? so that in your sinning you would remember ~ it; as if the voice were still in your ears, Turn or die! O happy were your souls, if it might thus work upon you and never be forgotten, or let you alone, till it have driven home your hearts to God. But if you will cast it out by forgetfulness, or unbelief, how can
532 DIRECTIONS AND PERSUASTONS
it work to your conversion and salvation? But take this with you to your sorrow,—though you may put it — out of your minds, you cannot put it out of the Bible; but there it will stand as a sealed truth, which you shall expeiimentally know for ever, that there is no- other way but turn or die.
O what is the reason then that the hearts of sinners are not pierced with such a weighty truth. Believe it, this drowsy careless temper will not last long. Con- version and condemnation are both of them awaken- ing things; and one of them will make you feel ere long. I can foretell it as truly as if I saw it with my eyes, that either grace or hell will shortly bring these matters to the quick, and make you say, What have I done! What a foolish wicked course have I taken! The scornful and the stupid state of sinners will last but a little while. As soon as they either turn or die, the presumptuous dream will be at an’end; and then their wits and feelings will return.
But there are two things which are like to harden the unconverted, except they can be taken out of the way; and that is, the misunderstanding of these two words, the wicked, and turn. Some think it is true, the wick- ed must turn or die; but what is thatto me? J am not wicked, though I am a sinner, as all men are. Others think, it is true that we must turn from our evil ways; but I am turned long ago. And thus, while wicked men think they are not wicked, but are already converted, we lose all our labour in persuading them to turn. I shall therefore, before 1 go any farther, tell you who are meant by the wicked, and who they are that must turn or die; and also what is meant by tarn- ing, and who they are that are truly converted.
You may observe, no man is a wicked man that is converted; and no man is a converted man that 1s
‘ wicked: so that to be a wicked man, and to be an
unconverted man, is all one. And therefore in open- ing one, we shall open both.
Before I can tell you what either wickednesss or conversion is, I must go to the bottom, and fetch up the matter from the beginning.
-TO A, SOUND CONVERSION. 333
It pleased the great Creator of the world, to make three sorts of living creatures ; angels he made pure spirits without flesh, and therefore he made them only for heaven and not to dwell on earth. Brutes were made flesh ; and therefore they were made only for earth, and not for heaven. Man is of a middle nature, be- tween both ; as partaking of both flesh and spirit, and therefore he was made both for heaven and. earth. But as his flesh is made to be but a servant to his spirit, so is he made for earth but as his way to heaven; and not that earth should be his home, or happiness. The blessed state which man was made for, was to behold the glorious majesty of the Lord, and to praise him among his holy angels; and to love him, and be filled with his love for ever. And as this was the end which man was made for, so God gave him means fitted to at- tain it. These means were principally two. First, the right inclination and disposition of the mind of man. Secondly, the right ordering of his life and practice. For the first, God suited the disposition of man to his end; giving him such knowledge of God as was fit for his present state, and a heart inclined to God in holy love. But yet he did not confirm him in this condi- tion; but having made him a free agent, he left him in the hands of his own free will. For the second, God did that which belonged to him; that is, he gave man a perfect law, requiring him to continue in the love of God, and perfectly to obey him. By the wilful breach of this law, man did not only forfeit his hopes of ever- lasting life, but also turned his heart from God, and fix- ed it on these lower things; and hereby blotted out the spiritual image of God from his soul. So that man did both fall short of the glory of God which was his end, and put himself out of the way by which he should have attained it; and this both as to the frame of his heart and of his life. The holy inclina- tion of his soul to God, he lost; and instead of it he contracted an inclination to the pleasing of his flesh’ by earthly things ; growing strange to God, and ac- quainted with the creature: and the course of his life was suited to the inclination of his heart; he lived to
334 DIRECTIONS AND PERSUASIONS
his own will, and not to God; he sought the creature for the pleasing of his flesh, and instead of seeking to please the Lord. With this nature or corrupt incli- nation, we are all now born into the world; for, who can bring a clean thing out of an unclean?(i) As a lion has a fierce and cruel nature, before he does devour; and as an adder has a venomous nature, before she stings ; so in our very infancy we have those sinful na- tures, or inclinations, before we think, or speak, or do amiss. And hence springs all the sin of our lives. And not only so, but when God has, of his mercy, pro- vided us a remedy, even the Lord Jesus Christ, to be the Saviour of our souls, and bring us back to God, we naturally love our present state, and are loth to be brought out of it, and therefore are set against the means of our recovery; and though custom has taught us to thank Christ for his good-wiil, yet we refuse his remedies, and desire to be excused, when we are commanded to take the medicines which he offers, and are called to forsake all, and follow him to God and glory.
In these few words you have a true description of our natural state ; and consequently of a wicked man. For every man that is in this state of corrupted nature, is a wicked man, and in a state of death.
By this you may understand what it is to be converted: to which end you must further knew, that the mercy of God, not willing that man should perish in his sin, pro- vided a remedy, by causing his Son to take our nature upon him; and, being in one person. God and man, to become a mediator between God and man; and by dying for our sius on the cross, to ransom us from the curse of God, and the power of the devil. And having thus redeemed us, the Father hath delivered us into his hand, as his own. Hereupon the Father and the Me- diator make a new law and covenant for man: not like the first, which gave life to none but the perfectly obe- dient, and condemned man for every sin; but Christ has made a law of grace, or a promise of pardon and ever-
(2) Job xiv. 4.
TO A SOUND .CONVERSION: 335
lasting life to all that by true repentance, and by faith in Christ, are converted unto God. Like an act. of obli- vion, which is made by a prince to a company of rebels, on condition they will lay down their arms, and come in and be loyal subjects for the time tocome.
But, because the Lord knows that the heart of man is grown so wicked, that men will not accept of the re- medy if they be left to themselves, therefore the Holy Ghost has undertaken it as his. office to inspire the apostles, and seal the scripture by miracles; and to illuminate and convert the souls of men.
So that you see, as there are three persons in the Trinity, the Father, the Son, and the Holy Ghost ; so each of these persons have their several works, — which are eminently ascribed to them.
The Father’s works were, to create us, to rule us as _ his rational creatures, by the law of nature; and judge us thereby: and in mercy to provide us a Redeemer when we were lost; and to send his Son, and accept his ransom.
The works of the Son, for us, were these: to ransom and redeem us by his sufferings and righteousness ;_ to give out the promise or law of grace; and rule and judge the world as their Redeemer, on terms of grace; and to make intercession for us, that the benefits of his death may be communicated; and to send the Holy Ghost, which the Father also does by the Son.
The works of the Holy Ghost, for us, are these: to indite the holy scriptures, by inspiring and guiding the prophets and apostles; and sealing the word by his mi- raculous gifts and works; and the illuminating and. exciting the ordinary ministers of the gospel, and so ent abling them and helping them to publish that word ; and by the same word illuminating and converting the souls of men. So that as you could not have been rea- sonable creatures, if the Father had not created you ;
_- nor have had any access to God, if the Son had not re-
deemed you ; so neither can you be saved except the Holy Ghost do sanctify you.
So you may see the several causes of this work. The Father sends the Son: the Son redeems us, and makes
336 DIRECTIONS AND PERSUASIONS
the promise of grace: the Holy Ghost indites and seals this gospel: the apostles are the secretaries of the Spirit to write it: the preachers of the gospel proclaim it, and persuade men to obey it: and the Holy Ghost makes their preaching effectual, by opening the hearts of men to entertain it. And all this to repair the image of God upon the soul ; and to set the heart upon God again, and take it off the creature, to which it is revolted : and so to turn the current of the life into a heavenly course, which before was earthly ; and all this by the entertainment of Christ by faith, who is the physician of the soul.
By this you may see what it is to be wicked, and what it is to be converted. Which I think will yet be
plainer, if I describe them as consisting of their several parts ; and for the first, a wicked man may be known
by these three things.
First, He is one who places his chief content on earth, and loves the creature more than God, and his fleshly prosperity above heavenly felicity ; he savours the things of the flesh, but neither discerns nor savours the things of the Spirit: though he will say that heaven is better than’earth, yet does he not really so esteem it.
If he might be sure of earth, he would let go heaven ;
and had rather stay here, than be removed thither. A life of perfect holiness in the sight of God, and im his love and praises for ever in heaven, do not find such
liking with his heart, as a life of health, and wealth, ©
and honour upon earth. And though he falsely pro- fess that he loves God above all, yet indeed he never felt the power of divine love, but his mind is more set on the world, or fleshly pleasures, than on God. In a word, whoever loves earth above heaven, and flesh- ly prosperity more than God, is a wicked wunconvert- ed man. “
' On the other side, a converted man is enlightened to discern the loveliness of God; and so believes the glory that is to be had with God, that his heart is set more upon it than on any thing in this world. He had ra- ther see the face of God, and live in his everlasting love, than have all the wealth or pleasure of this world. He
TO A SOUND CONVERSION. Mf OOM
sees that all things else are: vanity ; and nothing but God can fill the soul: and therefore let the world go which way it will, he lays up his treasures and hopes in heaven ; and for that he is resolved to let go all. As the fire mounts upward, and the needle that is touched with the loadstone turns to the north; so the converted soul is inclined to God. Nothing else can satisfy him; nor can he find any content and rest but in his love. In a word, all that are converted, esteem and love God better than all the world; and the heavenly felicity is dearer to them than their fleshly prosperity.
Secondly, A wicked man is one that makes it the principal business of his life, to prosper in the world, and attain his fleshlv ends. And though he may read, and hear, and do much in the cutward duties of religion, and forbear disgraceful sins; yet this is but by the by, and he never makes it the business of his life to please God, and attain everlasting glory. He puts off Ged with the leavings of the world, and gives him no more » service than the flesh can spare.
On the contrary, a converted man is one that makes the principal business of his life to please God, and to be _ saved ; and takes all the blessings of this life, but as ac- commodations in his journey towards another life, and uses the creature in subordination to God: he loves a holy life, and longs to be more holy; be has no sin but what he hates, and longs, and prays, and strives to be rid of. The bent of his life is for God; and if he sin, it is contrary to the bentof his heart and life, and there- fore he rises again, and laments it, and dares not wil- fully live in any known sin. There is nothing in this world so dear to him, but he can give it up to God, and forsake it for the‘hopes of glory.
Thirdly, The soul of a wicked man did never truly discernand relish the mystery of redemption, nor thank- fully entertain an offered Saviour, nor is he taken up with the love of the Redeemer, nor willing to be ruled by him, that he may be saved from the guilt and power of his sins, and recovered unto God: but his heart is in- sensible of this unspeakable benefit, and is quite against
IF. Uu
338 DIRECTIONS AND PERSUASIONS -
the healing means by which he should be recovered. He never resigns up his soul to Christ, and to the mo- tions and conduct of his word and Spirit.
On the contrary, theconverted soul, having felt him- self undone by sin, and perceiving that he has lost his peace with God, and hopes of heaven, and is in danger of everlasting misery, does thankfully entertain the tid- ings of redemption ;.and believing in the Lord Jesus as his only Saviour, resigns up himself to him for wis- dom, righteousness, sanctification, and redemption.— He takes Christ as the life of his soul, and lives by him, and uses him as a slave for every sore, admiring the wisdom and love of Godin this wonderful work of man’s redemption. Ina word, Christ does even dwell in his heart by faith, and the life which he now lives is by faith in the Son of God, who has loved him, and given himself for him. Yea,, it is not so much he that lives as Christ in him.
You see now, who are the whole and who are the converted. Ignorant people think, that if a man be no swearer, or curser, or railer, or dreamland: or fornica- tor, or extortioner, nor wrong any body in his dealings, and if he go to church, and say his prayers, he cannot bea wicked man. Or if aman who has been guilty of - drunkenness, swearing, or the like vices, do but foroear them, they think that this is a converted man. Others think, if a man who has been an enemy and scorner of religion, do but approve it, and join himself with good. men, and be hated for it by the wicked, this must needs be a converted man. And some are so foolish as to think they are converted, by taking up some new opi- nion; or by falling into some party, as Anabaptists, Quakers, Papists, or such like. -And some think, if they have but been affrighted by the fears of hell, and thereupon have purposed and promised amendment, and taken up a life of civil behaviour and outward religion, this must needs be true conversion. And these are the poor deluded souls that are like to lose the benefit of all our persuasions: and when they hear that the wicked must turn or die, they think that this is not spoken to them; for they are not wicked, but
TO A SOUND CONVERSION. . 838
are turned already. And therefore it is that Christ told some of the rulers of the Jews, who were more moral and civil than the common people, that pub- licans and harlots go into the kingdom of God before them.(i) Not that a harlot or gross sinner can be saved without conversion; but because it was easier to make those gross sinners perceive their sin, and the neces- sity of a change.
