The Saint's Everlasting Rest - A Treatise of the Blessed State of the Saints in their

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Title: The Saint's Everlasting Rest - A Treatise of the Blessed State of the Saints in their - enjoyment of God in Heaven
Author: Baxter, Richard
Language: English
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Transcriber's Note:

Apparent typographical errors have been corrected. Small capitals have
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_underscores_. The use of hyphens has been rationalised. Paragraphs in
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The references to the Gospel of John, in footnote 200, are unclear.

THE
SAINT'S
EVERLASTING REST;

OR,

A TREATISE OF THE BLESSED STATE OF THE SAINTS
IN THEIR ENJOYMENT OF

GOD IN HEAVEN.

Written by the reverend, learned, and pious
_MR. RICHARD BAXTER_.

Abridged
BY BENJAMIN FAWCETT. M. A.

I think it of great service to the souls of men, to call them to the
notice and use of such a Treatise as this; and to bring such old and
excellent writings out of oblivion and the dust.

_Baxter's Preface to Scudder's Christian's Daily Walk._

PUBLISHED BY SAMUEL T. ARMSTRONG,
Charlestown, Mass.
1811.

TO THE
INHABITANTS
OF THE
BOROUGH AND FOREIGN OF KIDDERMINSTER.
BOTH MAGISTRATES AND PEOPLE.

_My dear Friends_,

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

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

There are no excellencies personal or relative, no species of domestic
or public happiness, no beauties of civil or religious life, but what
will be naturally promoted by a care to secure to ourselves an interest
in the _rest which remaineth to the people of God_. They are the people
for whom alone that rest is designed, both by the promises of God, and
by the purchase of the Son of God. A care to secure that rest to
ourselves, is _the one thing needful_. But neither this people, nor this
care, you well know, are the peculiarities of any age, or of any party.
If the inhabitants of Kidderminster formerly excelled in this care, you
must allow, that it was their greatest glory. And this, more than any
improvements of trade, or increasing elegancies of life, will be the
greatest glory of their successors.

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

Your affectionate friend,
and obedient servant,

B. FAWCETT.
_Kidderminster_, Jan. 1, 1759.

THE
PREFACE.
_By the COMPILER of this ABRIDGMENT._

Mr. Richard 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, laborious, and eminently holy divine of the last age. He was
born near Shrewsbury in 1615, and died at London in 1691.

His ministry, in an unsettled state, was for many years employed with
great and extensive success, both in London, and in several parts of the
country; but he was no where fixed so long, or with such entire
satisfaction to himself, and apparent advantage to others, as at
Kidderminster. His abode there was indeed interrupted, partly by his bad
health, but chiefly by the calamities of a civil war, yet in the whole
it amounted to sixteen years; nor was it by any means the result of his
own choice, or that of the inhabitants of Kidderminster, that he never
settled there again, after his going from thence in 1660. Before his
coming thither the place was overrun with ignorance and profaneness;
but, by a Divine blessing on his wise and faithful cultivation, the
fruits of righteousness sprung up in a 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 accustomed, a person in
passing through the town, in the intervals of public worship, might
overhear hundreds of families engaged in singing psalms, reading the
Scriptures and other good books, or such sermons as they had wrote down,
while they heard them from the pulpit. His care of the souls committed
to his charge, and the success of his labors among them, were truly
remarkable; for the number of his stated communicants rose to six
hundred, of whom he himself declared, there were not twelve concerning
whose sincere piety he had not reason to entertain good hopes. Blessed
be God the religious spirit which was thus happily introduced, is yet to
be traced in the town and neighborhood in some degree; (O that it were
in a greater!) and in a proportion as that spirit remains, the name of
Mr. Baxter continues in the most honorable and affectionate remembrance.

As a writer, he has the approbation of some of his greatest
cotemporaries, who best knew him, and were under no temptations to be
partial in his favor.——Dr. Barrow said, "His practical writings were
never mended, and his controversial ones seldom confuted."——With a view
to his casuistical writings, the honorable Robert Boyle, Esq. declared,
"He was the fittest man of the age for a casuist, because he feared no
man's displeasure, nor hoped for any man's preferment."——Bishop Wilkins
observed of him, "that he had cultivated every subject he had handled;
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 discourses, particularly that celebrated piece, his Call
to the unconverted.——Dr. Manton, as he freely expressed it, "thought Mr.
Baxter came nearer the apostolical writings than any man in the age."
And it is both as a preacher, and a writer, that Dr. Bates considers
him, when, in his funeral sermon for him, he says, "In his sermons there
was a rare union of arguments and motives, to convince the mind and gain
the heart. All the fountains of reason and persuasion were open to his
discerning eye. There was no resisting the force of his discourses,
without denying reason and Divine revelation. He had a marvellous
facility and copiousness in speaking. There was a noble negligence in
his style, for his great mind could not stoop to the affected eloquence
of words; he despised flashy oratory; but his expressions were clear and
powerful, so convincing the understanding, so entering into the soul, so
engaging the affections, that those were as deaf as adders who were not
charmed by so wise a charmer. He was animated with the Holy Spirit, and
breathed celestial fire, to inspire heat and life into dead sinners, and
to melt the obdurate in their frozen tombs. His books, for their number,
(which it seems was more than one hundred and twenty,) and variety of
matter in them, make a library. They contain a treasure of
controversial, casuistical, and practical divinity. 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
attentive." To these testimonies may not improperly be added that of the
editors of his _practical works_ in four folio volumes; in the preface
to which they say, "perhaps there are no writings among us that have
more of a true Christian spirit, a greater mixture of judgment and
affection, or a greater tendency to revive pure and undefiled religion;
that have been more esteemed abroad, or more blessed at home, for the
awakening the secure, instructing the ignorant, confirming the wavering,
comforting the dejected, recovering the profane, or improving such as
are truly serious, than the practical works of this Author." Such were
the apprehensions of eminent persons, who were well acquainted with Mr.
Baxter and his writings. It is therefore the less remarkable that Mr.
Addison, from an accidental and very imperfect acquaintance, but with
his usual pleasantness and candor, should mention the following
incident; "I once met with a page of Mr. Baxter. Upon the perusal of it,
I conceived so good an idea of the author's piety, that I bought the
whole book."

Whatever other causes might concur, it must chiefly be ascribed to Mr.
Baxter's distinguishing reputation as a preacher and a writer, that
presently after the restoration he was appointed one of the chaplains in
ordinary to King Charles II, and preached once before him in that
capacity; as also, that he had an offer made him by the Lord Chancellor
Clarendon, of the bishopric of Hereford, which, in a respectful letter
to his Lordship, he saw proper to decline.

The Saint's Rest is deservedly esteemed one of the most valuable parts
of his practical works. He wrote it when he was far from home, without
any book to consult but his Bible, and in such an ill state of health,
as to be in continual expectation of death for many months; and
therefore, merely for his own use, he fixed his thoughts on this
heavenly subject, "which (says he) hath more benefitted me than all the
studies of my life." At this time he could be little more than thirty
years old. He afterward preached over the subject in his weekly lecture
at Kidderminster, and in 1650 he published it; and indeed it appears to
have been the first that ever he published of all his practical
writings. Of this book Dr. Bates says, "It was written by him when
languishing in the suspense of life and death, but has the signatures of
his holy and vigorous mind. To _allure our desires_, he unveils the
sanctuary above, and discovers the glories and joys of the blessed in
the Divine presence, by a light so strong and lively, that all the
glittering vanities of this world vanish in that comparison, and a
sincere believer will despise them, as one of mature age does the toys
and baubles of children. To _excite our fears_, he removes the screen,
and makes the everlasting fire of hell so visible, and represents the
tormenting passions of the damned in those dreadful colors, that, if
duly considered, would check and control the unbridled licentious
appetites of the most sensual wretches."

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

Among the instances of persons that dated their true conversion from
hearing the sermons on the Saint's Rest, when Mr. Baxter first preached
them, was the Rev. Mr. Thomas Doolittle, M. A. who was a native of
Kidderminster, and at that time a scholar, about seventeen 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 something on a Lord's day, he obeyed with
great reluctance, and the next day returned home, with an earnest desire
that he might not apply himself to any thing as the employment of life,
but serving Christ in the ministry of the gospel. His praise is yet in
the churches, for his pious and useful labors, as a minister, a tutor,
and a writer.

In the life of the Rev. Mr. John Janeway, Fellow of King's College
Cambridge, who died in 1657, we are told, that his conversion was, in a
great measure, occasioned by his reading several parts of the Saint's
Rest. And in a letter which he afterwards wrote to a near relative,
speaking with a more immediate reference to that part of the book which
treats of _Heavenly Contemplation_, he says, "There is a duty, which, if
it were exercised, would dispel all cause of melancholy; I mean,
heavenly meditation, and contemplation of the things which true
Christian religion tends to. If we did but walk closely with God one
hour in the 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 overvalued, 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 contemplation, 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 Alleine, of Taunton, so frequently quoted in
conversation, with this solemn introduction, "Most divinely says that
man of God, holy Mr. Baxter."

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

In the life of the Rev. Mr. Matthew Henry, we have the following
character given us of Robert Warburton, Esq. of Grange, the son of the
eminently religious judge Warburton, and the father of Mr. Matthew
Henry's second wife. "He was a gentleman that greatly 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 parlor; he spent the greatest part of his time
in reading and prayer."

In the life of that honorable and most religious knight, Sir Nathaniel
Barnardiston, we are told, "that 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 delight to read Mr. Baxter's
Saint's Everlasting Rest, and preparation thereunto; which was esteemed
a gracious event of Divine providence sending it as a guide to bring him
more speedily and directly to that rest."

Besides persons of eminence, to whom this book has been precious and
profitable, we have an instance in the Rev. Mr. James Janeway's Token
for Children, of a little boy, whose piety was so discovered and
promoted by reading it, as the most delightful book to him next the
Bible, that the thoughts of everlasting rest seemed, even while he
continued in health, to swallow up all other thoughts; and he lived in a
constant preparation for it, and looked more like one that was ripe for
glory, than an 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 by 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 I 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. Flavell affectionately says, "Mr. Baxter is almost
in heaven; living 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 Selfdenial, "I must say, that of
all the books which I have written, I peruse none so often for the use
of my own soul in its daily work, as my Life of Faith, this of
Selfdenial, and the last part of the Saint's Rest." On the whole, it is
not without good reason that Dr. Calamy remarks concerning it, "This is
a book, for which multitudes will have cause to bless God for ever."

This excellent and useful book now appears in the form of an abridgment;
and therefore, it is 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 smaller size, I have been very desirous
to do justice to the author, and at the same time promote the pleasure
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 the prefaces,
dedications, and various allusions to some peculiar circumstances 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 performance may
appear, the labor of it (if it may be called a labor) has been, I bless
God, one of the most delightful labors of my life.

Certainly the thoughts of everlasting rest may be as delightful to the
souls in the present day, as they have ever been to those of past
generations. I am sure such thoughts are as absolutely necessary now;
nor are temptations to neglect them, either fewer, or weaker now than
formerly. The worth of 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 reasonings 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
Christianity; the delusive names of pleasure would be blotted out by the
glorious reality of heavenly joy upon earth; every station and relation
in life would be filled up with the propriety and dignity of serious
religion; every member of society would then effectually contribute to
the beauty and happiness of the whole; and every soul would be ready for
life or death, for one world or another, in a well grounded and cheerful
persuasion of having secured a title to that rest which remaineth to the
people of God.

B. F.
_Kidderminster, Dec. 25, 1758._

CONTENTS.

CHAP. I.