O sirs, conversion is another kind of work than most are aware of: it is nota small matter to show man the amiable excellencies of God, till he be taken up with such love to him as cannot easily be quenched; to break the heart for sin, and make him fly for refuge to Christ, and thankfully embrace him as the life of his soul; to have the very bent ofthe heart and life changed ; so that he renouncess that which he took for his felicity, and places his felicity where he never did before; and lives not to 43° same end, and drives-‘not on the same design in the world, as he formerly did. He that is in Christ is a new creature : old things are past away ; behold, all things are become new.(k.) He has a new understand- ing, anew will and resolution, new sorrows, and de- sires, and love, and delight; new thoughts, new speeches, new company (if possible), anda new conversation. Sin, which before was a jesting matter with him, is now so odious, that he flies from it, as from death. The world, which was so lovely in his eyes, does now appear but as vanity and vexation: God, who was before neglect- ed, is now the only happines of his soul: before he was forgotten; but now he is set next the heart, and all things must give place to him; and the heart is taken
up in the attendance and observance of him; and is
grieved when he hides his face, and never thinks itself well without him. Christ himself, who was wont to be slightly thought of, is now his only hope and: refuge, and he lives upon him, as on his daily bread ; he cannot pray without him, nor rejoice without him, nor think, - nor speak, nor live, without him. Heaven itself, which before was looked upon butas a tolerable reserve, which
(2) Matt. xxi. 31. (k) 2.Cor.v. 17.
340 DIRECTIONS AND PERSUASIONS
he hoped might serve better than hell when he could not stay any longer in the world, is now taken for ‘his home, the place ‘of his only hope and rest, where lie shall see. and love, and praise that God, who has: his heart already. The Bible, which was before to him but as common book, is now as the law of God, as aletter written to him from heaven, and subscribed with the name of the eternal Majesty ; it is the rule of his thoughts, and words, and deeds; the commands are binding, and the promises of it speak life to his soul. In short, he has a new end in his thoughts, and anew way in his endeavours, and therefore his heart and life are new. So that this is not a change in one, or two, or twenty points; but in the whole soul and conversation.
Do you believe this, sirs, or do you not? Surely you dare not say you do not. These are not controversies, where one pious man is of one mind, aid another of another ; all Christians are agreed in this; and if you will not believe the God of truth, and that in a case where every sect and party believe him, you are utter- ly inexcuseable.
But if you do believe this, how comes it to pass that you live so quietly in an unconverted state? Do you know that you are converted ? Can you find this won- derful change upon your souls? Have you been thus born again, “and made anew? If you cannot tell the day or week of your change, do you find that the work is done? and that you have such hearts'as are before described? Alas! the most follow their worldly business, and little trouble their mind with such thoughts. And if they be but restrained from seand- alous sins, and can say, I am no whoremonger, or thief, or curser, or swearer, or tipler, or extortioner, I go to church and say my prayers; they think this true conversion, and they shall be saved as well as any. Alas! this is a foolish cheating of yourselves.. Thisis too gross neglect of your immortal souls. Can you make so light of heaven and hell? Your corpses will shortly lie in the dust, and angels or devils will pre- sently seize upon your souls, and every man and woman
TO A SOUND CONVERSION. 341
of you all will shortly be among other company, and in another case than now you are: you will dwell in those houses but a little Jonger; you will work in your shops, and fields, but a little longer; you will sit in these seats, and dwell on this earth, but a little longer; you will see with these eyes, and hear with those ears, and speak with those tongues, but a little longer: and can you forget this? O what a place will _you be shortly in of joy or torment! O what a sight will you shortly seein heaven or hell! O what thoughts will shortly fill your hearts with unspeakable delight or horror !—What work will you be employed in? To praise the Lord with saints and angels, or to cry out in fire unquenchable with devils? And should all this be forgotten? And all this will be endless, and sealed up by an unchangeable decree. Eternity, eternity, will be the the measure of your Joys or sorrows ; and can this be forgotten? And all this is true, most certainly true; when you have gone up and down a little longer, and slept and awaked a few times more, you will be dead and gone, and find all true which now [| tell you. And can you now forget it? You shall then remember, that you heard this sermon, and that on this day, and‘ in this place, you were remembered of these things : and yet shall they now be so much forgotten ?
Beloved, if the Lord had not awakened me to believe and lay to heart these things myself, I should have pe- rished for ever: butif he has made me sensible of them, it will constrain me to compassionate you. If your eyes were so far opened as tosee hell, and you saw your neighbours, that were unconverted, dragged thither with hideous cries, though they were such as you ac- counted honest people on earth; such a sight’ would make you warn allabout you, lest they should go to that place of torment. Why, faith is a kind of sight; it is the eye of the soul, the evidence of things not seen: if I believe-God, itis next to seeidg ; and therefore I beseech you excuse me, if I be as earnest with you about these matters, as if | had seenthem. If I were to die to-mor- row, and it were in my power to come again from another world, and tell you what I had seen; would
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you not be willing to hearme; And would you not believe and regard what I should tell you? If I might preach one sermon to you after I am dead, and have seen what is done in the world to come, would you not have me plainly speak the truth, and would you not crowd to hear me? And would you not lay it .to heart? But this must not be; God has his appointed way of teaching you; and he will not humour unbe- lievers so far as to send men from the dead to them, and to alter his established way: if any man quarrel with the sun, God will not humour him so far as to set him up a clearer light. Friends, I beseech you regard me now, as you would do if | should come from the dead to you; for I can give you as full assurance of the truth of what I say to you, as if I had been there, and seen it with mine eyes, for it is possible for one from the dead to deceive you; but Jesus. Christ can never deceive you: the word of God delivered in scrip- ture, and sealed up by the miracles and holy workings of the Spirit, can never deceive you. Believe this, or believe nothing. Believe, and obey this, or you are undone: now as ever you believe the word of God, and as ever you care for the salvation of your souls, let me beg of you this reasonable request; that you would without further delay, when you are gone hence, remem- ber what you heard, and enter into an earnest search of your hearts, and say to yourselves,—lIs it so indeed ? Must I turn or die? Must I be converted or condemn- ed? It istime for me then to look about me, before it be too late. O why did I not look after this till now? Why did I venturously put off so great ‘a business ? Was I awake? O blessed God, what a mercy is it thou didst not cut off my life all this while? Well, God for- bid that I should neglect this work any longer. What state is my soul in? Am I converted, or amI not? Was ever such a work done upon my soul? Have I been illuminated by the word and Spirit of the Lord, to see the odiousness of sin, the need of a Saviour, the love of Christ, and the excellencies of God and glory ? Is my heart broken, or humbled within me, for my former life ? Have I thankfully entertained my Saviour and Lord,
TO A SOUND CONVERSION. ~ 343.
who offered himself with pardon and life to my soul?. Do I hate my former sinful life, and the remnant of every sin thatisinme? Dol fly from them as my deadly enemies? Do I give up myself to a life of holi- ness? Do I love it and delight in it? Can I truly say that I am dead to the world,-and that I live for God, and the glory which he has promised? Has heaven more of my estimation than earth? And is God the dearest and highest in my soul? Once, I am sure, I lived principally to the world and the flesh, and God had nothing but some heartless services, which the world could spare, and which were the leavings of the flesh. Is my heart now turned another way? Have I a new design, and a new end, and a new train of holy affections? Have I set my hopes and heart on heaven ? And is it the design of my heart and life, to get well to heaven, and see the glorious face of God, and live in his everlasting love and praise? Do I conquer all gross sins, and am 1 weary, and willing to be rid of mine infirmities? This is the state of a converted soul. And thus it must be with me, or I must perish. Is it thus with me indeed, or is it not? It is time to get this doubt resolved before the dreadful Judge resolve it. I
am not such a stranger to my own heart and life, but I
may perceive whether I am thus converted or not; if I be not, it will do me no good to flatter my soul with false hopes. Iam resolved no more to deceive myself, ~ but endeavour to know truly, whether I am converted; that if l be, I may rejoicein it, and glorify my gracious Lord, and comfortably go on till 1 reach the crown: but if I be not, I may beg and seek after the grace that will convert me, and turn without any more de- lay; for if I find in time that I am out of the way, by the help of Christ I may turn and be recovered; but if I stay till either my heart be forsaken of God in blindness and hardness, or till I be caught away by death, it is then too late. There is no place for re- pentance and conversion then: I know it must be now or never.
Sirs, this is my request to you, that you will but take your hearts to task, and thus examine them till
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you see, if it may be whether you are converted or not ? It undoes many thousands, that they think they are in the way to salvation, when they are not; and that they are converted, when it is no such thing. And then, when we call to them daily to turn, they think this concerns not them; for they are turned already, and hope they shall do well enough in the way that they arein, when, alas! all this while they live to the world and flesh, and are strangers to God and eternal life. And all this, because we cannot persuade them to spend a few hours in the examining of their states. Are there not many self-deceiving wretches that hear me this day, who never bestowed one hour in all their lives, to examine their souls, and try whether they were truly converted or not? O merciful God, who will care for such wretches, that care no more for them- selves? Ifall that are in the state of damnation did but know it, they durst not continue in it. The great- est hope that the devil has of bringing you’to damna- tion without a rescue, is by keeping you blindfold, and making you believe that you may do well enough in the way that you arein. If you knew that you were lost for ever, if you should die as youare; durst you sleep another night in the state that you are in? Durst you live another day init? Could you laugh, or be merry, in sucha state? What! and not known but you may be snatched away to hell in an hour! Sure it would constrain you to forsake your former company and courses, and to betake yourselves to the ways of holiness. Sure it would drive you to cry to God for a new heart, and to seek help of those who are fit to counsel you. There is none of you, sure, that cares not for being damned. Well then, I beseech you, ‘ presently makeinquiry into your hearts, and give them no rest, till you find out your condition; that if it be good, you may rejoice in it, and go on; and if it be bad, you may presently look about you for recovery, as men that believe they must turn or die. What say -you? Will you resolve, and promise to be at so much labour for your own souls! Will you fall upon this self-examination when you go home? Is my request -
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unreasonable? Your consciences know, it is not; resolve on it then, before you stir: knowing how much it concerns your souls. I beseech you, for the sake of that God who does command you, at whose bar you will shortly all appear, that you will not deny me this reasonable request. For the sake of those souls that must turn or die, I beseech you deny me not; make it your business to understand your own conditions, and build upon sure ground, and know for certainty, whether you are converted or not; and venture not your own souls on negligent security.
But perhaps you will say, What if we should find ourselves yet unconverted, what shall we do then? Tiis question leads me to my second doctrine.
DOCTRINE II.
It ts the promise of God, that the wicked shall live, of they will turn to him.
Tue Lord here professes that this is what he takes pleasure in, that the wicked turn and live. Turn and live, is as certain a truth as turn or die. Sinners, there are none of you who shall have cause to go home, and say I preach despair to you. Are we used to shut up the door of mercy against you? O that you would not shut it up against yourselves! Are we used to tell you that God will have no mercy on you though you turn? When did you hear a preacher say such a
word? You that bark at the preachers of the gospel for desiring to keep you out of hell, and say that they preach despair; tell me, when did you ever hear any sober man say, that there is no hope for you, though you repent and be converted? No, it is quite the con- trary which we daily proclaim from the Lord; that whoever is born again, shall be saved: so far are we from persuading you to despair of this, that we per- suade you not to make any doubt of it. It is life, and bi BY. XX
346 DIRECTIONS AND PEESUASIONS
not death, which is the first part of our message to you ; our commission is to offer salvation, a speedy, glorious, everlasting salvation, to every one of you: to the poor- est beggar as well as to the greatest lord; to the worst of you, even to drunkards, swearers, thieves, yea, to the despisers and reproachers of the holy way of sal- vation: we are commanded by the Lord our Master to offer you a pardon for all that is past, if you will now at last return and live; we are commanded to beseech and entreat you to accept the offer, and to tell you what preparation is made by Christ, what mercy stays for you, what patience waiteth on you, what thoughts of kindness God has towards you, and how happy, how certainly and unspeakably happy, you may be if you will. We have indeed also a mes- sage of wrath and death, yea, of a two-fold wrath and death ; but neither of them is our principal message : we must tell you of the wrath that is on you already, and the death that you are born under; but this is only to show you the need of mercy. For who will seek out for physic, that knows not he is sick? Our telling you of your misery, is not that which makes you mi- serable, but that which drives you to seek for mercy. It is you that have brought this deathupon yourselves. We tell you also of another death, and much greater torment, which will fall on those who will not be converted. But as this is true, so it is but the last and saddest part of our message. We are first to offer you mercy, if you will turn: and it is only those that will not turn, nor hear the voice of mercy, to whom we must foretel damnation., If you will cast away your transgressions, and come at the call of Christ, and be converted, we have not a word of damning wrath, or death, to speak against you. Ido here in the name of the Lord of life proclaim to you all, to the worst of you, to the greatest, to the oldest sinner, that you may have mercy and salvation if you will but turn. ‘There is mercy in God; there is sufficiency in the satisfaction of Christ; the promise is free, and. full, and universal; you may have life, if you will but turn. But then, as you love your souls, remember
TO A SOUND CONVERSION. 347
what turning it is which the scripture speaks of. It is not to mend the old house, but to pull down all, and build anew, on Christ, the rock and sure foun- dation. —
Yourselves are witnesses now, that it is salyation, and not damnation, which is the great doctrine I preach to you; and the first part of my message to you. Ac- cept of this, and we shall go no farther; for we would not trouble you with the name of damnation, without necessity.
But if you will not be saved, there is no remedy, but damnation must take place. For there is no middle place between the two: you must have either life or death.
And we are not only to offer you life, but to show you the grounds on which we do it, and call you to believe that God does mean, indeed, as he speaks; that the promise is true, and extends conditionally to you as well as others.
If you ask, where is our commission.for this offer? ~ among a hundred texts of scripture, 1 will show it to you in these few.
First, you see it here in my text, and the following verses, and in the 18th of Ezekiel, as plain as can be spoken. And in2 Cor. v. 17, 18, 19, 20, 21, you have the very sum of our commission: Jf any man be in Christ, he is a new creature: old things are past away ; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; to wit, that God was in Christ, reconciling the world unto him- self ; not imputing their trespasses unio them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you byus: we pray you in Christ's stead be ye reconciled unto God: for he hath made him to be sin Sor us who knew no sin, that we might be made the righteousness of God in him.
You see that we are commanded to offer life unto you all, and to tell you from God, that-if you will turn you may live. ;
348 IRECTIONS AND PERSUASIONS
Here you may safely trust your souls; for the love of God is the fountain of this offer,(7) and the blood of - the Son of God has purchased it; the faithfulness and truth of God are engaged to make the promise good; miracles have sealed the truth of it; preachers are sent through the world to proclaim it; the sacraments are instituted for the solemn delivery of the mercy offered to them that will accept it; and the Spirit opens the heart to entertain it, and is itself the earnest of the full possession. So that the truth of it is past controversy, that the worst of you all, and every one of you, if you will but be converted, may be saved.
- Indeed, if you believe that you shall be saved with- out conversion, then you believe a-falsehood ; and if I should preach that to you, I should preach a lie: this were not to believe God, but the devil and your own deceitful hearts. God has his promise of life, and the devil has his promise of life. God’s promise is, return and live; the devil’s promise is, you shall live whe- ther you turn or not. The words of God are as I have © showed you, Except you be converted, and become as lit- tle children, ye cannot enter into the kingdom of hea- ven.(m) Except aman be born again, he cannot enter into the kingdom of God.(n) Without holiness none shall see God.(o) The devil’s word, ‘ You may be saved without being born again or converted; you may do well enough without being holy: God does but frighten you, he is more merciful than to do as he says, he will be better to you than his word.’ And, alas! the great- est part of the world believes this word of the devil, before the word of God; just as our first sin and misery came into the world. God said to our first pa- rents, If ye eat, ye shall die. And the devil con- tradicts him, and says, Ye shall not die: and the wo- man believed him before God. So now the Lord saith, Turn or die: and the devil, says, You shall not die, if you do but cry to God for mercy at last. And this.is the word which the world believes. O heinous wickedness, to believe the devil before God!
(i) John iii. 16. ¢m) Matt. xviii.3.(x) Johniii.3, 5. (0) Heb. xii. 14.
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And yet, that is not the worst; but blasphemously they call this a believing and trusting God, when they put him in the shape of Satan, who was a liar from the beginning; and when they believe that the word of-God is a lie, they call this a trusting God, and say they believe in him, and trust in him for salvation. Where did ever God say, that the unconverted shall be saved? Show me such a word in scripture. I challenge you if you can. Why, this is the devil’s word, and to believe it, is to believe the devil. And do you call this believing, and trusting God ? There is enough in the word of God to comfort and strength- én the hearts of the sanctified: but not a word to strengthen the hands of wickedness, or to give men the least hope of being saved, though they be never sanctified. ;
But if you will turn, and come into the way of mercy, the mercy of the Lord is ready to entertain you. Then trust God for salvation, boldly and con- fidently: for he is engaged by his word to save you. He will bea father to none but his children, and he - will save none but those that forsake the world, the devil, and the flesh, and come into his family to be members of his Son, and have communion with his saints. But if they will not come in, it is their own ~ fault: his doors are open. He keeps none back: he it still ready to receive you, if you were but ready unfeignedly, and with all your hearts, to éurn. And the fulness of this truth will yet more appear in the two following doctrines.
350 DIRECTIONS AND PERSUASIONS ~
DOCTRINE III.
God takes pleasure in men’s conversion, and salvation; but not in their death or damnation: he had rather they would turn and live, than go on and die.
For the proof of this point, I shall be very brief, because I suppose you believe it already.
1. The gracious nature of God has proclaimed and frequently assured you of this; that he has no plea- sure in your death.
2. If God had more pleasure in thy death, ‘than i in thy conversion and life, he would not have so frequent- ly commanded thee in his word to turn; he would not have made thee such promises of life, if thou wilt turn ; 5 would not have persuaded thee to it by so many rea- sons. The tenor of his gospel proves the point.
3. And his commission, which he has given to the ministers of the gospel, does fully prove it. If God had taken more pleasure in thy damnation, than in thy conversion and salvation, he would never have charg- ed us to offer you mercy, and to teach you the way of life, both publicly and privately ; and to entreat, and beseech you to turn and live: to acquaint you with your sins, and tell you of your danger; and to do all that possibly we can for your conversion, and to con- tinue patiently so doing,-though you should hate or abuse us for our pains. Would God have done this, if he had taken pleasure in your death?
4. It is proved also by the course of his providence If God had rather you were damned, than saved, he would not second his word with his works, and entice you by his daily kindness, and give you all the mercies of this life, which are means to lead you to repentance, (2) and bring you so often under his rod, to force you into your wits: he would not set so many examples before your eyes, no, nor wait on you so patiently as he does from day to day, and year to year. These are
(a2) Rom. u. 4,
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not'signs of one that takes pleasure in your death. If ‘this had been his delight, how easily could he have had thee long ago in hell! How oft before this could he have snatched thee away in the midst of thy sins, with a curse, or oath, or lie in thy mouth! When thou wast last in thy drunkenness, or deriding the ways of’ God; how easily could he have stopt thy breath, and made thee sober in another world! Alas! how small a matter is it for the Almighty to rule the tongue of the profanest railer, and tie the hands of the most malicious persecutor, or calm the fury of the bitterest of his enemies, and make them know they are but worms! If he did but frown upon thee, thou wouldst drop into the grave. Ifhe gave commission to one of his angels to go and destroy ten thousand sinners, how quickly would it be done! How easily can he lay thee upon the bed of languishing, and make thee lie roaring there in pain, aid eat the words of reproach which thou hast spoken against his ser-
vants, his word, his worship, and his holy ways! How —
easily can he lay that flesh, under groans, and make it more loathsome than the dung of the earth! That flesh, which now must have what it loves, and must not be displeased, tho’ God be displeased! and must be humoured in meat and drink, and clothed, what- ever God say to the contrary. How quickly would the frown of God consume it! When thou wast passionately defending thy sin, and quatrelling with them that would have drawn thee from it, and plead- ing for the works of darkness; how easily could God have snatched thee away ina moment, and set thee before his dreadful majesty, (where thou shouldst see ten thousand times ten thousand glorious angels waiting on his throne,) and have asked thee, What hast thou now to say against thy Creator, his truth, his servants, or his holy ways? Now plead thy cause, and make the best of it thou canst. Now what canst thou say in excuse for thy sins? Now give an account
of thy time, and of all the mercies thou hast had. O ©
how thy stubborn heart would have melted, and thy
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countenance have been appalled, and thy stout words turned into speechless silence, or dreadful cries, if God had but set thee thus at his bar, and pleaded his own cause with thee! How easily can he at any time say to thy guilty soul, Come away, and live in. that flesh no more, till the resurrection! And it cannot resist. A word of his mouth would take off the poise of thy present life, and then all thy parts and powers would stand still. And ifhe were to say to thee, Live no longer, or live in hell; thou couldst. not disobey. ,
‘But God has done none of this, but has patiently forborn thee, and mercifully upheld thee, and given thee that breath which thou didst breathe out against him, and given thee those mercies which thou didst sacrifice to thy flesh, and afforded thee that provision
which thou spentest to satisfy thy greedy appetite : he
gave thee every minute of that time which thou didst waste in idleness or drunkenness. And does not all this patience and mercy show that he desires not thy damnation? Can the candle burn without the oil? Can your houses stand without the earth to bear them ?—as well as you can live an hour without the support of God. And why did he so long support thy life, but to see when thou wouldst bethink thee of the folly of thy ways, and return and live? Will any man purposely put arms into his enemies’ hands to resist him? or hold a candle to a murderer who is killing his children? Surely it is to see whether thou wilt at last return and live, that God has so long waited on thee.
5. It is further proved by the sufferings of his Son, that God takes no pleasure in the death of the wick- ed. Would he have ransomed them from death at so dear arate? Would he have astonished angels and men at his condescension? Would God have dwelt in flesh, and have come in the form of a servant, and have lived a life of suffering, and died a cursed death for sinners, if he had taken pleasure in their death ? Suppose you saw him praying with the drops of blood
TO A. SOUND CONVERSION... 353,
trickling from him instead of sweat, or suffering a cursed death upon the cross, and pouring out his soul as a sacrifice for our sins; would you have thought these the signs of one that delights in the death of the wicked? If you had seen and heard him weeping and bemoaning the state of disobedience in impenitent people, or complaining of their stubbornness, as Matt. xxiii. 37. O Jerusalem, Jerusalem, how oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Or if you had seen apd heard him on the cross, praying for his persecutors, Father forgive them, for they know not what they do; would you have suspected that he had delighted in the death of the wicked ; even of those that perish by their wilful unbelief? When God hath so loved, (not only loved, but so loved,) as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; he has proved against the malice of men and devils, that he takes no pleasure in the death of the wicked, but had rather that they would turn and Jive.
6. Lastly, If all this will not satisfy you, take his own word, who knows best his own mind, or at least believe his oath: but this leads me to the fourth doc- trine. |
-3-@-s— DOCTRINE IV.
The Lord has confirmed to us by his oath, that he has no pleasure in the death of the wicked, but had rather that he should turn and live: that he may leave man no pretence to question the truth of it.
Ir you dare question his word, I hope you dare not question his oath. As Christ has solemnly pro- tested that the unconverted cannot enter into the king- dom of heaven; so God has sworn that his vlea-
12. Yy
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sure is not in their death, but in their conversion and. life. And as the Apostle says, Because he could swear by no greater, he sware by himself. For men verily swear by the greater ; and an oath for confirmation 2s to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the ammutability of his counsel, confirmed it by an oath; that by two immutable things, mm which it was impos- sible for ‘God to lie, we might have a strong consola- tion, who have fled for refuge, to lay hold on the hope set before us; which hope we have as an anchor of the soul, both sure and stedfast.(q) If there be any man who cannot reconcile this truth, with the damnation of the wicked, that is owing to his own ignorance; he has no pretence left to deny or question therefore the truth of the point in hand ; for this is confirmed by the oath of God, and therefore must not be.distorted to reduce it to other points ; but doubtful points must rather be reduced to it, and certain truths must be believed to agree with it, though our shallow brains hardly discern the agreement.
—amlolr USE.
I po now entreat thee, if thou be an unconverted sinner, who hearest these words, that thou wouldest bethink thyself awhile, who it is that takes pleasure in thy sin and damnation. Certainly it is not God ; he has sworn for his part, that he takes no pleasure in it. And I know it is not the pleasure of him that you. intend in it. You dare not say, that you drink, and swear, and neglect holy duties, and quench the motions of the Spirit,.to please God. That were as © if you should reproach the prince, and break his laws, and seek his death, and say, You did all this to please him. 4°; : .