_The introduction to the Work, with some account of the nature of the
Saint's Rest._

The Apostle's design in the text, 25
The Saint's Rest defined, 27
What this rest presupposes, ibid
What this rest contains, 29
1. A ceasing from means of grace, 30
2. A perfect freedom from all evils, ibid
3. The saint's personal perfection in body and soul, ibid
4. The nearest enjoyment of God the chief good, 31
5. All the powers of the body active in this enjoyment, 34
And all the powers of the soul; as, knowledge, 35
Memory, love, and joy, 36-42

CHAP. II.

_The great Preparatives to the Saint's Rest._

The happiness of having a way into Paradise open, 43
1. The glorious appearing of Christ opens the way, ibid
2. The general resurrection, 46
3. The last judgment, 47
4. The saint's coronation, 50

CHAP. III.

_The Excellencies of the Saint's Rest._

1. It is the purchased possession, 53
2. It is a free gift, 54
3. It is peculiar to saints, 56
4. It is an association with saints and angels, 57
5. It derives its joys immediately from God himself, 58
6. It will be seasonable, 59
7. It will be suitable, 60
8. It will be perfect, without sin or suffering, 62
9. It will be everlasting, 68

CHAP. IV.

_The Character of the Persons for whom this Rest is designed._

'Tis wonderful it should be designed for mortals, 71
1. The people of God, who shall enjoy it, are chosen from eternity, 72
2. They are given to Christ, ibid
3. They are born again, ibid
4. They are deeply convinced of the evil of sin, 73
their misery by sin, the vanity of the creatures, 74
and the all-sufficiency of Christ, 75
5. Their will is proportionably changed, 76
6. They engage in covenant with Christ, 77
7. They persevere in their engagements, 78
The reader is invited to self-examination, ibid
That the people of God shall enjoy this rest, and 80
none but they, is further proved by Scripture; 82
and that they shall not enjoy it till they come to
another world, 83
where their souls shall enjoy it while separated
from their bodies. 84

CHAP. V.

_The misery of those that lose the Saint's Rest._

The reader, if unregenerate, urged to consider this loss, 89
1. They lose the personal perfections of the saints; 91
2. God himself; ibid
3. All delightful affections towards God; 92
4. The blessed society of angels and glorified spirits, ibid
Their loss will be greatly aggravated, by having
1. Their understanding cleared; 94
2. Also enlarged: ibid
3. Their consciences brought to a true and close application: 95
4. Their affections more lively: 96
5. Their memories strengthened. ibid

CHAP. VI.

_The misery of those, who, besides losing the Saint's Rest, lose the
enjoyments of time, and suffer the torments of hell._

The enjoyments of time, which the damned lose, 103
1. Their presumptuous belief of their interest in God and Christ; 104
2. All their hopes; ibid
3. All their peace of conscience: 106
4. All their carnal mirth: 107
5. All their sensual delights, ibid
The torments of hell which the damned suffer, 108
1. The principal author of them is God himself, 109
2. The place or state of torment: ibid
3. These torments are the effects of Divine vengeance, 110
4. God will take pleasure in executing them; ibid
5. God's executioners are Satan and sinners themselves, 111
6. These torments will be universal; ibid
7. Without any mitigation; 112
8. And eternal, 113
The sinner convinced of his folly in venturing on hell, 114
And entreated to fly for safety to Christ. 115

CHAP. VII.

_The necessity of diligently seeking the Saint's Rest._

This rest is surprisingly neglected, 118
by the worldly minded, ibid
the profane multitude, 120
Formal professors, 121
and by the godly themselves, 122
whether magistrates, ministers, 123
or people, 124
The author mourns the neglect, 125
and excites the reader to diligence by many considerations, 126
Awakening questions proposed to the ungodly, 133
and also to the godly. 137

CHAP. VIII.

_How to discern our title to the Saint's Rest._

Men's folly in not inquiring after a title to it, 139
Their cause for terror while destitute of it, 141
Self-examination is urged; 142
1. From the possibility of arriving at certainty, 143
2. From the hinderances to self-examination by Satan, ibid
by wicked men, 144
by our own hearts; 145
nor does self-examination soon bring assurance; 146
nor do all true Christians attain to it, ibid
3. From considering how easy, common, and dangerous it is to be
mistaken; that trying is safer than neglect; that God will
try us soon, and to try ourselves will be profitable, 150
Directions are given how to try, 153
Marks for trial; as, do we make God our chief good? 155
Do we heartily accept of Christ for our Lord and Savior? 156
The great importance of these two marks. 158

CHAP. IX.

_The duty of the people of God to excite others to seek this Rest._

This duty is lamentably neglected: 159
1. It consists in pitying the misery of men's souls; 160
2. In giving religious instruction; ibid
3. In promoting their profit by public ordinances, 165
Why this duty is so much neglected, 166
Objections against it answered, 168
The discharge of it urged; especially, 169
on men of knowledge, learning, and utterance, 173
on such as are acquainted with sinners, ibid
on physicians that attend dying men, 174
on the wealthy and powerful, ibid
on ministers, and those that have children and servants. 175

CHAP. X.

_The Saint's Rest is not to be expected on earth._

The sin and folly of expecting rest here, appears 180
By the reasonableness of present afflictions; 181
1. They are the way to rest; ibid
2. They keep us from mistaking it; ibid
3. And from losing our way to it; 182
4. They quicken our pace towards it; ibid
5. They chiefly incommode our flesh; and 183
6. Under them are often the best foretastes of rest, ibid
By the unreasonableness of resting in present comforts, 185
1. 'Tis idolatry; ibid
2. It contradicts God's end in giving them; ibid
3. 'Tis the way to have them refused, withdrawn, or embittered; 186
4. To be suffered to do this, is the greatest curse; 187
5. 'Tis seeking rest where it is not; ibid
6. The creatures, without God, aggravate our misery; 189
7. And all this is confirmed by experience, ibid
Also by the unreasonableness of our unwillingness to die
and possess the saint's rest. 190

CHAP. XI.

_The importance of leading a heavenly life upon earth._

'Tis reasonable to delight in thinking of heaven, 201
Christians exhorted to it, by considering, 202
1. It will evidence their sincere piety; 203
2. 'Tis the highest excellence of the Christian temper, 204
3. It leads to the most comfortable life; 205
4. 'Tis the best preservative from temptations; 206
5. It will invigorate their graces and duties; 209
6. It will be their best cordial in afflictions; 211
7. It will render them most useful to others; 213
8. It will honor God; 215
9. Without it we disobey the commands, and use the most
gracious and delightful discoveries of the word of God; 216
10. Our hearts should be with God, as his is so much on us; and 217
11. In heaven where we are so much interested; 218
12. Nothing but heaven deserves our hearts. 220

CHAP. XII.

_Directions how to lead a heavenly life upon earth._

I. Avoid the hinderances to such a life: 222
1. Live not in any known sin, ibid
2. Be not earthly minded; 223
3. Beware of the company of the ungodly: 225
4. Be not satisfied with mere notions in religion; 226
5. Take heed of a proud spirit, 227
6. and a slothful spirit, 229
7. Nor rest in the preparatives to a heavenly life 232
II. Practise the duties which will promote this life, 233
1. Esteem heaven the only treasure and happiness; ibid
2. Labor to know your interest in it, 234
3. And how near it is; 235
4. Frequently and seriously talk of it; 236
5. Strive in every duty to raise your heart nearer to it; 237
6. To the same purpose improve every object and event; 238
7. Be much in the angelical work of praise; 239
8. Maintain believing thoughts of God's infinite love. 240
9. Observe and cherish the motions of God's Spirit, 241
10. Take due care of your bodily health. 242

CHAP. XIII.

_The nature of heavenly contemplation, with the time, place, and
temper fittest for it._

The duty itself recommended to the reader, 244
This duty defined and illustrated, 246
The time fittest for this duty is—stated,—frequent, 248
and seasonable, every day, particularly Lord's 250
days; especially when in a devout temper, or an 251
afflicted state, or in the views of death, 252
The place, fittest for this duty is the most retired, 253
The temper fittest for this duty, is 255
1. When our minds are most clear of the world, ibid
2. And most solemn and serious. 256

CHAP. XIV.

_What use heavenly contemplation makes of consideration, affections,
soliloquy, and prayer._

The reader is invited to heavenly contemplation, 258
To that end consideration is recommended, ibid
Next, the exercise of the affections, particularly 261
1. Love, 262
2. Desire, 265
3. Hope, 267
4. Courage or boldness, 268
5. And joy, 269
These affections need not always be exercised in this order,
nor all at one time, 273
Soliloquy and prayer are also useful in heavenly contemplation. ibid

CHAP. XV.

_Heavenly contemplation assisted by sensible objects, and guarded by a
treacherous heart._

The difficulty of maintaining a lively impression of
heavenly things, 276
Sensible objects may assist heavenly contemplation; 277
1. If we draw strong suppositions from sense; ibid
2. If objects of sense and faith are compared, 278
To guard heavenly contemplation against a treacherous heart,
consider,
1. The heart's backwardness to this duty, 289
2. Its trifling in it, 291
3. Its wandering from it, 292
4. And its too abruptly putting an end to it, ibid

CHAP. XVI.

_Heavenly contemplation exemplified, and the whole work concluded._

A Christian prepared for the work, may contemplate,
"The excellency of heavenly rest; 294
Its nearness dreadful to sinners, joyful to saints, 295
Its dear purchase; 296
And its difference from earth, ibid
He may plead with his heart, 298
May banish unbelief, ibid
And pity a careless world, 299
He may view heavenly rest as the object of love, ibid
And of joy, 304
He may lament his heart's indisposition to such joy, ibid
He may view heavenly rest, as the object of desire," 310
Evil consequences of neglecting such contemplation, 317
Saints excited to be constant in it, 318
The author's concluding prayer, 319

THE
SAINT'S EVERLASTING REST.

Hebrews iv, 9. _There remaineth therefore a rest to the people of God._

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. § 3. 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 perfections, both in body
and soul; § 8. (4.) The nearest enjoyment of God the Chief Good;
§ 9-14. (5.) A sweet and constant action of all the powers of soul and
body in this enjoyment of God; as, for instance, bodily senses,
knowledge, memory, love, joy, together with a mutual love and joy.
§ 15. The Author's humble reflection on the deficiency of this account.

§ 1. It was not only our interest in God, and actual enjoyment of him,
which was lost in Adam's fall, but all spiritual knowledge of him, and
true disposition towards such a felicity. When the Son of God comes with
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 as an hundred pounds, it
was so far above what himself possessed: So men will hardly now believe
there is such a happiness as once they had, much less as Christ hath now
procured. When God would give the Israelites his Sabbaths of rest, in a
land of rest, he had more ado to make them believe it, than to overcome
their enemies, and procure it for them. And when they had it, only as a
small intimation and earnest of an incomparably more glorious rest
through Christ, they yet believe no more than they possess, but say,
with the glutton at the feast, _Sure there is no other heaven but this_!
Or, if they expect more by the Messiah, it is only the increase of their
earthly felicity. The apostle bestows most of this epistle against this
distemper, and clearly and largely proves, that the end of all
ceremonies and shadows, is to direct them to Jesus Christ the substance;
and that the rest of Sabbaths, and Canaan, should teach them to look for
a farther rest, which indeed is their happiness. My text is his
conclusion, after divers arguments; a conclusion, which contains the
ground of all the believer's comfort, the end of all his duty and
sufferings, the life and sum of all gospel promises and Christian
privileges. What more welcome to men, under personal afflictions, tiring
duties, successions of sufferings, than rest? It is not our comfort
only, but our stability. Our liveliness in all duties, our enduring
tribulation, our honoring of God, the vigor of our love, thankfulness,
and all our graces; yea, the very being of our religion and
Christianity, depend on the believing serious thoughts of our rest. And
now, Reader, whatever thou art, young or old, rich or poor, I intreat
thee, and charge thee, in the 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 dismiss
them with a bare approbation; but that thou set upon this work, and take
God in Christ for thy only rest, and fix thy heart upon him above all.
May the living God, who is the portion and rest of his saints, make
these our carnal minds so spiritual, and our earthly hearts so heavenly,
that loving him, and delighting in him, may be the work of our lives;
and that neither I that write, nor you that read, this book, may ever be
turned from this path of life; _lest a promise being left us of entering
into his rest, we should come short of it_, through our own unbelief
or negligence![1]

[Footnote 1] Hebrews iv, 1.