- Who is it then that takes pleasure in your sin and death? Not any that bear the image of God, for they
(q Heb. vi. 13—16, 17, 18, 19.
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must be like-minded to him. God knows, it is small pleasure to your teachers to see you wilfully run into the flames of hell. Alas! to foresee your everlasting torments, and know not how to prevent them, is to see how near you are to hell, and we cannot make you believe it and consider it :—to see how easily, how
certainly, you might escape, if we knew but how to. °
make you willing how fair you are for everlasting salvation, if you would but turn and do your best, and make it the care and business of our lives! but you will not do it! Do you think that this is a pleasant thing to us ?
Again, it is none of your godly friends. Alas! it is the grief of their souls to see your misery, and they lament for.you many a time when you give them little thanks for it, and when you have not hearts to lament for yourselves.
Who is it then that takes pleasure in your sin? It is none but three great enemies of God, whom you renounced in your baptism.
1. The devil takes pleasure in your sin and death ; for this is the end of all his temptations. You can- not please him better then to go on in sin: how glad is | he when he sees thee go to the aleshouse, and when he. hears thee curse, or swear, or rail! ° These are his delights.
2. The wicked are also delighted in it; for it is agreeable to their nature.
3. But I know, for all this, that it is not the pleas- ing of the devil that you intend ; but it-is your own flesh, the greatest and most dangerous enemy. It is the flesh that would be pleased in meat and drink, and clothing; that would be pleased in company, and — in applause and credit with the world; and this is the gulph that devours all. This is the very god you serve. For the scripture says of such, ther belly is their god.(r )
But I beseech you stay a little, and consider. the business.
_ (r) Phil. iii. 19.
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Your flesh is pleased with your sins: but is your con- science pleased: Does it not tell you sometimes, that all is not well, and that your case is not so safe as you make it to be? And should not your soul and con: science be pleased before that corruptible flesh ? Again, is not your flesh preparing for its own displea- sure also? It loves the bait; but does it love the hook? It loves the strong drink and sweet morsels; it loves its ease, and sports, and merriment; it loves to be rich, and well spoken of by men, and to be somebody in the world: but does it love the curse of God? Does it love to stand- trembling before his bar, and to be judged to everlasting fire? Does it love to be tor- mented with devils for ever? Take all together; for there is no separating sin and hell: if you will keep one, you must have the other. If death and hell be pleasant to you, no wonder then if you go on in sin: but if they be not, then what if sin were ever so plea- sant, is it worth the loss of life eternal? Is a little drink, or meat, or ease, is the good word of sinners, or the riches of the world, to be valued above the joys of heaven? Or are they worth the sufferings of eternal fire? These questions should be considered before you go any further,.by every man that hath reason to consider, and believes he has a soul to save or lose.
Well, the Lord here swears that he has no pleasure in your death, but had rather that you would turn and live. If yet you will go on, and die rather than turn, remember, it was not to please God that you did it: it was to please the world, and to please yourselves. And if men will damn themselves to please themselves, and run into endless torments for delights ; what re- medy but they must take what they get by it, and re- pent in another manner, when it is too late!
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TO A SOUND CONVERSION. i tf
DOCTRINE VI.
So earnest is.God for the conversion of sinners, that he doubles his commands and exhortations with vehe- mency,—Turn ye, turn ye; why will you die?
Is there ever an unconverted sinner thaf hears these vehement words of Ged? Is there ever a man or woman that is yet a stranger to the renewing, sancti- fying work, of the Holy Ghost? Hearken then to the voice of your Maker, and turn to him by Christ with- out delay. Would you know the will of God? Why this is his will, that you presently turn. Shall the living God send -so earnest a message to his creatures, and should they not obey ? Hearken then, all ye that live after the flesh: the Lord that gave thee thy breath, hath sent a messenger to thee from heaven; and this is his message, Turn ye, turn ye; why will ye die? He that hath ears to hear, let him hear. Shall the voice of the eternal Majesty be neglected? If he do but terribly thunder, thou art afraid. O, but this voice does more nearly concern thee. If he did but tell thee, thou shalt die to-morrow, thou wouldest not make light of it. O but this word concerns thy life, or death everlasting. It is both a command and an exhortation. Asif he had said to thee, ‘‘I charge thee upon the allegiance which thou owest to me thy Crea- tor and Redeemer, that thou renounce the flesh, the world, and the devil, and turn to me, that thou mayest live. I condescend to entreat thee, as thou either lovest or fearest him that made thee; as thou lovest thine own life, even thine everlasting life, Turn and live; as ever thou wouldest escape eternal misery, Turn, turn; for why wilt thou die?” And is there a heart in man, in a reasonable creature, that can refuse such a message, such a command, such an exhortation as this? O what a thing then is the heart of man!
Hearken then, all that love yourselves, and all that regard your own salvation: here is the joyfullest mes- |
358 DIRECTIONS AND PERSUASIONS
sage that ever was sent to the ears of man, Turn ye, turn ye; why will ye die? You are not yet shut up under desperation. Here is mercy offered you; turn, and you shall have it. With what joy should you receive these tidings! I know this is not the first time that you have heard them: but how have you regarded them, or how do you regard them now? Hear, all ye ignorant, careless sinners, the word of the Lord! Hear, all Ye gluttons, drunkards, whoremongers and swearers, railers and backbiters, slanderers and liars, —Turn ye, turn ye; why will ve die?
Hear, all ye cold, and outside professors, all that are strangers to the life of Christ, and never knew the power of his resurrection, never felt your hearts warmed with his love,—Turn ye ; why will ye die?
Hear, all that are void of the love of God, whose hearts are not towards him, nor taken up with the hopes of glory, but set more on earthly prosperity and delights than on the joys of heaven; all you that are religious but by-the-by, and give God no more than the flesh can spare; that have not denied yourselves, and forsaken all that you have for Christ; but have some one thing in the world so dear to you, that you cannot spare it for him, but will rather venture on his displeasure than forsake it,—Turn ye, turn ye; why will ye die? -
‘If you never heard it, or observed it before, remem- ber that you were told from the word of God this day, that if you will but turn you may live; and if you will not turn, you shall surely die.
What now will you do? What is your resolution ? Will you turn, or will you not? Halt no longer be- tween two opinions: If the Lord be God, follow him: if your flesh be God, then serve it still. If heaven be better than earth, come away and seek a better coun- ~ try, and lay up your treasure where rust and moth do not.corrupt, or-thieves break through and steal; and, with all your might, seek the kingdom that cannot be ‘moved: employ your lives on a higher design, and turn the stream of your cares and labours another
TO A SOUND CONVERSION. 359
way than formerly you have done. But if earth be better than heaven, then keep it, and make your best of it, and follow it still. Are you resolved what to do? If you be not, I will set a few more considerations before you.
Consider, first, what preparations mercy has made for your salvation ; and what pity it is that any man should be damned after all this! God has made to thee a free act of oblivion, and a free deed of gift of Christ and life, and offers it to thee, and entreats thee to accept it; and it may be thine if thou wilt. For he was in Christ reconciling the world unto himself, and hath committed unto us the word of reconcilia- tion. Sinners, we are commanded to deliver this mes- sage to you all, as from the Lord, Come, for all things are now ready.(s) Are all things ready, and are you unready? God is ready to pardon all that you have done against him, if you will but come. As long as you have sinned, as wilfully as you have sinned, as heinously as you have sinned, he is ready to cast all behind his back, if you will but come. Though you have -been prodigals, and run away from God, and - have staid so long, he is ready to meet you, and em- brace you in his arms, if you will but turn.. Even the swinish drunkards may find God ready to bid them welcome, if they will but come. Does not this turn thy heart within thee? O sinner, if thou have a heart of flesh, and not of stone, methinks this should melt it. Shall the dreadful infinite: Majesty of heaven wait for thy returning, and be ready to receive thee, who hast abused him, and forgotten him so long? Shall he delight in thy conversion, who might at any time glorify his justice in thy damnation: and yet does it not melt thy heart within thee, and art thou not yet ready to come in? Hast thou not as much reason to be ready to come, as God has to invite thee and bid thee welcome ?
Christ has done his part upon the cross, and made such way for thee to the Father, that on his account
(s) Luke xiv. 17.
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thou mayest be welcome if thou wilt come. And yet. art thou not ready ? MAPS HY
A pardon is already expressly granted, and offered thee in the gospel. And yet art thou not ready ?
The ministers of the gospel are ready to assist thee, to instruct thee, and pronounce peace to thy soul; they are ready to pray for thee, and to seal thy pardon by the administration of the holy sacrament. And yet art thou not ready ? .
Yea, heaven itself is ready: the Lord will receive thee into the glory of the saints, as vile a beast as thou hast been, if thou wilt be but cleansed: thou mayest have a place before his throne, his angels will be ready to guard thy soul to the place of joy, if thou do but unfeignedly come in. And is God ready, the sacri- fice of Christ ready, and pardon ready? Are minis- ters ready, and heaven itself ready, and angels ready, _and all these waiting for thy conversion ;, and yet art thou not ready? What! not ready to live, when thou hast been dead so long? Not ‘ready to come to thy right understanding, when thou hast been beside thy- self so long? Art thou not-ready to lay hold on Christ, who would deliver thee, when thou art even ready to drown, and sink into damnation? Art thou not ready to be saved from hell, when thou art ready to be cast into it? Alas, man! dost thou not know what thou dost? If thou die unconverted, there is no doubt to be made of thy damnation; and thou art not sure to live an hour: and yet art thou not ready to turn, and to come in? O miserable wretch! hast thou not served the flesh and the devil long enough ? Hast thou not yet enough of sin? Is it so good to thee, or so profitable for thee? Dost thou know what it is, that thou wouldest yet have more of it? Hast thou had so many calls, and so many mercies, and so many blows, and so many examples; hast thou seen so many laid in the grave; and yet art thou not ready to let go thy sins,and come to Christ? What! after so many convictions and gripes of con- seience, after so many purposes and promises, art —
TO A SOUND CONVERSION. 361
thou not yet ready to turn and live? O that thy eyes, thy heart, were opened to know how fair an offer isnow made to thee! and what a joyful message it is that we are sent on, to bid thee come, for-all things are ready!
2. Consider also what calls thou hast to turn and live. How many, how loud, how earnest, how dread- ful, and yet what encouraging joyful calls!
For the principal inviter, it is God himself. He that commands heaven and earth, commands thee to turn, and now without delay to turn: he commands the sun to run its course, and to rise upon thee every morn- ing; and though it so glorious a creature, yet it obeys him, and fails not one minute of its appointed time. He commands all the planets and orbs of hea- ven, and they obey: he commands the sea to ebb and flow, and the whole creation to keep its course, and all obey him: the angels of heaven obey his will, when he sends them to minister to such silly worms as we on earth. And yet if he commands but a sinner to turn, he will not obey him: he only thinks himself wiser than God, and he cavils and will not obey.
If thou hadst any love in thee, thou wouldst know the voice, and say, O this is my Father's call! how can I find in my heart to disobey ? If thou hadst any sense in thee, at least thou wouldst say, This call is the dreadful voice of God, and who dare disobey? God is not a man, that thou shouldst trifle and play with him: wilt thou yet go on and despise his word, and resist his Spirit, and stop thine ear against his call? Who is it that will have the worst of this? Dost thou know whom thou disobeyest .and contendest with ; and what art thou doing? It were a far wiser and easier task for thee to contend with the thorns, and spurn them with thy bare feet, and beat them with thy bare hands, or put thy head into the burning fire. Be not deceived, God will not be mocked. Whoever else be mocked, God will not: you had better play with the fire in your thatch, than with the fire of his burn- ing wrath; for our God is a consuming fire.(t) O how
(t) Heb. xii. 29. 12. wz
362 DIRECTIONS AND PERSUASIONS
unmeet a match art thou forGod! Jtzs a fearful thing to fall into his hands ;(v) and therefore it is a fearfal thing to contend with him, or to resist him. As you love your own souls, take heed what you do. What will you say, if he begin in wrath to plead with you? What will you do, if he take you once in hand? Will you then strive against his judgment, as now ye do against his grace? ‘“‘ Who would set the briars and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me.” It is an unequal combat for the briars and stubble to make war with the fire.
You see who it is that calls you. Consider also by what instruments, and how often and how earnest- _ ly_he does it. /
1, Every leaf of the blessed book of God has. as it were a voice, and calls out, Turn and live: turn, or thou wilt die. How canst thou open it, or read a leaf, or hear a chapter, and not perceive God bids thee turn ?
2. The voice of many a motion of the Spirit secret- ly urges thee to turn.
3. The voice of conscience. Art thou not some- times convinced that all is not well with thee? and does not thy conscience tell thee, that thou must be a new man, and take a new course?