§ 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 both soul and body most fully after the resurrection 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. ii; its excellencies, chap. iii; and chap. iv, the
persons for whom it is designed. Farther to illustrate the subject, some
description will be given, chap. v, of their misery who lose this rest;
and, chap. vi, who also lose the enjoyments of time, and suffer the
torments of hell. Next will be shewed, chap. vii, the necessity of
diligently seeking this rest; chap. viii, how our title to it may be
discerned; chap. ix, that they who discern their title to it should help
those that cannot; and, chap. x, that this rest is not to be expected on
earth. It will then be proper to consider, chap. xi, the importance of a
heavenly life upon earth; chap. xii, how to live a heavenly life upon
earth; chap. xiii, the nature of heavenly contemplation, with the time,
place, and temper fittest for it; chap. xiv, what use heavenly
contemplation makes of consideration, affections, soliloquy, and prayer;
and likewise, chap. xv, how heavenly contemplation may be assisted by
sensible 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 presupposed in the nature of this
rest; as, for instance,—that mortal men are the persons seeking it. For
angels and glorified spirits have it already, and the devils and damned
are past hope.—That they choose God only for their end and happiness. He
that takes any thing else for his happiness, is out of the way the first
step.—That they are distant from this end. This is the woeful case of
all mankind since the fall. When Christ comes with regenerating grace,
he finds no man sitting still, but all posting to eternal ruin, and
making haste towards hell; till, by conviction, he first brings them to
a stand, and then by conversion, turns their hearts and lives sincerely
to himself.—This end, and its excellency, is supposed to be known, and
seriously intended. An unknown good moves not to desire or endeavor. And
not only a distance from this rest, but the true knowledge of this
distance, is also supposed. They that never yet knew they were without
God, and in the way to hell, did never yet know the way to heaven. Can a
man find he hath lost his God, and his soul, and not cry out, _I am
undone_? The reason why so few obtain this rest, is, they will not be
convinced, that they are, in point of title, distant from it; and, in
point of practice, contrary to it. Who ever sought for that, which he
knew not he had lost? _They that be whole need not a physician, but they
that are sick._[2]—The influence of a superior moving cause is also
supposed; else we shall all stand still, and not move toward our rest.
If God move us not, we cannot move. It is a most necessary part of our
Christian wisdom, to keep our subordination to God and dependence on
him. _We are not sufficient of ourselves to think any thing as of
ourselves, but our sufficiency is of God._[3] _Without me_, says Christ,
_ye can do nothing_.[4]—It is next supposed, that they who seek this
rest, have an inward principle of spiritual life. God does not move men
like stones, but he endows them with life, not to enable them to move
without him, but in subordination to himself the first mover. And
farther, this rest supposes such an actual tendency of soul towards it,
as is regular and constant, earnest and laborious. He that hides his
talent shall receive the wages of a slothful servant. Christ is the
door, the only way to this rest. But _strait is the gate, and narrow is
the way_;[5] and we must _strive_, if we will _enter, for many will seek
to enter in, and shall not be able_;[6] which implies that _the kingdom
of heaven suffereth violence_.[7] Nor will it bring us to the end of the
saints, if we _begin in the spirit, and end in the flesh_.[8] _He_ only
_that endureth to the end shall be saved_.[9] 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._[10] The remainder of our old nature will much weaken and
interrupt these desires, but never overcome them. And considering the
opposition to our desires, from the contrary principles in our nature,
and from the weakness of our graces, together with our continued
distance from the end, our tendency to that end must be laborious, and
with all our might.—All these things are presupposed, in order to a
Christian's obtaining an interest in heavenly rest.

[Footnote 2] Matthew ix, 12.

[Footnote 3] 2 Corinthians iii, 5.

[Footnote 4] John xv, 5.

[Footnote 5] Matthew vii, 13.

[Footnote 6] Luke xiii, 24.

[Footnote 7] Matthew xi, 12.

[Footnote 8] Galatians iii, 3.

[Footnote 9] Matthew xxiv, 13.

[Footnote 10] Matthew vi, 21.

§ 4. Now we have ascended these steps into the outward court, may we
look within the vail? May we shew 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
understood 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 inheritance! Not as to Balaam only, whose eyes were opened to see
the goodliness of Jacob's tents, and Israel's tabernacles, where he had
no portion, and from whence must come his own destruction! Not as to
Moses, who had only a discovery, instead of possession, and saw the land
which he never entered! But as the pearl was revealed to the merchant in
the gospel, 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 shewed him which should be his own possession!—The
things contained in heavenly rest are such as these;—a ceasing from
means of grace;—a perfect freedom from all evils;—the highest degree of
the saint's personal perfection, both of body and soul;—the nearest
enjoyment of God the chief good; and a sweet and constant action of all
the powers of body and soul in this enjoyment of God.

§ 5. (1.) One thing contained in heavenly rest is, the ceasing from
means of grace. When we have obtained the haven, we have done sailing.
When the workman receives his wages, it is implied he has done his work.
When we are at our journey's end, we have done with the way. _Whether
prophecies, they shall fail; whether tongues, they shall cease; whether
knowledge it_ also, so far as it had the nature of means, _shall vanish
away_.[11] There shall be no more prayer, because no more necessity, but
the full enjoyment of what we prayed for. Neither shall we need to fast
and weep, and watch any more, being out of the reach of sin and
temptations. Preaching is done; the ministry of man ceaseth; sacraments
become useless; the laborers are called in, because the harvest is
gathered, the tares burned, and the work finished; the unregenerate past
hope, and the saints past fear, for ever.

[Footnote 11] 1 Corinthians xiii, 8.

§ 6. (2.) There is in heavenly rest a perfect freedom from all evils.
All the evils that accompanied us through our course, and which
necessarily follow our absence from the chief good: Besides our freedom
from those eternal flames, and restless miseries, which the neglecters
of Christ and grace must remedilessly endure; a 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_.[12] And doubtless there is not such a thing as
grief and sorrow known there: Nor is there such a thing as a pale face,
a languid body, feeble joints, unable infancy, decrepit age, peccant
humors, painful or pining sickness, griping fears, consuming cares, nor
whatsoever deserves the name of evil. We did _Weep and lament_, when
_the world did rejoice_; but our _sorrow is turned into joy, and_ our
_joy shall no man take from_ us.[13]

[Footnote 12] Revelation xxi, 27, xxii, 15.

[Footnote 13] John xvi, 20, 22.

§ 7. (3.) Another ingredient of this rest is, the highest degree of the
saint's personal perfection, both of body and soul. Were the glory ever
so great, and themselves not made capable of it, by a personal
perfection suitable thereto, it would be little to them. _Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him._[14] 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.

[Footnote 14] 1 Corinthians ii, 9.

§ 8. (4.) The principal part of this rest, is our nearest enjoyment of
God the chief good. And here, reader, wonder not if I be at a loss; and
if my apprehensions receive but little of that which is in my
expressions. If _it did not appear_, to the beloved disciple, _what we
shall be_, but only in general, that _when Christ shall appear, we shall
be like him_,[15] no wonder if I know little. When I know so little of
God, I cannot much know what it is to enjoy him. If I know so little of
spirits, how little of the Father of spirits, or the state of my own
soul, when advanced to the enjoyment of him? I stand and look upon an
heap of ants, and see them all with one view; they know not me, my
being, nature, or thoughts, though I am their fellow-creature; how
little then must we know of the great Creator, though he with one view
clearly beholds us all? A glimpse the saints _behold as in a glass_;[16]
which makes us capable of some poor, dark apprehensions of what we shall
behold in glory. If I should tell a worldling what the holiness and
spiritual joys of the saints on earth are, he cannot know; for grace
cannot be clearly known without grace; how much less could he conceive
it, should I tell him of this glory? But to the saints I may be somewhat
more encouraged to speak; for grace gives them a dark knowledge and
slight taste of glory. If men and angels should study to speak the
blessedness of that state in one word, what could they say beyond this,
that it is the nearest enjoyment of God? O the full joys offered to a
believer in that one sentence of Christ, _Father, I will that those whom
thou hast given me be with me where I am, that they may behold my glory
which thou hast given me_.[17] Every word 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 continually before thee, and that
hear thy wisdom_;[18] then sure they that stand continually before God,
and see his glory, and the glory of the Lamb, are more than happy. To
them will Christ _give to eat of the tree of life_; and _to eat of the
hidden manna_: yea, he will _make them pillars in the temple of God, and
they shall go no more out; and he will write upon them the name of his
God, and the name of the city of his God, which is New Jerusalem, which
cometh down out of heaven from his God, and he will write upon them his
new name_; yea, more, if more may be, he _will grant them to sit with
him in his throne. These are they who came out of great tribulation, and
have washed their robes, and made them white in the blood of the Lamb:
Therefore are they before the throne of God, and serve him day and night
in his temple, and he that sitteth on the throne shall dwell among them:
The Lamb which is in the midst of the throne shall feed them, and shall
lead them unto living fountains of water; and God shall wipe away all
tears from their eyes._[19] O blind, deceived world! Can you shew us
such a glory? This is the city of our God, where _the tabernacle of God
is with men, and he will dwell with them, and they shall be his people,
and God himself shall be with them, and be their God. The glory of God
shall lighten it, and the Lamb is the light thereof. And there shall be
no more curse; but the throne of God and of the Lamb shall be in it; and
his servants shall serve him, and they shall see his face, and his name
shall be in their foreheads. These sayings are faithful and true, and
the things which must shortly be done._[20] And now we say, as
Mephibosheth, _let_ the world _take all, forasmuch as our Lord will come
in peace_.[21] _Rejoice_ therefore _in the Lord, O ye righteous_, and
say with his servant David, _the Lord is the portion of mine
inheritance: The lines are fallen unto me in pleasant places; yea, I
have a goodly heritage. I have set the Lord always before me, because he
is at my right hand I shall not be moved. Therefore my heart is glad,
and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt
not leave my soul in hell, neither wilt thou suffer thine Holy One to
see corruption. Thou wilt shew me the path of life; in thy presence is
fulness of joy, at thy right hand there are pleasures for evermore._[22]
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 preferment in this life, as scripture sets it
forth, had it not been the express truth of God. How indecent to talk of
being _Sons of God—speaking to him—having fellowship with him—dwelling
in him and he in us_;[23] if this had not been God's own language? How
much less durst we have once thought of _shining forth as the sun_—of
being _joint heirs with Christ_—of _judging the world_—of _sitting on
Christ's throne_—of being _one in him and the Father_;[24] if we had not
all this from the mouth, and under the hand, of God? _But hath he said,
and shall he not do it? Hath he spoken, and shall he not make it
good?_[25] Yes, as the Lord God is true, _thus shall it be done to the
man whom_ Christ _delighteth to honor_.[26] Be of good cheer, Christian,
the time is near, when God and thou shalt be near, and as near as thou
canst well desire. Thou shalt dwell in his family. Is that enough? It is
better to _be a door-keeper in the house of God, than to dwell in the
tents of wickedness_.[27] Thou shalt ever stand before him, about his
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_.[28]

[Footnote 15] 1 John iii, 2.

[Footnote 16] 2 Corinthians iii, 18.

[Footnote 17] John xvii, 24.

[Footnote 18] Kings x, 8.

[Footnote 19] Revelation ii, 7, 17. iii, 12, 21. vii, 14, 15, 17.

[Footnote 20] Revelation xxi, 24. xxii, 3, 4, 6.