4, The voice of all the works of God. For they also are God’s books, that teach thee this lesson, by showing thee this greatness, and wisdom, and good- ness, and calling thee to observe them, and admire. the Creator. The heavens declare the glory of God, and the firmament showeth his handy-work. Day unto day utiereth speech, and night unto nght showeth know- ledge.(w) Every time the sun rises upon thee, it calls thee to turn; as if it should say, What do I travel and compass the world for, but to declare to men the glory of their Maker, and to light them to do his work? And do I still find thee doing the work of sin,
(v) Heb. x. 31. (w) Psal. xix. 1, 2.
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and sleeping out thy life in negligence? Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.
5. The voice of every mercy thou dost possess. If thou couldst but hear and understand them, they all ery unto thee, Turn. Why does the earth bear thee, but to seek and serve the Lord?) Why does it afford thee its fruit, but to serve him? Why does the air afford thee breath, but to serve him? Why do all the creatures serve thee with their labours and their lives;, but that thou mightest serve the Lord of them and thee? Why does he give thee time, and health, and strength, but to serve him? Why hast thou meat, and drink, and clothes, but for his service? Hast thou any thing which thou hast not receivéd? And if thou didst receive them, it is reason thou shouldst bethink thee, from whom, and to what end, and use, thou didst receive them. Didst thou never cry to him for help in thy distress? And didst thou not then under- stand that it was thy part to turn and serve him, if He -would deliver thee ? He has done his part, and spared thee yet longer, and tried thee another and another year; and yet dost thou not turn. How many years has God looked for the fruits of love and holiness from thee, and has found none ?—and yet he has spar- ed thee. How many atime by thy wilful ignorance, and carelessness, and disobedience, hast thou pro- voked justice to say, Cut-him down, why cumbereth -he the ground? And yet mercy has prevailed, and patience has forborn the killing, damning blow, to this day. If thou hadst the understanding of a man within’ thee, thou wouldst know that all this calls thee to turn.
6. Moreover the voice of every affliction calls thee to make hast and turn. Sickness and pain cry Turn: and poverty, and loss of friends, and every chastising rod, cry Turn; and yet wilt thou not hearken to the call? :
7. Yea, thine own engagements by promise to the Lord, call upon thee to turn and serve him. Thou hast bound thyself to him by a baptismal covenant
364 DIRECTIONS AND PERSUASIONS
and renounced the world, the flesh, and the devil: ’ this thou hast confirmed by the profession of Christia-
nity, and renewed it at sacraments, and in times of —
affliction: and wilt thou promise and vow, and never perform and turn to God?
Lay all these together now. The holy scripture calls upon thee to turn: the Spirit criesTurn : thy con- science cries Turn: the whole world, and all the crea- tures therein, cry Turn: the patient forbearing of God cries Turn: all the mercies thou receivest ery Turn: the rod of God’s chastisements cries Turn: and so do all thy promises to God; and yet art thou not resolved to turn?
8. Moreover, poor hard-hearted sinner, didst thou ever consider upon what terms thou standest all this while with him who calls on thee to turn? Thou art his own, and owest him thyself, and all thou hast ; and may he not command his own? Thou art his ab- solute servant, and shouldst serve no other master. Thou standest at his mercy, and thy life is in his hand, and he is resolved to save thee upon no other terms: thou hast many malicious spiritual enemies, who would be glad if God would but forsake thee, and let them alone with thee, and leave thee to their will: how quickly would they deal with thee in ano- ther manner! And thou canst not be delivered from, them, but by turning unto God. Thou art fallen under his wrath by thy sin already: and thou know- est not how long his patience will yet wait. Perhaps this is the last year; perhaps the last day: his sword is even at thy heart, while the word is in thine ear; and if thou turn not thou art a dead man. Where thy eyes but open to see where thou standest, even upon the brink of hell, and to see how many thousands are there already, thou wouldst see that it is time to look about thee.
O what glad tidings would it be to those that are now in hell, if they had but such a message from God ! what ajoyful word it would be to hear this, Turn and live: yea, what a welcome word would it be to thy-
TO A SOUND CONVERSION. 365
self,-if thou hadst felt that wrath of God but an hour! or, if after a thousand, or ten thousand years’ tor- ment, thou couldst but hear such a word from God as, © Turn and live! And yet wilt thou now neglect it, and suffer us to return without our errand ?
Behold, sinners, we are sent here as the messengers of the Lord, to set before you life and death: what say you? which of them will you choose? Christ stands as it were by thee, with heaven in one hand, and hell in the other, and offers thee thy choice: which wilt thou choose? The voice of the Lord maketh the rocks to tremble. But it is nothing to hear him threaten thee, if thou wilt not turn. Dost thou not understand and feel this voice, Turn ye, turn ye; why will ye die? Why, it is the voice of love, of infinite love, of thy best and kindest Friend: and yet canst thou neglect it? It is the voice of pity and compas- sion. ‘The Lord sees whither thou art going better than thou dost, which makes him call after thee, Turn, turn: he sees what will become of thee, if thou turn not: he thinks with himself—Ah, this poor sinner will cast himself into endless torments if he do not turn; I must in justice deal with him according to my righteous law. And therefore he calls after thee, Turn, turn, O sinner! If you did but know the thousandth part, as well as God does, of the danger that is near you, and the misery you are running into, we should have no more need to call after you to turn.
Well, are you yet resolved, or are you not? Do I need to say any more to you? What will you do? Will you turn or not? Speak man in thy heart to God: speak, lest he take thy silence for denial. Speak quickly, lest he never make thee the like offer more. Speak resolvedly, and not waveringly ; for he will have no indifferents to be his followers. Say in thy heart now, without any more delay, even before thou stir hence, By the grace of God I am resolved presently to turn. And because I know mine own in- sufficiency, I am resolved to wait on God for his grace,
366 DIRECTIONS AND PERSUASIONS -
and to follow him in his ways, and forsake my former companions, and give up myself to the guidance of the Lord. ,
=m ier DOCTRINE VI.
The Lord condescends to reason the case with unconverted ~ sinners, and to ask them why they will die?
A sTRANGE disputation it is, both as to the contro- versy, and as to the disputants.
1. The controversy or question propounded, Why wicked men will damn themselves? Or, Why they will rather die than turn? Whether they have any sufficient reason for so doing ?
2. The disputants are God and man: the most holy God, and wicked unconverted sinners.
Is it nota strange thing, that any man should be willing to die, and be damned? yea, that this should be the case of the greatest part of the world? But you will say, This cannot be; for nature desires the pre- servation of itself.
I answer, 1. It is a certain truth, that no man can will any evil as evil, but only as it has some appearance of good. Misery, as such, is desired by none. 2. But yet it is most true, that the cause why the wicked die and are damned, is because they will die and be damned. And this is true in several respects.
1. They will go the way which leads to hell, though they are told by God and man whither it leads; and though God has so often professed in his word, that if they hold on in that way, they shall be condemned ; and that they shall not be saved, unless they turn.— They have the word, and the oath, of the living God for it, that if they will not turn, they shall not enter into his rest. And yet, wicked they are, and wicked they will be, let God and man say what they will. So that consequently these men are willing to be damn-
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TO A SOUND CONVERSION. 367
-ed, though not directly: they chuse the way to hell, and love the certain cause of their torments; though they do not will hell itself, and do not love the pain which they must endure.
- Is not this the truth of your case? You would not burn in hell, but you will cast yourselves into it. You would not be tormented with devils for ever, but you will do that which will certainly procure it. It is as if you will say, I will drink this ratsbane; but I will not die: I will cast myself. headlong from the top of a steeple ; but yet I will not kill myself: I will thrust this knife into my breast ; but I will not take away my life. Just so it is with wicked men; they will be wicked, and yet they would not be damned. But do you not know that God has by his righteous law concluded that you must repent or perish? He that will take poison, may as well say plainly, I will kill myself, for it will prove no better in the end; though perhaps he loved it for the sweetness of the sugar that was mixt with it, and would not be persuaded that it was poison: but it is not his conceit and confidence that will save his life. So if you will be drunkards, or fornicators, or worldlings, or live after the flesh, you may as well say plainly, we will be damned: for so you shall be unless you turn.—Would you not rebuke the folly of a thief or murderer, that would say, I will steal or kill, but I will not be hanged; when he knows that if he do the one, the judge will see that the other be done r. If he say, I will steai and murder, he may as well say plainly, I will be hanged ; and if you will go on in a carnal life, you may as well say plainly, we will go to hell.
2: Moreover, the wicked will not use those means, without which there is no hope of their salvation. He
_that will not eat, may as well say plainly, he will not. _live; unless he can tell how to live without meat. He that will not go his journey, may as well say plainly, he will not come to the end of it. He that falls inte
_ the water, and will not come out, or suffer another to help him out, may as well say plainly, he will be drowned. ‘So if you be ungodly, and will not be con-
368 DIRECTIONS AND PERSUASIONS
verted, or use the means by which you should be con- verted, you may as well say plainly, you will be damn- ed. For if you have found out a way to be saved without conversion, you have done that which was never done before.
So that you may see on what ground it is that God supposes that the wicked will their own destruction : they will not turn, though they must turn or die; they will rather venture on certain misery, than be convert- ed; and then, to quiet themselves in their sins, they - make themselves believe that they shall nevertheless escape.
3. And as this controversy is matter of wonder, so are the disputants too ;—that God should stoop so low as thus to plead the case with man! and that men ‘should be so strangely blind, and obstinate, as to need all this in so plain a case, yea, and to resist all this, when their own salvation lies upon the issue!
No wonder if they will not hear us who are men, when they will not hear the Lord himself: as God says, when he sent the prophet tothe Israelites, Zhe house of Israel will not hearken unto thee ; ‘for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted.(x) But, woe unto him (saith the Lord) that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. - Shall the clay say to him that fashioned it, What makest thou? (y)
=i N= USE.
Wuat sayest thou, unconverted wretch? Dar- est thou venture upon a dispute with God? Art thou able to confute him? Art thou ready to enter the lists? God asks thee, Why wilt thou die? ‘Art thou furnished with a sufficient answer? - Wilt thou undertake to prove that God is mistaken? O what an undertaking is that! Why, either he or you
(x) Exek. iii. 7, (y) Isa. xlv. 9.
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TO A SOUND CONVERSION. 869
is mistaken, when he is for your conversion, and you are against it; he calls upon you to turn, and you will not ; he bids you do it presently, even to-day while it is called to-day, and you delay, and think it time enough hereafter. He says it must be a total change, and you must be holy and new creatures; and you think it is enough to patch up the old man, without be- ‘coming new. Who is in the right now? God or you? God calls on you to turn, and to live a holy life, and you will not: by your disobedient lives, it appears you will not. If you will, why do you not? Why have you not done it all this while? And why do you not fall upon it yet? Your wills have the command of your lives. We may certainly conclude that you are unwilling to turn, when you do not turn. And why will you not? Can you give any reason for it, that is worthy to be called a reason.
It can be no good reason which is against the God of truth. That cannot be light which is contrary to the sun. There is no knowledge in any creature, but what it had from God; and therefore none can be wiser than God. It were damnable presumption for the highest angel to compare with his Creator: what is it then for a lump of dirt, an ignorant sot, that knows not himself, nor his own soul, that knows but little of the things which he sees, to set himself against the wisdom of the Lord? It is one of the fullest dis- coveries of the horrible wickedness, and the stark madness of sinners, that so silly a mole dare contra- dict his Maker, and call in question the word of God.
And as I know that God must needs be in the right, so I know the case is so palpable which he pleads against, that no man can have reason for it. Is it possible that a man can have any reason to break his master’s laws? reason to dishonour the Lord of glory? reason to abuse the Lord that bought him? Is it possible that a man can have any good reason to damn his own immortal soul? Mark the Lord’s question; Turn ye, turn ye; why will ye die? Is eternal death athing to be desired?’ Are you in love: -with hell?
12 3 A
870 DIRECTIONS AND PERSUASIONS
What reason have you wilfully to perish? If you think you have some reason to sin, should you not remember, that death is the wages of sin? And think whether you have any reason to undo yourselves, body and soul, for ever. You should not only ask whether you love the adder, but whether you love the sting? It is such a thing for a man to cast away his everlasting happiness, that no good: reason can be given for it; but the more any one pleads for it, the madder he shows himself to be. Had you a lord- ship, or a kingdom, offered you for every sin that you commit, it were not reason, but madness, to accept it. Could you by every sin obtain the highest thing on earth that flesh desires, it were of no considerable value to persuade you to commit it. If it were to please your greatest or dearest friends, or to obey the greatest prince on earth, or to save your lives, or to escape the greatest earthly misery; all these are of no consideration, to. draw a man'to the committing of one sin. If it were a right hand, ora right eye, that would hinder your salvation, it is the gainfullest way to cut it off, or pluck it out. ‘For there is no saving a part where you lose the whole. So exceed- ing great are the matters of eternity, that nothing in this world deserves to be named in comparison with them; nor can any earthly thing, though it were life, or crowns, or kingdoms, be a reasonable excuse for the neglect of matters of everlasting consequence. Heaven is such a thing, that if you lose it, nothing can supply.the want, or make up your loss; and hell is such a thing, that if you suffer it, nothing can remove your misery, or give you ease and comfort. And therefore nothing can be a valuable consideration to excuse you for neglecting your own salvation: What shall it profit a man to gain the whole world, and lose his own soul ? O that you did but know what matters they are which we are now speaking of! There is never a soul in hell but knows, by this time, that it was a mad exchange to let go heaven for fleshly pleasure; and
TO A SOUND CONVERSION. 371
that it is not a little mirth, or pleasure, or worldly riches, or honour, that will make hima saver that loses his soul. :
If you see a man put his hand into the fire till it burn off, you will marvel at it: but this is a thing which a man may have reason for; as Bishop Cranmer had, when he burnt off his hand for subscribing to popery. If you see a man cut off a leg, or an arm, it isa sad sight: but this is athing that a man may have good reason for; as many a man does, to save his life. If you see a man give his body to be burnt to ashes, and refuse deliverance when it is offered; this is a hard case to flesh and blood: but this a man may have gdod reason for; as many hundred martyrs have done. But for a man to run into the fire of hell; this is a thing which can have no reason im the world to justify it. For heaven will pay for the loss of any thing we can lose to get it, or for any labour which we bestow for it. But nothing can pay for the loss of heaven.
I beseech you now, let his word come nearer to your hearts. As you are convinced that you have no reason to destroy yourselves, tell me what reason have you torefuse to turn, and live to God? What reason has the most ignorant careless sinner of you all, why he should not be as careful of his soul as any other? Will not hell be as hot to you as to others? Should not your own souls be as dear to you, as theirs to them? Has not God as much authority over you? Why then will you not become:a sanctified people, as well as they ?
And now either you have reason for what you do, or you have not. Ifnot, will you go on against reason itself? But if you think you have, reason the case a little with me, your fellow creature, which is- far easier than to reason the case with God. Tell me, man, here before the Lord, as if thou wert to die this hour, why shouldst thou not resolve to turn this day, before thou stir from the place thou standestin? What rea- son hast thou to deny, or to delay? Hast thou any
3872 DIRECTIONS AND PERSUASIONS
reason that satisfies thine own conscience for it? Or any that thou darest plead at the bar of God? If thou hast, let us hear them, bring them forth. But, alas! what nonsense, instead of reasons, do we daily hear from ungodly men!
1. One says, If none shall be saved but such sane- tified ones as you talk of, heaven wili be but empty : God help a great many.
-What! It seems you think that God does not know, or else that he is not to be believed! Measure not all by yourselves: God has thousands and millions of his sanctified ones; but yet they are few in comparison of the world. It better becomes you to make that use of this truth which Christ teaches you: Strive to enter in ~ at the strait gate: for strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it; but wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat.
Object. 2. I am sure if such as I go to hell, we shall have store of company.
Ans. And will that be any ease orecomfort to you ? or do you think you may not have company enough in heaven? Will you be undone for company? Or will you not believe that God will execute his threat- enings, because there are so many that are guilty ?
Object. 3. But Iam no whoremonger, nor drunk- ard, nor oppressor; and therefore why should you call upon me to be converted ?
Ans. As if you were not bornafter the flesh, and not lived after the flesh, as well as others! Is it not as great a sin as any of these, for a man to have an ~ earthly mind, and to love the world above God, and to have an unbelieving, unhumbled heart? Nay, let me tell you more, that many personas who avoid dis- graceful sins, are as fast glued to the world, and as much slaves to the flesh, and as great strangers to God, and averse to heaven, as others are in “their more shameful notorious sins. |
Object. 4. But I mean nobody any harm, nor
TO A SOUND CONVERSION. 373
do any harm; and why then should: God condemn me? ;
Ans. Is it no harm to neglect the Lord that made thee, and the work for which thou camest in- to the world, and to prefer the creature before the Creator, and to neglect grace, which is daily offered thee? It is the depth of thy sinfulness to be so insen- sible of it: the dead feel not that they are dead. If once thou wert alive, thou wouldst see enough amiss in thyself, and marvel at thyself for making so light of it.
Object. 5. I think you would make men mad, un- der pretence of converting them.
Ans. 1. Can you be madder than you are already ? or, at least, can there be a more dangerous madness, than to neglect your everlasting welfare, and wilfully undo yourselves ?
A man is never well in his wits till he be convert- ed; he never knows God, nor knows sin, nor knows Christ, nor knows the world, nor himself, nor what his business is on earth, so as to set himself about it. Is it a wise world, when men will run into hell for fear of being out of their wits? |
2. What is there in the work which Christ calls you to, that should drive a man out of his senses? Is it the loving God, and calling upon him, and thinking of glory to come, and the forsaking our sins, and loving one another, and delighting ourselves in the service of God? Are these such things as make men mad?
3. And whereas you say that these matters are too high for us; are the matters which we are made for, and which we live for, too high for us to meddle with? This is plainly to unman us, and to make beasts of us, as if we were like them that must meddle with no higher matters than what belong to flesh and earth. If heaven be too high for you to think on, it will be too high for you ever to possess.
4. lf God should sometimes suffer any weak-head- ed persons to be distracted by thinking of eternal
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374 DIRECTIONS AND PERSUASIONS
things ; this is because they misunderstand them, and run without a guide. But of‘the two, I had rather be in the case of such a one, than in that of the mad un- converted world, who take their distraction to be theit wisdom.
Object. 6. [do not see that it goes any better with those that are so godly, than with other men. ‘They are as poor, and in as much trouble, as others.
Ans. And perhaps in much more, when God sees ‘it meet. They take not earthly prosperity for their wages. They have laid up their treasures in another world, or else they are not Christians. ~The less they have, the more is behind; and they are content to. wait till then.
Object. 7. When you have said all that you can, [ am resolved to hope well, and trust in God, and do as well as I can, and not make so much ado.
Ans. 1. Is that doing as well as you can, when you will not turn to God, but your heart is against his holy service? ft is as well as you will, indeed : but that is your misery.
2. My desire is that you should hope in God: but for what is it that you will hope? Is it to be saved, if you turn and be sanctified? For this you have God's ' promise ; and therefore hope for it, and spare not.— But if you hope to be saved without conversion ; this is not to hope in God, but in Satan. For God has given you no such promise, but told you the ‘contrary: but it is Satan that made you such promises, and raised you to such hopes.
What say you, Unconverted Sinners? Have you any good reason to give, why you should not turn, and presently turn, with all your hearts? Or will you go to hell in spite of reason itself? Consider what you do in time, for it will shortly be too late to con- sider. Can you find any fault with God, or his work, or wages? Is he a bad master? Is the devil, we hotii you serve, a better? Is there any harm in a holy life? Ts a life of ungodliness better? Do you think in your ‘conscience that it would do you any harm to be con-
TO A SOUND CONVERSION. 375
verted, and live a holy life? What harm can it do you? Ts it harm to you to have the Spirit of Christ within your and to have a purified heart? Is it evil to be | hke God?. Is it not said that God made man in his image? Why, this holiness is his image: this Adam lost, and this Christ by his word and Spirit would re- store to you, as he does to all that will be saved. Tell me truly, as before the Lord; though you are loth to live a holy life, had you not rather die in the case -of those that do so, than of others? If you were to die this day, had you not rather die in the case of a con- verted man, than of the unconverted? of a holy and heavenly man, than of a carnal earthly man? And would you not say as Balaam, Let me die the death of the righteous, and let my last end be like his'(z) And why will you not now be of the mind which you will be of then? First or last, you must come to this ; either to be converted, or to wish you had been, when it is too late.
But what is that you are afraid of losing, if you turn? Is it your friends? You will but change them : God will be your friend, and Christ and the Spirit will be your friend, and every Christian will be your friend. You will get one Friend that will stand you in more stead than all the friends in the world could have done. The friends you lose would but have en- ticed you to hell, but could not have delivered you: but the Friend you get will save you from hell, and bring you to eternal rest.
Is it your pleasures that you are afraid of losing? You think you shall never have a merry day again, if once you be converted. Alas, that you should think it a g eater pleasure to live in foolish sports, and merri- ments, than live in the love of God, and in righteous- ness, and peace, and joy in the Holy Ghost. If it be a greater pleasure to you to think of your lands and inheritance, (if you were lord of all the country,) than it is to a child to play for pins; why shouldit not be a greater joy for you to think of the kingdom of heaven
(z) Numb. xxii. 10.
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376 DIRECTIONS AND PERSUASIONS
being yours, than of all the riches or pleasures of the world? I have had myself but a little taste of the hea- venly pleasures in the fore-thoughts of the blessed day, and in the present persuasion of the love of God in Christ ; but I have taken too deep a draught of earth- ly pleasures: and yet I must profess, from that little ex- perience, that there is no comparison: there is more joy to be had inaday (ifthe Sun of life shine clear upon us) in the state of holiness, than in a whole life of sinful pleasures. It is but your unsanctified nature, that makes a holy life seems grievous to you. If you . will but turn, the Holy Ghost will give you another nature, and then it would be more pleasant to you to be rid of your sin, than now it is to keep it: and you wil] then say, that you knew not what a comfortable life was till now, and that it was never well with you till God and holiness were your delight.
~ DOCTRINE VII.
Tf, after all this, men will not turn, it is not the fault of God that they are condemned, but of themselves, even their own wilfuiness. They die because they will die; thatis, because they will not turn.
Ir you will goto hell, what remedy! God here acquits himself of your blood: it shall not le on him, if you be lost. A negligent minister may draw it upon himself; and those that encourage you, or hinder you not in sin, may draw it upon themselves: but be sure of it, it shall not lie upon God. The Lord says concerning his unprofitable vineyard, Judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in
it (a) What could he have done more? He has made -
you men, and endued you with reason: he has fur- nished you with all external necessaries, all creatures
(a) Isa. v. 3, 4.