[Footnote 21] 2 Samuel xix, 30.

[Footnote 22] Psalm xxxi, 1. xvi, 5, 6, 8, 11.

[Footnote 23] 1 John iii, 1. Genesis xviii, 27. 1 John i, 3. iv, 16.

[Footnote 24] Matthew xiii, 43. Romans viii, 17. 1 Corinthians vi, 2.
Revelation iii, 21. John xvii, 21.

[Footnote 25] Numbers xxiii, 19.

[Footnote 26] Esther vi, 11.

[Footnote 27] Psalm lxxxvi, 10.

[Footnote 28] John xvii, 21-23.

§ 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._[29] If
grace makes a Christian differ so much from what he was, as to say, _I
am not the man I was_; how much more will glory make us differ? As much
as a body spiritual, above the sun in glory, exceeds these frail,
noisome, diseased lumps of flesh, so far shall our senses exceed those
we now possess. Doubtless as God advanceth our senses, and enlargeth our
capacity, so will he advance the happiness of those senses, and fill up
with himself all that capacity. Certainly the body should not be raised
up and continued, if 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
everlasting benefits of the purchase. O blessed employment of a
glorified body! To stand before the throne of God and the Lamb, and to
sound forth for ever, _Thou art worthy, O Lord, to receive glory, and
honor, and power. Worthy is the Lamb that was slain, to receive power,
and riches, and wisdom, and strength, and honor, and glory, and
blessing; for thou hast redeemed us to God by thy blood, out of every
kindred, and tongue, and people, and nation, and hast made us unto our
God kings and priests. Alleluia; salvation, and glory, and honor, and
power, unto the Lord our God. Alleluia, for the Lord God omnipotent
reigneth._ O Christians! this is the blessed rest; a rest, as it were,
without rest; for _they rest not day and night, saying, Holy, holy, holy
Lord God Almighty, who was, and is, and is to come_.[30]—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. As the bodily senses have their proper action,
whereby they receive and enjoy their objects, so does the soul in its
own action enjoy its own object, by knowing, remembering, loving, and
delightful joying. This is the soul's employment. By these eyes it sees,
and by these arms it embraces.

[Footnote 29] 1 Corinthians xv, 50, 44, 37, 38.

[Footnote 30] Revelation iv, 11. v, 12, 9, 10. xix, 1, 6. iv, 8.

§ 10. Knowledge of itself is very desirable. As far as the rational soul
exceeds the sensitive, so far the delights of a philosopher, in
discovering the secrets of nature, and knowing the mystery of sciences,
exceed the delights of the glutton, the drunkard, the unclean, and of
all the voluptuous sensualists whatsoever. So excellent is all truth.
What then is their delight who know the God of truth? How noble a
faculty of the soul is the understanding? It can compass the earth; it
can measure the sun, moon, stars, and heaven; it can foreknow each
eclipse to a minute, many years before. But this is the top of all its
excellency, that it can know God, who is infinite, who made all these; a
little here, and more, much more hereafter. O the wisdom and goodness of
our blessed Lord! He hath created the understanding with a natural bias
and inclination to truth; as its object; and to the prime truth, as its
prime object. Christian, when, after long gazing 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_?[31] Art thou not, with Peter, ready to say,
"_Master, it is good to be here_"?[32] Oh that I might dwell in this
mount! O that I might ever see what I now see! Didst thou never look so
long upon the Sun of Righteousness, till thine eyes were dazzled with
his astonishing glory? And did not the splendor of it make all things
below seem black and dark to thee? Especially in thy day of suffering
for Christ, when he usually appears most manifestly to his people, didst
thou never _see_ one _walking in the midst of the fiery furnace_ with
thee _like the Son of God_?[33] Believe me, Christians, yea, believe
God; you that have known most of God in Christ here, it is as nothing to
what you shall know; it scarce, in comparison of that, deserves to be
called knowledge. For as these bodies, so that knowledge must cease,
that a more perfect may succeed. _Knowledge shall vanish away. For we
know in part. But when that which is perfect is come, then that which is
in part shall be done away. When I was a child, I spake as a child, I
understood as a child, I thought as a child; but when I became a man, I
put away childish things. For now we see through a glass darkly, but
then face to face; now I know in part, but then shall I know even as
also I am known._[34] Marvel not therefore, Christians, how it can be
_life eternal, to know God and Jesus Christ_.[35] To enjoy God and
Christ, is eternal life; and the soul's enjoying is in knowing. They
that savor only of earth, and consult only 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._[36]

[Footnote 31] 2 Corinthians xii, 2-4.

[Footnote 32] Mark ix, 5.

[Footnote 33] Daniel iii, 25.

[Footnote 34] Corinthians xiii, 8-12.

[Footnote 35] John xvii, 3.

[Footnote 36] 1 John v, 19, 20.

§ 11. The memory will not be idle, or useless in this blessed work. From
that height the saint can look behind him, and before him. And to
compare past with present things, must needs raise in the blessed soul
an inconceivable esteem and sense of its condition. To stand on that
mount, whence we can see the Wilderness and Canaan, both at once; to
stand in heaven, and look back on earth, and weigh them together in the
balance of a comparing sense and judgment, how must it needs transport
the soul, and make it cry out, "Is this the 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 Spirit's workings? Have the gales of grace blown me
into such an harbor? Is it hither that Christ hath allured my soul? O
blessed way, and thrice blessed end! Is this the glory which the
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 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 camest so unwillingly to? Was duty wearisome? Was
the world too good to lose? Didst thou stick at leaving all, denying
all, and suffering any thing, for this? Wast thou loth to die, to come
to this? O false heart, thou hadst almost betrayed me to eternal flames,
and lost me this glory! Art thou not now ashamed, my soul, that ever
thou didst question that love which brought thee hither? That thou wast
jealous of the faithfulness of thy Lord? That thou suspectedst his love,
when thou shouldst only have suspected thyself? That ever thou didst
quench a motion of his Spirit? And that thou shouldst misinterpret those
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 for ever."

§ 12. But oh! the full, the near, the sweet enjoyment, is that of love.
_God is love, and he that dwelleth in love, dwelleth in God, and God in
him._[37] 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 eye will
affect thy heart, and the continual viewing of that perfect beauty will
keep thee in continual transports of love. Christians, doth it not now
stir up your love to remember all the experiences of his love! Doth not
kindness melt you, and the sunshine of Divine goodness warm your frozen
hearts? What will it do then, when you shall live in love, and have all
in him, who is all? Surely love is both work and wages. What a high
favor, that God will give us leave to love him? That he will be embraced
by those, who have embraced lust and sin before him! But more than this,
he returneth love for love; nay, a thousand times more. Christian, thou
wilt be then brimfull 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 before thou lovedst, and will not he continue now? Did he
love thee, an enemy? thee, a sinner? thee, who even loathedst thyself;
and own thee, when thou didst disclaim thyself? And will he not now
immeasurably love thee, a son? thee, a perfect saint? thee, who
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, hungry, tempted, scorned, scourged, buffeted, spit
upon, crucified, pierced; which did fast, pray, teach, heal, weep,
sweat, bleed, die;—that love will eternally embrace thee. When perfect
created love, and most perfect uncreated love, meet together, it will
not be like Joseph and his brethren, who lay upon one another's necks
weeping; it will be loving and rejoicing, not loving and sorrowing: Yet
it will make Satan's court ring with the news, that Joseph's brethren
are come, that the saints are arrived safe at the bosom of Christ, out
of the reach of hell for ever: nor is there any such love as David's and
Jonathan's, breathing out its last into sad lamentations for a forced
separation. Know this, believer, to thy everlasting comfort, if those
arms have once embraced thee, neither sin, nor hell, can get thee thence
for ever. Thou hast not to deal with an inconstant creature but with him
_with whom is no variableness, nor shadow of turning_.[38] 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?[39] 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_.[40] And now are
we not left in the apostle's admiration. _What shall we say to these
things?_[41] Infinite love must needs be a mystery to a finite capacity.
No wonder _angels desire to look into_ this mystery.[42] 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_;[43] the
saint's everlasting rest must consist in the enjoyment of God by love.

[Footnote 37] 1 John iv, 16.

[Footnote 38] James i, 17.

[Footnote 39] Romans viii, 35.

[Footnote 40] Romans viii, 38, 39.

[Footnote 41] Romans viii, 31.

[Footnote 42] 1 Peter i, 12.

[Footnote 43] Ephesians iii, 18, 19.

§ 13. Nor hath joy the least share in this fruition. 'Tis that, which
all the former lead to, and conclude in; even the inconceivable
complacency which the blessed feel in their seeing, knowing, loving, and
being beloved of God. This is the _white stone which no man knoweth,
saving he that receiveth it_.[44] Surely this is the joy which a
_stranger doth not intermeddle with_.[45] All Christ's ways of mercy
tend to, and end in, the saint's joys. He wept, sorrowed, suffered, that
they might rejoice; he sendeth the Spirit to be their Comforter; he
multiplies promises; he discovers their future happiness, _that their
joy may be full_.[46] 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_.[47] _He chastens them, that he may give them
rest._[48] He makes it their duty to _rejoice in him alway, and again_
commands them to _rejoice_.[49] He never brings them into so low a
condition, wherein he does not leave them more cause of joy than sorrow.
And hath the Lord such a care of our comfort here? O what will that joy
be, where the soul being perfectly prepared for joy, and joy prepared by
Christ for the soul, it shall be our work, our business, eternally to
rejoice! It seems the saint's joy shall be greater than the damned's
torment; for their torment is the torment of creatures, _prepared for
the devil and his angels_;[50] but our joy is _the joy of our Lord_.[51]
_The_ same _glory which the Father gave the Son, the Son hath given
them_,[52] _to sit with him in his throne, even as he is set down with
his Father in his throne_.[53] Thou, poor soul, who prayest for joy,
waitest for joy, complainest for want of joy, longest for joy; thou then
shalt have full joy, as much as thou canst hold, and more than ever thou
thoughtest on, or thy heart desired. In the mean time walk carefully,
watch constantly, and then let God measure out to thee thy times and
degrees of joy. It may be he keeps them till thou hast more need. Thou
hadst better lose thy comfort than thy safety. If thou shouldst die full
of fears and sorrows, it will be but a moment, and they are all gone,
and concluded in joy inconceivable. As _the joy of the hypocrite_, so
the fears of the upright are _but for a moment. God's anger endureth but
a moment; in his favor is life; weeping may endure for a night, but joy
cometh in the morning._[54] O blessed morning! Poor, humble drooping
soul, how would it fill thee with joy now, if a voice from heaven should
tell thee of the love of God, the pardon of thy sins, and assure thee of
thy part in these joys? What then will thy joy be, when thy actual
possession shall convince thee of thy title, and thou shalt be in heaven
before thou art well aware?

[Footnote 44] Revelation ii, 17.

[Footnote 45] Proverbs xiv, 10.

[Footnote 46] John xvi, 24.

[Footnote 47] John iv, 10, 14.

[Footnote 48] Psalm xciv, 2, 13.

[Footnote 49] Philippians iv, 4.

[Footnote 50] Matthew xxv, 41.

[Footnote 51] Matthew xxv, 21.

[Footnote 52] John xvii, 22.

[Footnote 53] Revelation iii, 21.

[Footnote 54] Job xx, 5. Psalm xxx, 5.

§ 14. And it is not the joy only; it is a mutual joy as well as mutual
love. Is there joy in heaven at thy conversion, and will there be none
at thy glorification? Will not the angels welcome thee thither, and
congratulate thy safe arrival?—Yea, it is the joy of Jesus Christ, for
now he hath the end of his undertaking, labor, suffering, dying, when we
have our joys; _when he is glorified in his saints, and admired in all
them that believe_;[55] when _he sees of the travail of his soul, and is
satisfied_.[56] This is Christ's harvest, when he shall reap the fruit
of his labors, and it will not repent him concerning his sufferings, but
he will rejoice over his purchased inheritance, and his people will
rejoice in him.—Yea, the Father himself puts on joy too, in our joy. As
_we grieve his Spirit_,[57] and _weary him with our iniquities_:[58] 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
fatted calf to eat and be merry_.[59] This is indeed a happy meeting;
but nothing to the embracing and joy of that last and great
meeting.——Yea more; as God doth mutually love and joy, so He makes this
_His_ rest, as it is our rest. What an eternal Sabbatism, when the work
of redemption, sanctification, preservation, glorification, is all
finished, and perfected for ever! _The Lord thy God in the midst of thee
is mighty, He will save, He will rejoice over thee with joy, He will
rest in his love, He will joy over thee with singing._[60] Well may we
then rejoice in our God with joy, and rest in our love, and joy in him
with singing.

[Footnote 55] 2 Thessalonians i, 10.

[Footnote 56] Isaiah liii, 11.

[Footnote 57] Ephesians iv, 30.

[Footnote 58] Isaiah xliii, 24.

[Footnote 59] Luke xv, 20-23.

[Footnote 60] Zephaniah iii, 17.

§ 15. Alas! my fearful heart scarce dares proceed. Methinks I hear the
Almighty's voice saying to me, _Who is this that darkeneth counsel by
words without knowledge_?[61] 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 disclaim and
renounce all these imperfections, _I have uttered that I understood not,
things too wonderful for me, which I knew not_.[62] Yet _I believed, and
therefore have I spoken_.[63] What, Lord, canst thou expect from dust
but levity? or from corruption, but defilement? Though the weakness and
irreverence be the fruit of my own corruption, yet the fire is from
thine altar, and the work of thy commanding. I looked not into thy ark,
nor put forth my hand unto it, without thee. _Wash_ away these stains
also _in the blood of the Lamb_. Imperfect, or none, must be thy service
here. O take thy Son's excuse, _the spirit is willing, but the flesh is
weak_.[64]

[Footnote 61] Job xxxviii, 2.

[Footnote 62] Job xlii, 3, 5, 6.

[Footnote 63] 2 Corinthians iv, 13.

[Footnote 64] Matthew xxvi, 41.

CHAP. II.

The great preparatives to the Saint's Rest.

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

§ 1. The passage of paradise is not now so blocked up, as when the law
and curse reigned. Wherefore finding, _beloved Christians, a new and
living way consecrated for us, through the vail, that is to say, the
flesh of Christ, by which_ we may with _boldness, enter into the
holiest_, I shall _draw near with fuller assurance_:[65] And finding the
_flaming sword_ removed, 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 one_ truly _wise_ and happy; I shall through the
assistance of the Spirit, _take and eat thereof_ myself, _and give_ to
you, according to my power, that you may _eat_. The _porch_ of this
_temple_ is exceeding glorious, and _the gate of it is called
Beautiful_. Here are four things, as the four 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 and solemn 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.

[Footnote 65] Hebrews x, 19, 20, 22.

§ 2. (1.) The most glorious coming and appearance of the Son of God may
well be reckoned into his people's glory. For their sake he came into
the world, suffered, died, rose, ascended, and for their sake it is that
he will return. To this end _will Christ come again to receive his
people unto himself, that where he is, there they may be also_.[66] The
bridegroom's departure was not upon divorce. He did not leave us with a
purpose to return no more. He hath left pledges enough to assure us of
the contrary. We have his word, his many promises, his sacraments, which
_shew forth his death till he come_;[67] and his Spirit, to direct,
sanctify, and comfort, till he return. We have frequent tokens of love
from him, to shew us, he forgets not his promise, nor us. We daily
behold the forerunners of his coming, foretold by himself. We see _the
fig-tree putting forth leaves_, and therefore _know that summer is
nigh_.[68] Though the riotous world _say, my Lord delayeth his
coming_;[69] yet let the saints _lift up their heads, for their
redemption draweth nigh_.[70] Alas, Fellow Christians, what should we do
if our Lord should not return? What a case are we here left in? What,
leave us _in the midst of wolves_,[71] and _among lions_,[72] _a
generation of vipers_,[73] and here forget us? Did he buy us so dear,
and then leave us sinning, suffering, groaning, dying daily, and will he
come no more to us? It cannot be.—This is like our unkind dealing with
Christ, who when we feel ourselves warm in the world, care not for
coming to him: But this is not like Christ's dealing with us. He that
would come to suffer, will surely come to triumph. He that would come to
purchase, will surely come to possess. Where else were all our hopes?
What were become of our faith, our prayers, our tears, and our waiting?
What were all the patience of the saints worth to them? Were we not left
_of all men most miserable_?[74] 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_, that we might have _him_, instead
of all? And will he, think you, after all this, forget us, and forsake
us himself? Far be such a thought from our hearts!—But why staid he not
with his people while he was here? Why? Was not the work on earth done?
Must he not take possession of glory in our behalf? Must he not
intercede with the Father, plead his sufferings, be filled with the
Spirit to send forth, receive authority, and subdue his enemies? Our
abode here is short. If he had staid on earth, what would it have been
to enjoy him for a few days, and then die? He hath more in heaven to
dwell among; even the spirits of many generations. He will have us live
by faith, and not by sight.

[Footnote 66] John xiv, 3.

[Footnote 67] 1 Corinthians xi, 26.

[Footnote 68] Matthew xxiv, 32.

[Footnote 69] Matthew xxiv, 48.

[Footnote 70] Luke xxi, 28.

[Footnote 71] Matthew x, 16.

[Footnote 72] Psalm lvii, 4.

[Footnote 73] Matthew iii, 7.

[Footnote 74] 1 Corinthians xv, 19.

§ 3. O, Fellow Christians, what a day will that be, when we, who have
been kept prisoners by sin, by sinners, by the grave, shall be fetched
out by the Lord himself? It will not be such a coming as his first was,
in poverty and contempt, to be spit upon, and buffeted, and crucified
again. He will not come, O careless world! to be 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_;[75] with
what shoutings 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;[76]
how will the glory of his next appearing constrain all the world to
acknowledge his sovereignty? If, _riding on an ass_, he enter Jerusalem
with hosannas,[77] with what peace and glory will he come toward the New
Jerusalem? If, when he was in _the form of a servant_,[78] they cry out,
_What manner of man is this, that even the winds and the sea obey
him?_[79] 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._[80] To think and speak of that day with
horror, doth well beseem the impenitent sinner, but ill the believing
saint. Shall the wicked behold him and cry, "Yonder is he whose blood we
neglected, whose grace we resisted, whose counsels we refused, whose
government we cast off!" And shall not the saints, with inconceivable
gladness, cry, "Yonder is he whose blood redeemed us, whose Spirit
cleansed us, whose law did govern us, in whom we trusted, and he hath
not deceived our trust; for whom we long waited, and now we see we have
not waited in vain! O cursed corruption! that would have had us turn to
the world, and present things, and say, _Why should we wait for the Lord
any longer?_[81] Now we see, _Blessed are all they that wait for
him_."[82] 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._[83]

[Footnote 75] Luke ii, 13, 14.

[Footnote 76] Matthew ii, 2.

[Footnote 77] Matthew xxi, 5-9.

[Footnote 78] Philippians ii, 7.

[Footnote 79] Matthew viii, 27.

[Footnote 80] Matthew xxiv, 30.

[Footnote 81] 2 Kings vi, 33.

[Footnote 82] Isaiah xxx, 18.

[Footnote 83] Revelation xxii, 17, 20.

§ 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?—Let 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 and flowing of the tides? How many 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, but at the promise.
Contentedly commit these carcasses to a prison, that shall not long
contain them. Let us _lie down in peace_, and take our rest; it will not
be an everlasting night, nor endless sleep. If _unclothing_ be the thing
thou fearest; it is that thou mayest have better _clothing_.[84] If to
be turned out of doors be the thing thou fearest; remember, that when
the _earthly house of this tabernacle is dissolved_, thou hast _a
building of God, an house not made with hands, eternal in the
heavens_.[85] Lay down cheerfully this lump of _corruption_; thou shalt
undoubtedly receive it again in _incorruption_. Lay down freely this
_terrestrial_, this _natural body_; thou shalt receive it again a
_celestial_, a _spiritual body_. Though thou lay it down with great
_dishonor_; thou shalt receive it in _glory_. Though thou art separated
from it through _weakness_; it shall be raised again in mighty _power.
In a moment, in the twinkling of an eye, at the last trump, for the
trumpet shall sound, and the dead shall be raised incorruptible, and we
shall be changed._[86] _The dead in Christ shall rise first. Then they
which are alive and remain, shall be caught up together with them in the
clouds, to meet the Lord in the air._[87] Triumph now, O Christian, in
these promises; thou shalt shortly triumph in their performance. _This
is the day which the Lord will make, we shall rejoice and be glad in
it._[88] The grave, that could not keep our Lord, cannot keep us. He
arose for us, and by the same power will cause us to arise. _For if we
believe that Jesus died, and rose again, even so them also which sleep
in Jesus will God bring with him._[89] Let us never look at the grave,
but let us see the resurrection beyond it. Yea, let us _be steadfast,
immoveable, always abounding in the work of the Lord, for as much as we
know our labor is not in vain in the Lord_.[90]

[Footnote 84] 2 Corinthians v, 4.

[Footnote 85] 2 Corinthians v, 1.

[Footnote 86] 1 Corinthians xv, 42-44, 52.

[Footnote 87] 1 Thessalonians iv, 16, 17.

[Footnote 88] Psalm cxviii, 24.

[Footnote 89] 1 Thessalonians iv, 14.

[Footnote 90] 1 Corinthians xv, 58.

§ 5. (3.) Part of this prologue to the saint's rest, is the public and
solemn process at their judgment, where they shall first themselves be
acquitted and justified, and then with Christ judge the world. Young and
old, of all estates and nations, that ever were from the creation to
that day, must here come, and receive their doom. O terrible! O joyful
day! Terrible to those that have forgot the coming of their Lord! Joyful
to the saints, whose waiting and hope was to see this day! Then shall
the world _behold the goodness and severity of God; on them which
perish, severity; but_ to his chosen, _goodness_.[91] Every one must
_give an account of his stewardship_.[92] Every talent of time, health,
wit, mercies, afflictions, means, warnings, must be reckoned for. The
sins of youth, those which they had forgotten, and their secret sins,
shall all be laid open before angels and men. They shall see the Lord
Jesus, whom they neglected, whose word they disobeyed, whose ministers
they abused, whose servants they hated, now sitting to judge them. Their
own 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
cannot help him; his old companions cannot; the saints neither can, nor
will. Only the Lord Jesus can; but, there is the misery, he will not.
Time was, _sinner_, when Christ would, and you would not; now, fain
would you, and he will not. All in vain, to cry _to the mountains, and
rocks, Fall on us, and hide us from the face of Him that sitteth upon
the throne_;[93] 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 appearing, and his kingdom_,[94] that thou
set thyself seriously to ponder on these things.

[Footnote 91] Romans xi, 21.

[Footnote 92] Luke xvi, 2.

[Footnote 93] Revelation vi, 16.

[Footnote 94] 2 Timothy iv, 1.