TO A SOUND CONVERSION. 377 ©
are at your service; he has given you a righteous, . perfect Jaw. When you had broken it, and undone ~ yourselves, he had pity on you, and sent his Son, by a miracle of condescending mercy, to die for you and be a sacrifice for your sins, and he was in Christ recon- ciling the world unto himself. The Lord Jesus has made you a deed of gift of himself, and eternal life with him, on the condition you will but accept it and return. He has on this reasonable condition offered you the free pardon of all your sins; he has written this in his word, and sealed it by his Spirit, and sent it you by his ministers: they have made the offer to youa hundred, and a hundred times, and called you to accept it, and turn to God. They have in his name entreated you, and reasoned the case with you, and answered all your frivolous objections. He has long waited on you, and staid your leisure, and suffer- ed you to abuse him to his face. He has mercifully sustained you in the midst of your sins: he has com- passed you about with all sorts of mercies; he has also intermixed afflictions to remind you of your folly, and call you to your senses: and his Spirit has been often striving with your hearts, and saying, ‘‘ Turn, sinner, turn to him that calls thee? Whither art thou going? What art thou doing? Dost thou know what will be the end? How long wilt thou hate thy © friends, and love thine enemies? When wilt thou let go all, and turn, and deliver up thyself to God, and give thy Redeemer the possession of thy soul?’ When shallit once be?” These pleadings have been used with thee. And when thou hast delayed, thou hast been urged to make haste and God has called to thee, To-day, while it is called to-day, harden not your heart: Why not now, without any more delay? Life has been set before you, the joys of heaven have been opened to you in the gospel ; the certainty of them has been manifested ; the certainty of the ever- lasting torments of the damned has been declared -to you. Unless you would have hada sight of heaven and hell, what could you have desired more? Christ ~ 18. be
378. DIRECTIONS AND PERSUASIONS
has been, as it were, set forth crucified before your eyes. you have been a hundred times told, that you are but lost men till you come to him: as often you have been told of the evil of sin, of the vanity of sin the world, and all the pleasures and wealth it can af- ford; of the shortness and uncertainty of you lives, and the endless duration of the joy or torment of the life to come. All this, and more than this, have you been told, and told again ; and though all this has not converted you, yet you are alive, and might have mercy, this day, if you had but hearts to entertain it. And now let reason itself be judge—whether it be the fault of God or you, if after all this you will be uncon- verted and be damned? If you die now, it is because you will die. What could be said more to you? or what course can be taken that is likelier to prevail ? Are you able'to say, and make it good, We would fain have been converted,.and become now creatures, but we could not; we would fain have forsaken our sins, but we could not; we would have changed our company, and our thoughts, and our discourse, but we could not.? Why could you not, if you would ? What hindered you, but the wickedness of your hearts? Whoforced you to sinf or who held you back from duty? Did God put in any exceptions against youin his word, when he invited sinners to return; and when he promised mercy to those who do return? Did he say, I will pardon all that repent, except thee? Did he shut you out from the liberty of his holy worship? Did he forbid you to pray to him any more than others? You know he did not. God did not drive you away from him, but you ran away yourselves. And when he called you to him, you would not come. If God had excepted you out of the general promise and offer of mercy; or had said to you, Stand off, I will have nothing to do with such as you; pray not to me, for I will not hear you; if you repent ever so much, I will not regard you ; then you had had a fair excuse. You might have said, To what end should I repent and turn, when it will do no good? But this was not your case. You
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TO A SOUND CONVERSION. 379
might have had Christ to be your Lord and Saviour, your Head and Husband, as well as others, and you would not, because you felt not yourself sick enough for the physician; because you could not spare your disease. In your hearts you said as those rebels, We will not have this man to reign over us.(b) Christ would have gathered you under the wings of his salvation, and you would not. What desires of your welfare did the Lord express in his holy word! With what compassion did he stand over you, and say, O that my people had hearkened unto me, and that they had walked in my ways! O that there were such a heart in this people, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! O that they were wise, that they understood this! and that they . would consider their latter end! He would have been your God, and done all for you that your souls could “desire: but you loved the world and your flesh above ~him, and therefore you would not hearken to him: though you complimented with him, and gave him high titles, yet when it came to the closing you would. have none of him. No marvel then if he gave you up to your own hearts’ lusts, and you walked in your owncounsels. He condescends to reason, and pleads the case with you, and asks you, ‘“‘ What is there in. me, or my service, that you should be so much against me? Whatharm have I done thee, sinner? Have I deserved this unkind dealing at thy hand? Many mercies have I showed thee: for which of them dost thou thus despise me? Is it I, or is it Satan, that is thy enemy? IsitI, or isit thyself, that would undo thee? Isita holy life, or a life of sin, which thow hast cause to fly from? If thou be undone, thou pro- -curest this to thyself, by forsaking me, the Lord, that would have saved thee.” Do ye thus requite the Lord,. O foolish people, and unwise? Is. not he thy father, that hath bought thee? Hath he not made thee, and established thee? (c) When he saw that you. forsook
(A) Luke xix..14. (c) Deut..xxxil. 6..
380 DIRECTIONS AND PERSUASIONS
him, even for nothing, and turned away from the Lord, to hunt after the chaff and feathers of the world, he told you your folly, and called you to a more profit- able employment.— Wherefore do ye spend money for that which is not bread, and your labour for that which satisfeth not? Hearken diligently unto me,.and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and ‘your soul shall live ; and I will make an everlasting co- venant with you, even the sure mercies of David(d) And when ye would not hear, what complaints have you put him to, charging it on you as your wilfulness and stubborness ? Be astonished, O ye heavens, at this, and be horribly afraid. For my people have com- mitted two evils: they have forsaken me, the Foun- tain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Many a time, has Christ proclaimed that free invitation to you— Let him that is athirst come; and whesoever will, let him take of the water of life freely.(e) But you oblige him to complain, after all his offers. They wall not come to me, that they may have life. f ) He has invited you to a feast with him in the kingdom of his grace: and you have had excuses, from your grounds, and your cattle, and your worldly business ; and when you would not come, you said you could not; and provoked him to resolve, that you should never taste of his supper. And whose fault is it now but your own? And what can you say. is the chief cause of your damnation, but your own wills? You would be damned.
USE.
1. From hence you may see, not only what blas- phemy and impiety it is, to lay the blame of men’s destruction upon God; but also how unfit these wicked wretches are to bring in such a charge against their Maker. They cry out against God, and say, He
(d) Isa. lv. 2,3. (e) Rev. xxii..17. (f) John v. 40.
TO A SOUND CONVERSION. S81
gives them not grace, and his threatenings are severe, and God forbid that all should be damned that are not converted : and they think it hard measure that a short sin should have an endless suffering; and if they be damned, they say they cannot help it: when, in the mean time, they are busy about their own destruction, even cutting the throat of their own souls, and will not be persuaded to hold their hands. They think God would be cruel if he should damn them : and yet they are so cruel to themselves, that they will run into the fire of hell, when God has told them it is a little before them ; and neither entreaties nor threatenings, nor any thing that can be said, will stop them. We see them almost undone; their careless worldly lives tell us that they are in the power of the devil; we . know, if they die before they are converted, all the world cannot save them ; and knowing the uncertain- ty of their lives, we are afraid every day lest they drop into the fire. And therefore we entreat them to pity their own souls, and not to undo themselves when mercy is at hand: and they will not hear us. We entreat them to cast away their sin, and come to Christ without delay, and to have some mercy on themselves ; but they will have none. And yet they think that God must be cruel, if he condemn them. O wilful, wretched sinners! It is not God that is cruel to you; it is you that are cruel to yourselves. You are told, that you must turn or burn; and yet you turn not. You are told, that if you will keep your sins, you shall keep the-curse of God with them ; and yet you will keep them. Youare told, that there is no way to happiness, but by holiness; and yet you will not be holy. What would you have God say more to you? What would you have him do with his mercy? He offers it you, and you will not have it. You arein the ditch of sin and misery, and he would give you his hand to help you out, and you refuse his. help: he would cleanse you from your sins, and you would rather keep them. Would you have him bring - you to heaven whether you will or no? or would you have him bring you and your sins to heaven
382 DIRECTIONS AND PERSUASIONS
together? Why, that is an impossibility ; you may as well expect that he should turn the sun into dark- ness. What! an unsanctified heart to be in heaven! It cannot be: There nothing entereth that is unclean. All the day long hath he stretched out his hand to a disobedient and gainsaying people. What will you do now? Will you cry to God for merey? Why, God calls upon you to have mercy upon yourselves, and you will not. Ministers see the poisoned cup in the drunkard’s hands, and tell him, There is poison in it, and desire him to have mercy on his soul, and - forbear ; and he will not hear us: drink it he must and will, he loves it: and therefore, though hell comes next, he.says he cannot help it. What should one say to such men as these? We tell the ungodly, “It is not sucha life that will serve the turn, or ever bring you to heaven. Ifa bear was at your back, you would mend your pace; and when the curse of God is at your back, and Satan and hell are at your back, will you not stir, but ask, what needs all this ado? Is an immortal soul of no more worth? O have mercy upon yourselves!” But they will have no mercy on themselves. We tell them, the end will be bitter. ““ Who can dwell with everlasting firer” And yet they will have no mercy upon themselves. And will these shameless wretches say, that God is more mer- ciful than to condemn them, when it is themselves that cruelly run upon condemnation, and we cannot stop them? If we fall down on our knees to them, we cannot stop them: but to hell they will go, and yet will not believe that they are going thither. If we beg of them, for the sake of God that made them, and - preserves them; for the sake of Christ who died for them; for the sake of their own poor souls, to pity themselves, and to go no further in the way to hell, but come to Christ while his arms are open, and enter into the state of life while the door stands open, and now take mercy, while mercy may be had; they will not be persuaded. And yet they say, I hope God will be merciful. Did you. never consider what he says, Jt is a people of no understanding: therefore he
TO A SOUND CONVERSION 383
that made them will not have mercy on them ; and he that formed them will show them no favour.(g) If ano- ther man will not clothe you when you are naked, and feed you when you are hungry, you will say he is unmerciful. If he should cast you.into prison, or beat and torment you, you would say he is unmerci- ful. And yet you will do a thousand times more against yourselves, and even cast away both soul and body for ever, and never complain of your own un- mercifulness. Yea, and God who waited upon you all the while with his mercy, must be taken to be unmerciful, if he punish you after all this. Unless the holy God of heaven will give these wretches leave to trample upon his Son’s blood, and do despite to the Spirit of grace, and set more lightly by saving mercy, than by the filth of their fleshly pleasures ; and unless after all this he will save them by the mercy which they cast away, God himself must be called unmerciful. But he will be justified when he judgeth: and he will not stand or fall at the bar of a sinful worm.
2. From hence you may observe, 1. What a subtle tempter Satan is. 2. What a deceitful thing sin is. 3. What a foolish creature corrupted man is.—A subtle tempter indeed, that can persuade the greatest part of the world to go wilfully into everlasting fire, when they have so many warnings and dissuasive; A deceitful thing is sin indeed, that can bewitch so many thou- sands to part with everlasting life, for a thing so base and utterly unworthy! A foolish creature is man, that will be cheated of his salvation for nothing, yea, for a known nothing; and that by an enemy, and a known enemy! You would think it impossible that any man - should be persuaded for a little to cast himself into the fire, or water, to the destruction of his life: and yet men will be enticed to ‘cast themselves into hell. If your natural lives were in your own hands, so that you should not die till you would kil! yourselves, how long would most of you live! and yet when your everlast-
(g) Isa. xxvii. 11.
384 DIRECTIONS AND PERSUASIONS
ing life is so far in your hands under God, that you cannot be undone till you undo yourselves, how few of you will forbear your undoing! Ah, what a silly thing is man! and what a bewitching and be- fooling thing is sin ! "
Lastly, You may hence learn, that the greatest ene- my to man, is himself; and the greatest judgment in this life that can befal him, is to be left to himself; and that the great work which Christ has to do, is to save us from ourselves ; and the greatest complaints of men should be against themselves; and that the greatest work that we have to ourselves, is to resist ourselves ; and the greatest enemy which we should daily pray, and watch, and strive against, is our own hearts and wills ; and the greatest part of your work, if you would do good to others, and help them to heaven, is to save them from themselves, even from their own blind un- derstanding, and corrupt wills, and preverse affections, | and violent passions, and unruly senses: I only name all these for brevity’s sake, and leave them to your further consideration. q
Well, now we have found out the great murderer of souls, (even men’s selves, their own wills,) what re- mains but that you confess this great iniquity before the Lord, and be humbled for it, and do so no more? To these three ends distinctly, I shall add a few words more. 1. Further to convince you. 2. To humble _you. And, 3. To reform you.
1. We know so much of the exceeding gracious na- ture of God, who is willing to do good, and delights to show mercy, that we have no reason to suspect him of being the cause of our death, or to call him cruel. He made all good, and he preserves and maintains all; the eyes of all things wait upon him, and he gives them. their meat in good season; he opens his hand, and satisfies the desires of all the living. He is not only righteous in all his ways (and therefore will deal justly,) and holy in all his works (and therefore not the author of sin,) but he is also good to all; and his tender mer- cies are over all his works. ;
TO A SOUND CONVERSION. 385
But as for man, we know his mind is dark, his will is preverse, his affections carry him so headlong, that he is fitted by his folly and corruption to such a work as the destroying of himself. Let no man say when heis tempted, that he is tempted of God; for God cannot be tempted with evil, neither tempteth he any man, (to draw him to sin,) but every man is tempted, when he is drawn away of his own lust, and. enticed. Then when lust hath conceived, it bringeth forth sin ; and sin, when it is finished, bringeth forth death. You see here that sin is the brat of your own concupiscence, and that death is the offspring of your own sin, and the fruit which it will yield you as soon as it is ripe.— - You havea treasure of evil in yourselves, as a spider hath of poison, from whence you are bringing forth hurt to. yourselves, and spinning such webs as en- tangle your own souls.
2. It is evident that you are your own destroyers, in that you are so ready to entertain any temptation that is offered. Satanis scarce readier to move you to any evil, than you are ready to doas he would have you. If he would tempt your understanding to’error and prejudice, you yield. If he would hin- der you from good resolutions, it is soon done. If he would kindle any vile affection or desire in you, itis soon done. If he.would drive you on to evil thoughts, or deeds, you are so free, that he needs no spur. If he would keep you from holy thoughts, and words, and ways, a little does it, you need no curb. You examine not his suggestions, nor resist them with any resolution, nor cast them out as he. casts them in, nor quench the sparks which he endeavours to kindle; but set in with him, and meet him half way; and embrace his motions, and tempt him to _ tempt you.