§ 6. But why tremblest thou, O humble gracious soul? He that would not
lose one Noah in a common deluge, nor overlook one Lot in Sodom; nay,
that could do nothing till he went forth; will he forget thee at that
day? _The Lord knoweth how to deliver the godly out of temptations, and
to reserve the unjust unto the day of judgment to be punished._[95] He
knoweth how to make the same day the greatest terror to his foes, and
yet the greatest joy to his people. _There is no condemnation to them
that are in Christ Jesus, who walk not after the flesh, but after the
spirit. Who shall lay any thing to the charge of God's elect?_ Shall the
law? _The law of the spirit of life in Christ Jesus, hath made them free
from the law of sin and death._ Or shall conscience? _The Spirit itself
beareth witness with their spirit, that they are the children of God. It
is God that justifieth, who is he that condemneth?_[96] If our Judge
condemn us not, who shall? He that said to the adulterous woman, _Hath
no man condemned thee? Neither do I_;[97] will say to us, more
faithfully than Peter to him, _though all men deny thee_, or condemn
thee, _I will not_.[98] Having _confessed me before men, thee will I
confess also before my Father who is in heaven_.[99]

[Footnote 95] 2 Peter ii, 9.

[Footnote 96] Romans viii, 1, 2, 16, 33, 34.

[Footnote 97] John viii, 10, 11.

[Footnote 98] Matthew xxvi, 33, 35.

[Footnote 99] Matthew x, 32.

§ 7. What inexpressible joy, that our dear Lord, who loveth our souls,
and whom our souls love, shall be our judge! Will a man fear to be
judged by his dearest friend? Or a wife by her own husband? Christian,
did Christ come down and suffer, and weep, and bleed, and die for thee,
and will he now condemn thee? Was he judged, condemned, and executed in
thy stead, and now will he condemn thee himself? Hath he done most of
the work already, in redeeming, regenerating, sanctifying, and
preserving thee, and will he now undo all again? Well then, let the
terror of that day be never so great, surely our Lord can mean no ill to
us in all. Let it make the devils tremble, and the wicked tremble; but
it shall make us leap for joy. It must needs affect us deeply with the
sense of our mercy and happiness, to see most of the world tremble with
terror, while we triumph with joy; to hear them doomed to everlasting
flames, when we are proclaimed heirs to the kingdom; to see our
neighbors that lived in the same towns, came to the same congregation,
dwelt in the same houses, and were esteemed more honorable in the world
than ourselves, now by the Searcher of hearts eternally separated. This,
with the great magnificence and dreadfulness of the day, the Apostle
pathetically expresses: _It is a righteous thing with God, to recompense
tribulation to them that trouble you; and to you who are troubled, rest
with us, when the Lord Jesus shall be revealed from heaven, with his
mighty angels, in flaming fire, taking vengeance on them that know not
God, and that obey not the gospel of our Lord Jesus Christ; who shall be
punished with everlasting destruction from the presence of the Lord, and
from the glory of his power; when he shall come to be glorified in his
saints, and to be admired in all them that believe in that day_.[100]

[Footnote 100] 2 Thessalonians i, 6-10.

§ 8. Yet more, we shall be so far from the dread of that judgment, that
ourselves shall become the judges. Christ will take his people, as it
were, into commission with himself, and they shall sit and approve his
righteous judgment. _Do ye not know that the saints will judge the
world?_ Nay, _know ye not that we shall judge angels_?[101] 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 of this, saying, Behold the Lord cometh with ten
thousand of his saints, to execute judgment upon all, and to convince
all that are ungodly among them, of all their ungodly deeds which they
have ungodly committed, and of all their hard speeches which ungodly
sinners have spoken against him._[102] Thus shall the saints be honored,
_and the upright shall have dominion in the morning_.[103] O that the
careless world _were wise, that they understood this, that they would
consider their latter end_![104] That they would be now of the same mind
as they will be, when they shall see _the heavens pass away with a great
noise, and the elements melt with fervent heat, the earth also, and the
works that are therein, burnt up_! When all shall be on fire about their
ears, and all earthly glory consumed. For _the heavens and the earth,
which are now, are reserved unto fire against the day of judgment, and
perdition of ungodly men. Seeing then that all these things shall be
dissolved, what manner of persons ought ye to be in all holy
conversation and godliness, looking for and hasting unto the coming of
the day of God, wherein the heavens being on fire, shall be dissolved,
and the elements shall melt with fervent heat?_[105]

[Footnote 101] 1 Corinthians vi, 2, 3.

[Footnote 102] Jude 14, 15.

[Footnote 103] Psalm xlix, 14.

[Footnote 104] Deuteronomy xxxii, 29.

[Footnote 105] 2 Peter iii, 7-12.

§ 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.[106] The _crown of righteousness, which was laid up for them,
shall by the Lord the righteous Judge be given them at that day_.[107]
They have been _faithful unto death, and therefore he will give them a
crown of life_.[108] And according to the improvement of _their talents_
here, so shall _their rule_ and dignity be enlarged.[109] They are not
dignified with empty titles, but real dominion. Christ _will grant them
to sit with him in his throne_;[110] _and will give them power over the
nations, even as he received of his Father; and he will give them the
morning star_.[111] The Lord himself will give them possession with
these applauding expressions: _Well done, good and faithful servant,
thou hast been faithful over a few things, I will make thee ruler over
many things; enter thou into the joy of thy Lord_.[112]

[Footnote 106] Revelation v, 10.

[Footnote 107] 2 Timothy iv, 8.

[Footnote 108] Revelation ii, 10.

[Footnote 109] Matthew xxv, 21, 23.

[Footnote 110] Revelation iii, 21.

[Footnote 111] Revelation ii, 26-28.

[Footnote 112] Matthew xxv, 23.

§ 10. And with this solemn and blessed proclamation shall he enthrone
them; _Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world_.[113] Every word full of life and
joy.—_Come_—this is the holding forth of the golden sceptre, to warrant
our approach unto this glory. Come now as near as you will; fear not the
Bethshemite's judgment; for the enemy is utterly _abolished_.[114] This
is not such a _Come_ as we were wont to hear, _Come, take up your cross,
and follow me_.[115] Though that was sweet, yet this much more.—_Ye
blessed_—Blessed indeed, when that mouth shall so pronounce us! For
though the world hath accounted us accursed, and we have been ready to
account ourselves so; yet certainly _those that he blesseth, are
blessed; and those whom he curseth, only are cursed, and his blessing
cannot be reversed_.[116]——_Of my Father_—Blessed in the Father's love,
as well as the Son's, for they _are one_.[117] The Father hath testified
his love in their election, donation to Christ, sending of Christ, and
accepting his ransom, as the Son hath also testified his.—_Inherit_—No
longer _bondmen_, nor _servants_ only, nor _children under age_, who
_differ not_ in possession, but only in title, _from servants_.[118] But
now we are _heirs of the kingdom_,[119] _and joint heirs with
Christ_.[120]—_The kingdom_—No less than the kingdom? Indeed, to be
_King of kings, and Lord of lords_, is our Lord's own proper title: But
to be _kings, and reign with him_,[121] is ours. The enjoyment of this
kingdom is, as the light of the sun, each have the whole, and the rest
never the less.—_Prepared for you_—God is the _Alpha_, as well as the
_Omega_, of our blessedness. Eternal love hath laid the foundation. He
prepared the kingdom for us, and then prepared us for the kingdom. This
is the preparation of his counsel and decree; for the execution whereof
Christ was yet to make a further preparation—_For you_—Not for believers
only in general, who, without individual persons, are nobody; but for
you personally.—_From the foundation of the world._—Not only from the
promise after Adam's fall, but from eternity.

[Footnote 113] Matthew xxv, 34.

[Footnote 114] Ephesians ii, 15.

[Footnote 115] Matthew xvi, 24.

[Footnote 116] Numbers xxii, 6, xxiii, 20.

[Footnote 117] John x, 30.

[Footnote 118] Galatians iv, 1-7.

[Footnote 119] James ii, 5.

[Footnote 120] Romans viii, 17.

[Footnote 121] Revelation xix, 16. xx, 6.

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

CHAP. III.

The Excellencies of the Saint's Rest.

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

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

§ 2. (1.) It is a most singular honor of the saint's rest, to be called
_the purchased possession_.[122] That is, the fruit of the blood of the
Son of God; yea, the chief fruit, the end and perfection of all the
fruits and efficacy of that blood. Greater love than this there is not,
to lay down the life of the lover. And to have this our Redeemer ever
before our eyes, and the liveliest sense and freshest remembrance of
that dying, bleeding love still upon our souls: How will it fill our
souls with perpetual joy, to think that in the streams of this blood we
have swam through the violence of the world, the snares of Satan, the
seducements of flesh, the curse of the law, the wrath of an offended
God, the accusations of a guilty conscience, and the vexing doubts and
fears of an unbelieving heart, and are arrived safe at the presence of
God! _Now_, he cries to us, _is it nothing to you, all ye that pass by?
Behold and see, if there be any sorrow like unto my sorrow!_[123] and we
scarce regard the mournful voice, nor scarce turn aside to view the
wounds. But _then_ our perfected souls 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 love, renew our wounds of sorrow. He, whose first words after his
resurrection were to a great sinner, _Woman, why weepest thou?_[124]
knows how to raise love and joy, without any cloud of sorrow, or storm
of tears. If any thing we enjoy was purchased with the life of our
dearest friend, how highly should we value it! If a dying friend deliver
us but a token of his love, how carefully do we preserve it! And still
remember him when we behold it, as if his own name were written on it!
And will not then the death and blood of our Lord everlastingly sweeten
our possessed glory! As we write down the price our goods cost us; so on
our righteousness and glory, write down the price, the _precious blood
of Christ_. His sufferings were to satisfy the justice that required
blood, and to bear what was due to sinners, and so to restore them to
the life they lost, and the happiness they fell from. The work of
Christ's redemption so well pleased the Father, that he gave him power
to advance his chosen, and give them the glory which was given to
himself, and all this _according to his good pleasure, and the counsel
of his own will_.[125]

[Footnote 122] Ephesians i, 14.

[Footnote 123] Lamentations i, 12.

[Footnote 124] John xx, 15.

[Footnote 125] Ephesians i, 9, 11.

§ 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.[126] It was dear to Christ, but free to us. When Christ was to buy,
silver and gold were nothing worth; prayers and tears could not suffice,
not any thing below his blood; but our buying is receiving; we have it
freely, _without money and without price_.[127] A thankful acceptance of
a free acquittance is no paying of the debt. Here all is free; if the
Father freely give the Son, and the Son freely pay the debt; and if God
freely accepts that way of payment, when he might have required it of
the principal; and if both Father and Son freely offer us the purchased
life on our cordial acceptance, and if they freely send the Spirit to
enable us to accept; what is here then that is not free? Oh the
everlasting admiration that must needs surprize the saints to think of
this freeness! "What did the Lord see in me, that he should judge me
meet for such a state? That I, who was but a poor, diseased, despised
wretch, should be clad in the brightness of this glory! That I, a
creeping worm, should be advanced to this high dignity! That I, who was
but lately groaning, weeping, dying, should now be as full of joy as my
heart can hold! yea, should be taken from the grave, where I was
rotting, and from the dust and darkness, where I seemed forgotten, and
be here set before his throne! That I should be taken, with Mordecai,
from captivity, and be set next unto the king; and, with Daniel, from
the den, to be made ruler of princes and provinces! Who can fathom
unmeasurable love?" If worthiness were our condition for admittance, we
might sit down and _weep_ with St. John, _Because no man was found
worthy_. But _the Lion of the Tribe of Judah is worthy, and hath
prevailed_;[128] and by that title must we hold the inheritance. We
shall _offer_ there the _offering_ that David refused, even praise for
_that which cost us nothing_.[129] Here our commission runs, _freely ye
have received, freely give_;[130] but Christ has dearly bought, yet
freely gives.

[Footnote 126] 1 Kings vii, 17.

[Footnote 127] Isaiah lv, 1.

[Footnote 128] Revelation v, 4, 5.

[Footnote 129] 2 Samuel xxiv, 24.

[Footnote 130] Matthew x, 8.

§ 4. If it were only for nothing, and without our merit, the wonder were
great; but it is moreover against our merit, and against our long
endeavoring our own ruin. What an astonishing thought it will be, to
think of the unmeasurable difference between our deservings and
receivings! Between the state we should have been in, and the state we
are in! To look down upon hell, and see the vast difference that grace
hath made betwixt us and them! To see the inheritance there, which we
were born to, so different from that which we are _adopted_ to! 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_![131]
_Who made me to differ?_[132] Had I not now been in those flames, if I
had had my own way, and been let alone to my own will? Should I not have
_lingered in Sodom_, till the flames had seized on me, if God had not in
mercy _brought me out_?"[133] Doubtless this will be our everlasting
admiration, that so rich a crown should fit the head of so vile a
sinner! That such high advancement, and such long unfruitfulness and
unkindness, can be the state of the same person! And that such vile
rebellions can conclude in such most precious joys! But no thanks to us,
nor to any of our duties and labors, much less to our neglects and
laziness; we know to whom the praise is due, and must be given for ever.
Indeed to this very end it was that infinite Wisdom cast the whole
design of man's salvation into this mould of purchase and freeness, that
the love and joy of man might be perfected, and the honor 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 DESERVED be written on the door of hell, but on
the door of heaven and life, THE FREE GIFT.

[Footnote 131] Romans vi, 23.

[Footnote 132] 1 Corinthians iv, 7.

[Footnote 133] Genesis xix, 16.

§ 5. (3.) This rest is peculiar to saints, belongs to no other of all
the sons of men. If all Egypt had been light, the Israelites would not
have had the less; but to enjoy that light alone, while their neighbors
lived in thick 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
remembered. If the rest of the world had not been drowned, and the rest
of Sodom and Gomorrah not burned, the saving of Noah had been no wonder,
nor Lot's deliverance so much talked of. When one is enlightened, and
another left in darkness; one reformed, and another by his lust
enslaved; it makes the saints cry out, _Lord, how is it that thou wilt
manifest thyself unto us, and not unto the world?_[134] When the prophet
is sent to one _widow_ only of all that _were in Israel_, and to
_cleanse_ one _Naaman_ of all the _lepers_,[135] the mercy is more
observable. That will sure 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_.[136] The saints shall look down upon the
burning lake, and in the sense of their own happiness, and in the
approbation of God's just proceedings, they shall rejoice and sing,
_Thou art righteous, O Lord, which wast, art, and shalt be, because thou
hast judged thus_.[137]

[Footnote 134] John xiv, 22.

[Footnote 135] Luke iv, 25-27.

[Footnote 136] Luke xvii, 34, 36.

[Footnote 137] Revelation xvi, 5.

§ 6. (4.) But though this rest be proper to the saints, yet it is common
to all the saints; for it is an association of blessed spirits, both
saints and angels; a corporation of perfected saints, whereof Christ is
the Head; the communion of saints completed. As we have been together in
the labor, duty, danger, and distress; so shall we be in the great
recompense and deliverance. As we have been scorned and despised, so
shall we be owned and honored together. We, who have gone through the
day of sadness, shall enjoy together that day of gladness. Those, who
have been with us in persecution and prison, shall be with us also in
that palace of consolation. How oft have our groans made, as it were,
one sound? our tears one stream? and our desires one prayer? 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_.[138] 'Tis true, we must be careful, not to look
for that in the saints, which is alone in Christ. But if the forethought
of _sitting down with Abraham, and Isaac, and Jacob, in the kingdom of
heaven_,[139] may be our lawful joy; how much more the real sight and
actual possession? It cannot choose but be comfortable to think of that
day, when we shall join with Moses in his song, with David, in his
psalms of praise, and with all the redeemed in _the song of the Lamb_
for ever;[140] when we shall see _Enoch walking with God_;[141] Noah
enjoying the end of his singularity; Joseph of his integrity; Job of his
patience; Hezekiah of his uprightness; and all the saints _the end of
their faith_.[142] Not only our old acquaintance, but all the saints, of
all ages, whose faces in the flesh we never saw, we shall there both
know, and comfortably enjoy. Yea, angels as well as saints, will be our
blessed acquaintance. Those, who now are willingly our _ministering
spirits_,[143] will willingly then be our companions in joy. They, who
had such joy in heaven for our conversion,[144] will gladly rejoice with
us in our glorification. Then we shall truly say, as David, _I am a
companion of all them that fear thee_;[145] _when we are come unto Mount
Zion, and unto the city of the living God, the heavenly Jerusalem, and
to an innumerable company of angels; to the general assembly, and church
of the first-born, which are written in heaven, and to God the judge of
all, and to the spirits of just men made perfect, and to Jesus the
Mediator of the new covenant_.[146] 'Tis a singular excellence of
heavenly rest, that we _are fellow-citizens with the saints, and of the
houshold of God_.[147]

[Footnote 138] John xvii, 21.

[Footnote 139] Matthew viii, 11.

[Footnote 140] Revelation xv, 3.

[Footnote 141] Genesis v, 24.

[Footnote 142] 1 Pet. i, 9.

[Footnote 143] Heb. i, 14.

[Footnote 144] Luke xv, 7, 10.

[Footnote 145] Psal. cxix, 63.

[Footnote 146] Heb. xii, 22-24.

[Footnote 147] Eph. ii, 19.

§ 7. (5.) As another property of our rest, we shall derive its joys
immediately from God. Now we have nothing at all immediately, but at the
second or third hand, or how many, who knows? From the earth, from man,
from sun and moon, from the ministration of angels, and from the Spirit,
and Christ. Though in the hand of angels the stream savors not of the
imperfection of sinners, yet it does of the imperfection of creatures;
and as it comes from man, it savors of both. How _quick and piercing is
the word_ in itself?[148] Yet many times it never enters, being managed
by a feeble arm. What weight and worth is there in every passage of the
blessed gospel? Enough, one would think, to enter and force the dullest
soul, and wholly possess its thoughts and affections; and yet how oft
does it fall as water upon a stone? The things of God, which we handle,
are divine; but our manner of handling is human. There is little we
touch, but we leave the print of our fingers behind. If God speaks the
word himself, it will be a piercing, melting word indeed. The Christian
now knows by experience, that his most immediate joys are his sweetest
joys; which have least of man, and are most directly from the Spirit.
Christians, who are much in secret prayer and contemplation, are men of
the greatest life and joy; because they have all more immediately from
God himself. Not that we should cast off hearing, reading, and
conference, or neglect any ordinance of God: but to live above them,
while we use them, is the way of a Christian. There is joy in these
remote receivings; but the _fulness of joy is in God's_ immediate
_presence_.[149] We shall then have light without a candle, and
perpetual day without the sun; for _the city has no need of the sun,
neither of the moon to shine in it, for the glory of God lightens it,
and the Lamb is the light thereof; there shall be no night there, and
they need no candle, neither light, for the Lord God giveth them light,
and they shall reign for ever and ever_.[150] We shall then have
enlightened understandings without Scripture, and be governed without a
written law; for the Lord will perfect his law in our hearts, and we
shall be all perfectly taught of God. We shall have joy, which we drew
not from the promises, nor fetched home by faith or hope. We shall have
communion without sacraments, without _this fruit of the vine, when
Christ shall drink it new with us in his Father's kingdom_,[151] and
refresh us with the comforting wine of immediate enjoyment. To have
necessities, but no supply, is the case of them in hell. To have
necessity supplied by means of the creatures, is the case of us on
earth. To have necessity supplied immediately from God, is the case of
the saints in heaven. To have no necessity at all, is the prerogative of
God himself.

[Footnote 148] Heb. iv, 12.

[Footnote 149] Psalm xvi, 11.

[Footnote 150] Revelation xxi, 23. xxii, 5.

[Footnote 151] Matthew xxvi, 29.

§ 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_,[152] and makes his people _like a tree planted by the rivers of
water, that bringeth forth his fruit in his season_,[153] will also give
them the crown in season. He that will have _a word of joy spoken in
season, to him that is weary_,[154] 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_.[155] If God _giveth rain_
even to his enemies, _both the former and the latter in his season_, and
_reserveth the appointed weeks of harvest, and covenants that there
shall be day and night in their season_;[156] then surely the glorious
harvest of the saints shall not miss its season. Doubtless he that would
not stay a day longer than his promise, but brought Israel out of Egypt
on _the self same day when the four hundred and thirty years_ were
expired;[157] neither will he fail of one day or hour of the fittest
season for his people's glory. When we have had in this world a long
night of darkness, will not the day breaking and the rising of the Sun
of Righteousness, be then seasonable? When we have passed a long and
tedious journey, through no small dangers, is not home then seasonable?
When we have had a long and perilous war, and received many a wound,
would not a peace with victory be seasonable? 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
Wilderness; or the songs of Sion in a strange land; that we have not a
harbor in the main ocean, nor our rest in the heat of the day, nor
heaven before we leave the earth; and would not all this be very
unseasonable.

[Footnote 152] Mark xii, 2.

[Footnote 153] Psalm i, 3.

[Footnote 154] Isaiah i, 4.

[Footnote 155] Galatians vi, 9.

[Footnote 156] Jeremiah v, 24. xxxiii, 20.

[Footnote 157] Exodus xii, 40, 41.

§ 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 whence
it comes. Temporal crowns and kingdoms could not make a rest for saints.
As they _were not redeemed with_ so low a price,[158] neither are they
endued with so low a nature. As God will have from them a spiritual
worship, suited to his own spiritual being, he will provide them a
spiritual rest, suitable to their spiritual nature. The knowledge of God
and his Christ, a delightful complacency in that mutual love, an
everlasting rejoicing in the enjoyment of our God, with a perpetual
singing of his high praises; this is a heaven for a saint. Then we shall
live in our own element. We are now as the fish in a vessel of water,
only so much as will keep them alive; but what is that to the ocean! We
have a little air let into us, to afford us breathing; but what is that
to the sweet and fresh gales upon Mount Sion? We have a beam of the sun
to lighten our darkness, and a warm ray to keep us from freezing; but
then we shall live in its light, and be revived by its heat for ever. As
the natures of saints are, such are their desires; and it is the desires
of our renewed nature which this rest is suited to. Whilst our desires
remain corrupted and misguided, it is a far greater mercy to deny them,
yea, to destroy them, than to satisfy them: but those which are
spiritual are of his own _planting_, and he will surely _water_ them,
and _give the increase_. He quickened our hunger and thirst for
righteousness, that he might make us happy in a full satisfaction.
Christian, this is a rest after thy own heart; it contains all that thy
heart can wish; that which thou longest, prayest, laborest for, _there_
thou shalt find it all. Thou hadst rather have God in Christ, than all
the world: there thou shalt have him. What wouldst thou not give for
assurance of his love? 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 enjoyment both of kingdom and King. This is a life of desire
and prayer, but that is a life of satisfaction and enjoyment.—This rest
is very suitable to the saints's necessities also, as well as to their
natures and desires. It contains whatsoever they truly wanted; not
supplying them with gross created comforts, which, like Saul's armor on
David, are more burden than benefit. It was Christ and perfect holiness
which they most needed, and with these shall they be supplied.

[Footnote 158] 1 Peter i, 18.

§ 10. (8.) Still more, this rest will be absolutely perfect. We shall
then have joy without sorrow, and rest without weariness. There is no
mixture of corruption with our graces, nor of suffering with our
comfort. There are none of those waves in that harbor, which now so toss
us up and down. To-day we are well, to-morrow sick; to-day in esteem,
to-morrow in disgrace; to-day we have friends, to-morrow none; nay, we
have wine and vinegar in the same cup. If _revelations_ raise us _to the
third heaven_, _the messenger of Satan_ must presently _buffet_ us, and
_the thorn in the flesh_ fetch us down.[159] But there is none of this
inconstancy in heaven. If _perfect love casteth out fear_,[160] then
perfect joy must needs cast out sorrow, and perfect happiness exclude
all the reliques of misery. We shall there rest from all the evil of sin
and of suffering.

[Footnote 159] 2 Corinthians xii, 2, 7.