3. Your destruction is evidently owing to yourselves, in that you. resist all who would help to save you. God would help and save you by his word, and you resist it; it is too strict for you. He would sanctify you by his Spirit, but you spel and quench it. If
13. 3
386 DIRECTIONS AND PERSUASIONS
any man reprove you for your sin, you fly in his face ; if he tell you of your danger, you give him little thanks, — but either bid him look to himself, or, at best, put him off with heartless thanks. '
4. Moreover, it is apparent that you are self-de- stroyers, in that you draw the matter of your sin and destruction even from the blessed God himself. You like not the contrivances of his wisdom: you like not his justice, but take it for cruelty: you like not his holiness, but are ready to think he is such a one as yourselves,(Z) and makes as light of sin as you: you like not his truth, but would have his threatenings, even his peremptory threatenings, prove false. And his goodness, which you seem most highly to approve, you partly resist, asit would lead you to repentance ; and partly abuse, to the strengthening of your sin, as if you might the more freely sin, because God is merciful.
5. Yea, you fetch destruction from the blessed Re- deemer, and death from the Lord of life himself. No- thing more emboldens you in sin, than that Christ has died for you: as if now the danger of death were over, and you might boldly venture; as if Christ were become a servant to Satan, and must wait upon you while you are abusing him. And because he is become the Physician of souls, and is able to save to - the uttermost all that come to God by him; you think he must save you whether you will come to God by him or no. So that a great part of your sins are occa- sioned, by your bold presumption upon the death of Christ.
6. He gives them to you as the tokens of his love, and furniture for his service, and you turn them against him to the pleasing of your flesh. You eat and drink to please your appetite, and not for the glory ofGod. Your clothes you abuse to pride. Your riches draw your hearts from heaven. Your honours and applause puff you up. If you have health and strength, it makes you more secure. Yea, other men’s mercies are abused by you to your hurt. If you see
(4) Psalm. 1. 21.
TO A SOUND CONVERSION. 387
their honours and dignity, you are provoked to envy them. If-you see their riches, your are ready to covet them. Ifyou look upon beauty, you are stirred up tolust. And it is well if godliness be not an eye-sore to you.
7. The very gifts which God bestows on you, and the ordinances of grace, you turn to sin. If you have better parts than others, you grow proud and self- conceited. You take the bare hearing of your duty for so good a work, as will excuse you for not obeying it.—Your prayers are turned into sin, because you regard imquity in your hearts,(i) and depart not from wmgquity when you call on the name of the Lord. Your prayers are abonunable, because you turn away your ear from hearing the law ;(k) and are more ready to offer the sacrifice of fools, (thinking you do God some special service,) than to hear his word, and obey it.(/)
And thus I might show you, in many other cases, how you turn all that comes near you to your own de- struction? So clear is it, that the ungodly are self-de- stroyers, and that their predition is of themselves.
Methinks now, upon the consideration of what is said, and the review of your own ways, you should consider what you have done, and be ashamed, and deeply humbled. Ifyou be not, I pray you consider these following truths.
1. To be your own destroyers, is to sin against the deepest principle in your natures, even the principle of self-preservation. Every thing naturally desires its own welfare or preservation. And will you set your- selves to your own destruction. When you are com- manded to love your neighbours as yourselves, it is supposed that you naturally love yourselves: but. if you love your neighbours no better than yourselves, it seems you would have all the world damned.
_ 2. How extremely do you cross your own inten- tions! I know you intend not your own damnation, even when you are procuring it; you think you are but doing good to yourselves, by gratifying the desires
(2) Psal. Ixvi. 18. (@) Prov. xxviii. 9. Hiccles. v. 1.
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of your flesh.—But, alas, it is as a draught of cold water in a burning fever, which increases the disease. Tf indeed you would have pleasure, profit, or hoxour, ae ~si where they are to be found, not in the way to hell. : es, Gk _ 3, What pity it is that’ you should do that against yourselves, which none else in earth or hell can do.— Ifall the world were combined against you, or all the devils in hell, they could not destroy you without yourselves. And will you do that against yourselves which no one else can do? You have hateful thoughts of the devil, because he is your enemy, and endea- ‘vours your destruction. And will you be worse than devils to yourselves? But thus it is with you when you run into sin, and refuse to turn at the call of God ; you do more against your own souls, than men or de- vils could do beside. And if you should set yourselves to do yourselves the greatest mischief, you could not devise a greater.
~ 4. It will everlastingly make you your own ‘or- ‘mentors in hell, to think that you brought yourselves wilfully to that misery. O what a griping thought will it be, to think with yourselves, That this was your own doing! that you were warned-of this day, and warned again, but it would not do: that you wilfully- ‘sinned, and wilfully turned away from God: you. had time as well as others, but you abused it: you had teachers as well as others, but you refused their \in- _ structions: you had holy examples, but you did not - Imitate them: you were offered Christ, and grace, and : glory, as well as others, but you preferred your fleshly ‘pleasure: you had a price in your hands, but you : had not a heart to lay it out! Can it choose but tor- - ment you to think of this your folly? O that, your eyes were opened to see what you have done.in the wilful wronging of your own souls! and that you better understood these words of God : ‘Hear imstruc- ~ _ tion and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, ;waiting atthe posts ofmy doors. For whoso findeth me findeth life, and shall obtain the favour of the Lord —But-he
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‘that sinneth against me wrongeth his own soul: All they that hate me love death.” (m)
Dear friends, I am so loth you should lie im everlasting fire, that I once more ask what you. re- solve on? Will you turn or die? As far as you are gone in sin, do but now turn and come to Christ, and your souls shall live. If it were your bodies which we had to deal with, we might know what to do for you. Though you would not consent, you might be held or bound, while the medicine was poured down your throats, and hurtful things might ibe kept from you. But about your souls it cgnnot be ‘SO: we cannot convert you against your wills. There is no carrying madmen to heaven in fetters. You ‘may be condemned against your wills; because you ‘sinned with your wills; but you cannot be saved against your wills.
The wisdom of God has thought meet to lay man’s ‘salvation or destruction exceeding much upon the choice of his own will; that no man shall go to. hea- ven who chooses not the way to heaven: and no man ‘shall go:to hell, but shall be forced to say, ‘‘ Ihave the thing I chose; my own will did bring me here. ’ Now if [could but get you to be willing, to be tho- ‘roughly and resolutely willing, the work were more than half done. And, alas! must we lose our friends, and must they lose their God, their happiness, their souls, for want of this? I do again beseech you, as.if it were on my bended knees, that you would hearken to your Redeemer, and turn, that you may live. All you that have lived in ignorance, and carelessness, and presumption, to this day; all you that have been drowned in the cares of the world, and have no de- sire after God, and eternal glory; all you that are ‘enslaved to your fleshly desires of meats and drinks, ‘sports and lusts; and all you that know not the ne- cessity of holiness, and never. were acquainted with the sanctifying work of the Holy Ghost upon .your ‘souls; that never embraced your blessed. Redeemer by a lively faith, and with admiring and thankful
(m) Prov. ‘viii. 33,34, 35, 36
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apprehensions of his love, and that never felt a higher estimation of God and heaven, and a heartier love to them, than to the things below :—I earnestly beseech you, not only for my sake, but for the Lord’s sake, and for your souls’ sake, that you go not one day longer in your present condition ; but look about you, and cry to God for converting grace, that you may escape the plagues which are before you. Deny me any thing that ever I shall ask you for myself, if you will but grant me this. Nay, as ever you will do any thing at the request of the Lord that made you and redeemed you, deny him not this; for if you deny him this, he cares for nothing that you shall grant him. As ever you would have him hear your prayers, and grant your requests, and bless you at the hour of death, and day of judgment, deny not his request now in the day of your prosperity. O believe it, death and judgment, and heaven and hell, are other matters when you come near them, than they seem afar off.
Well, I hope that some of you are by this time pur- posing to turn and live: and that you are ready to ask me, as the Jews did Peter, when they were prick- ed in their hearts, What shall we do? How may we come to be truly converted? We are willing, if we did but know our duty. God forbid that we should choose destruction, by refusing conversion, as hitherto we have done.
If these be the purposes of your hearts, I say of you, as God did of a promising people, They have well said all that they have spoken. O that there were such a heart’in them, that they would fear me, and Keep all my commandments always! (n) Your purposes are good : O that there were but such a heart in you to perform these purposes! And, in hope thereof, I shall gladly give you direction what to do; and that but briefly, that you may the easier remember it for your practice. :
Direction I.——If you would be converted and
(n) Deut. v. 28, 29.
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saved, labour to understand the necessity and nature of conversion. Concsider what a lamentable con- dition you are in till your conversion, that you may see it is not a state to be rested in. You are under the guilt of all the sins that ever you committed, - and under the wrath of God, and the curse of his law; you are bond-slaves to the devil, and daily employed in his work, against the Lord, yourselves, and others ; you are spiritualy dead, as being void of the holy life, and nature and image, of the Lord. You are unfit for any holy work, and do nothing that is truly pleas- ing toGod. You are without any promise or assur- ance of his protection, and live in continual danger of his justice, not knowing what hour you may be snatch- ed away to hell; and most certain to be damned, if youdie in that condition; and nothing short of con- version can prevent it. Whatever amendments are short of true conversion, will never procure the sav- ing of your souls. Keep the true sense of this natural misery, and of the necessity of conversion, on your hearts. And then you must understand what it is to be converted : it is to have a new heart or disposition, and a new conversation.
Quest. ]. For what must we turn ?
Ans. For these ends following, which you may attain: You shall hereby be made living members of Christ, and have an interest in him; and be renewed after the image of God, quickened with a new and heavenly life, andsaved from the tyranny of Satan, and the dominion of sin; and be justified from the curse of the law, and have the pardon of all the sins of your whole lives; and be accepted of God, and _ made his sons, and have liberty with boldness to call
him Father, and go to him by prayer in all your wants, with a promise of acceptance ; you shall have the Holy Ghost to dwellin you, to sanctify and guide you; you shall have part in the communion and pray- ers of the saints: you shall be fitted for God’s ser- vice ; and shall have the promise ofthis life, and that which is to come. |
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And, at death, your souls shall go to Christ ;; and. at the day of judgment, both soul and body shall. be justified and glorified, and enter into your Master’s.
Joy; | All this the poorest beggar of you that is converted. shall certainly and endlessly enjoy . Il. If you will be converted and saved, be much im secret, serious consideration. Inconsiderateness undoes the world. Withdraw yourselves often into secrecy, and meditate on the end for which you were. made ; on the life you have lived; the time you have lost; the sins you have committed; on the love, and sufferings, and fulness, of Christ ; on the danger you arein; on the nearness of death and judgment ; and on the certainty and excellency of the joys of hea- ven; and on the certainty and terror of the torments of hell, and eternity of both; and on the necessity of conversion and a holy life. L Ili, If you would be converted and saved, attend upon the word of God, which is the ordinary: means. Read the scripture, or hear it read, and other hol writings, which do apply to it constantly; and attend on the public preaching of the word. As God will lighten the world by the sun, and not by himself alone without it ; so will he convert and save men by his ministers, who are the lights of the world. When he has miraculously humbled Paul, he sends Ananias to him; and when he has sent an angel to Cornelius, it is but to bid him send for Peter, who must tell him what he is to believe and do. : A bis »oKV. Betake yourselves to God in a.course of earn- ést. and constant prayer. Confess and lament your former lives, and beg his grace to illuminate and eon- yertyyou. Beseech him to pardon what is past, and to give you his Spirit, and. change your hearts and lives, and lead you in his ways, and saye you from temptation. And ply this work daily, and be not weary of it. Te PEE toN.. Presently give over your known and wilful sins. Make a stand, and go that way no farther, . Be
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drunk no more ; but ayoid the place and occasion of it. Cast away your lusts and sinful pleasures with de- testation. Curse and swear and rail no more: and if you have wronged any, restore as Zaccheus did. If you will commit again your old sins, what blessing can you expect on the means for conversion ?
Vi. Presently, if possible, change your company,— Not by forsaking your necessary relations, but your unnecessary sinful companions; and join yourselves with those that fear the Lord.
Vil. Deliver up yourselves to the Lord. Jesus as the Physician of your souls, that he may pardon you by his blood, and sanctify you by his. Spirit ; by his word. and ministers, the instruments of his Spirit. He as the Way, the Truth and the Life; there is no com- ing to the Father but by him.o) Nor is there any other name under heaven by which you can be saved. (p) Study therefore his person and nature, and what he has done and suffered for you, and what he is to you; and what he will be; and how he is fitted to the full supply of all your necessities.