[Footnote 160] 1 John iv, 18.

§ 11. Heaven excludes nothing more directly than sin; whether of nature,
or of conversation. _There shall in no wise enter any thing that
defileth, neither whatsoever worketh abomination, or maketh a lie._[161]
What need Christ at all to have died, if heaven could have contained
imperfect souls? _For this purpose the Son of God was manifested, that
he might destroy the works of the devil._[162] His blood and spirit have
not done all this, to leave us after all defiled. _What communion hath
light with darkness? and what concord hath Christ with Belial?_[163]
Christian, if thou be once in heaven, thou shalt sin no more. Is not
this glad news to thee, who hast prayed, and watched against it so long?
I know, if it were offered to thy choice, thou wouldst rather choose to
be freed from sin, than have all the world. Thou shalt have thy
desire.—That hard heart, those vile thoughts, which accompanied thee to
every duty, shall now be left behind for ever. Thy understanding shall
never more be troubled with darkness. All dark scriptures shall be made
plain; all seeming contradictions reconciled. The poorest Christian is
presently there a more perfect divine than any here. O that happy day,
when error shall vanish for ever! When our understanding shall be filled
with God himself, whose light will leave no darkness in us! His face
shall be the scripture, where we shall read the truth. Many a godly man
hath here, in his mistaken zeal, been a means to deceive and pervert his
brethren, and when he sees his own error, cannot again tell how to
undeceive them. But there we shall conspire in one truth, as being one
in Him who is the truth. We shall also rest from all the sin of our
will, affection, and conversation. We shall no more retain this
rebelling principle, which is still drawing us from God: no more be
oppressed with the power of our corruptions, nor vexed with their
presence: no pride, passion, slothfulness, insensibility, shall enter
with us; no strangeness to God, and the things of God; no coldness of
affections, nor imperfection in our love; no uneven walking, nor
grieving of the Spirit; no scandalous action, nor unholy conversation;
we shall rest from all these for ever. Then shall our will correspond to
the Divine will, as face answers face in a glass, and from which, as our
law and rule, we shall never swerve. _For he that is entered into his
rest, he also hath ceased from his own works, as God did from his._[164]

[Footnote 161] Revelation xxi, 27.

[Footnote 162] 1 John iii, 8.

[Footnote 163] 2 Corinthians vi, 14, 15.

[Footnote 164] Hebrews iv, 10.

§ 12. Our sufferings were but the consequences of our sinning, and in
heaven they both shall cease together. We shall rest from all our doubts
of God's love. It shall no more be said, that "Doubts are like the
thistle, a bad weed, but growing in good ground."[165] They shall now be
weeded out, and trouble the gracious soul no more. We shall hear that
kind of language no more, "What shall I do to know my state? How shall I
know that God is my Father? that my heart is upright? that conversion is
true? that faith is sincere? I am afraid my sins are unpardoned; that
all I do is hypocrisy; that God will reject me; that he does not hear my
prayers." All this is there turned into praise. We shall 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_.[166] But that
blessed day shall convince us, that though God _hid his face from us for
a moment_, yet _with everlasting kindness will he have mercy on
us_.[167] We shall rest from all _temptations of Satan_. What a grief is
it to a Christian, though he yield not to the temptation, yet to be
solicited to deny his Lord? What a torment, to have such horrid motions
made to his soul? such blasphemous ideas presented to his imagination?
Sometimes cruel thoughts of God, undervaluing thoughts of Christ,
unbelieving thoughts of Scripture, or injurious thoughts of Providence?
To be tempted sometimes to turn to present things, to play with the
baits of sin, and venture on the delights of flesh, and sometimes to
atheism itself? Especially when we know the treachery of our own hearts,
ready, as tinder, to take fire, as soon as one of these sparks shall
fall upon them? Satan hath power here to tempt us _in the wilderness_,
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 into an 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_,[168] would be a despised bait to a soul
possessed of the kingdom of our Lord. No, 'tis in vain for Satan to
offer a tempation more.—All our _temptations from the world and the
flesh_ shall also cease. O the hourly dangers that we here walk in!
Every sense, and member, is a snare; every creature, every mercy, and
every duty, is a snare to us. We can scarce open our eyes, but we are in
danger of envying those above us, or despising those below us; of
coveting the honors and riches of some, or beholding the rags and
beggary of others with pride and unmercifulness. If we see beauty, 'tis
a bait to lust; if deformity, to loathing and disdain. How soon do
slanderous reports, vain jests, wanton speeches, creep into the heart!
How constant and strong a watch does our appetite require! Have we
comeliness and beauty? What fuel for pride! Are we deformed? What an
occasion of repining! Have we strength of reason, and gifts of learning?
O how prone to be puffed up, hunt after applause, and despise our
brethren! Are we unlearned! How apt then to despise what we have not!
Are we in places of authority? How strong is the temptation to abuse our
trust, make our will our law, and cut out all the enjoyments of others
by the rules and model of our own interest and policy! Are we inferiors?
How prone to grudge at 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? Are we not lazy in our duties, or make a
Christ of them? Not that God hath made all these things our snares; but
through our own corruption they become so to us. Ourselves are the
greatest snare to ourselves. This is our comfort, our rest will free us
from all these. As Satan hath no entrance there, so neither hath any
thing to serve his malice! but all things there shall join with us in
the high praises of our great Deliverer.—As we rest from the
temptations, we shall likewise from _the abuses and persecutions of the
world_. The prayers of _the souls under the altar_ will then be
answered, and God will _avenge their blood on them that dwell on the
earth_.[169] _This_ is the time for crowning with thorns; _that_ for
crowning with glory. _Now, all that will live godly in Christ Jesus,
shall suffer persecution_;[170] _then_ they _that suffered with him_,
shall _be glorified with him_.[171] _Now_ we must _be hated of all men
for Christ's name's sake_.[172] _Then_ Christ will _be admired in his
saints_ that were thus hated.[173] _We are_ here _made a spectacle unto
the world, and to angels, and to men; as the filth of the world, and the
off-scouring of all things_;[174] _men separate us from their company,
and reproach us, and cast out our names as evil_:[175] 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 now scarce pray in our families, or sing praises to God, but our
voice is a vexation to them: how must it torment them then, to see us
praising and rejoicing, while they are howling and lamenting! You,
brethren, who can now attempt no work of God, without losing the love of
the world, consider you shall have none in heaven but will further your
work, and join heart and voice with you in your everlasting joy and
praise. Till then, _possess ye your souls in patience_.[176] Bind all
reproaches as a crown 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, rest
with Christ._[177]—We shall then rest from all our sad divisions, and
unchristian quarrels with one another. How lovingly do thousands live
together in heaven, who lived at variance upon earth! There is no
contention, because none of this pride, ignorance, or other corruption.
There is no plotting to strengthen our party, nor deep designing against
our brethren. If there be sorrow or shame in heaven, we shall then be
both sorry and ashamed to remember all this carriage on earth; as
Joseph's brethren were to behold him, when they remembered their former
unkind usage. Is it not enough that all the world is against us, but we
must also be against one another? O happy days of persecution, which
drove us together in love, whom the sunshine of liberty and prosperity
crumbles into dust by our contentions! O happy day of the 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 for ever!—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, some under
an insensible heart, some languishing under unfruitful weakness, and
some bleeding for miscarriages and wilfulness, some crying out of their
poverty, some groaning under pains and infirmities, and some bewailing a
whole catalogue of calamities. But a far greater grief it is, to see our
dearest and most intimate friends turned aside from the truth of Christ,
continuing their neglect of Christ and their souls, and nothing will
awaken them out of their security: To look on an ungodly father or
mother, brother or sister, wife or husband, child or friend, and think
how certainly they shall be in hell for ever, if they die in their
present unregenerate state: To think of the gospel departing, the glory
taken from our Israel, poor souls left willingly dark and destitute, and
blowing out the light that should guide them to salvation! Our day of
rest will free us from all this, _and the days of mourning shall be
ended_; then _thy people_, O Lord, _shall be all righteous; they shall
inherit the land for ever, the branch of thy planting, the work of thy
hands, that thou mayest be glorified_.[178]—Then we shall rest from all
our own personal sufferings. This may seem a small thing to those that
live in ease and prosperity; but to the daily afflicted soul it makes
the thoughts of heaven delightful. O the dying life we now live! as full
of sufferings as of days and hours! Our Redeemer leaves this measure of
misery upon us, to make us know for what we are beholden, to mind us of
what we should else forget, to be serviceable to his wise and gracious
designs, and advantageous to our full and final recovery. Grief enters
at every sense, seizes every part and power of flesh and spirit. What
noble part is there, that suffereth its pain or ruin alone? But sin and
flesh, dust and pain, will all be left behind together. O the blessed
tranquillity of that region, where there is nothing but sweet, continued
peace! O healthful place, where none are sick! O fortunate land, where
all are kings! O holy assembly, where all are priests! How free a state,
where none are servants, but to their supreme Monarch! The poor man
shall no more be tired with his labors: _No more hunger or thirst_, cold
or nakedness: No pinching frosts or scorching heats. Our faces shall no
more be pale or sad: No more breaches in friendship, nor parting of
friends asunder; no more trouble accompanying our relations, nor voice
of lamentation heard in our dwellings: _God shall wipe away all tears
from our eyes_.[179] 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 toil of duties_. The conscientious magistrate, parent, and
minister, cries out, "O the burden that lieth upon me!" Every relation,
state, age, hath variety of duties; so that every conscientious
Christian cries out, "O the burden! O my weakness, that makes it
burdensome!" But our remaining rest will ease us of the burdens.—Once
more we shall rest from all those troublesome afflictions which
necessarily accompany our absence from God. The trouble that is mixt in
our desires and hopes, our longings and waitings, shall then cease. We
shall no more look into our cabinet, and miss our treasure; into our
hearts, and miss our Christ; no more seek him from ordinance to
ordinance; but all be concluded in a most full and blessed enjoyment.

[Footnote 165] Dr. John Preston.

[Footnote 166] Psalm lxxvii, 2, 3. lxxxviii, 7.

[Footnote 167] Isaiah liv, 9.

[Footnote 168] Matthew iv, 1, 5, 8.

[Footnote 169] Revelation vi, 9, 10.

[Footnote 170] 2 Timothy iii, 12.

[Footnote 171] Romans viii, 17.

[Footnote 172] Matthew x, 22.

[Footnote 173] 2 Thessalonians i, 10.

[Footnote 174] 1 Corinthians iv, 9, 13.

[Footnote 175] Luke, vi, 22.

[Footnote 176] Luke xxi, 19.

[Footnote 177] 2 Thessalonians i, 6, 7.

[Footnote 178] Isaiah lx, 20, 21.

[Footnote 179] Revelation vii, 16, 17.

§ 13. (9.) The last jewel of our crown is, that it will be an
everlasting rest. Without this all were comparatively nothing. The very
thought of leaving it, would 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, O blessed eternity! where our lives are
perplexed with no such thoughts, nor our joys interrupted with any such
fears! where we shall be _pillars in the temple of our God, and go no
more out_.[180] While we were _servants_, we held by lease, and that but
for the term of a transitory life; _but the son abideth in the house for
ever_.[181] "O my soul, let go thy dreams of present pleasures, and
loose thy hold of earth and flesh. Study frequently, study thoroughly,
this one word, _eternity_. What! Live, and never die! Rejoice, 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 millions of worlds! This word, _everlasting_, contains the
perfection of their torment, and our glory. O that the sinner would
study this word, methinks it would startle him out of his dead sleep! O
that the gracious soul would study it, methinks it should revive him in
his deepest agony! "And must I, Lord, thus live for ever? Then will I
also love for ever. Must my joys be immortal? And shall not my thanks be
also immortal? Surely, if I shall never lose my glory, I will never
cease thy praises. If thou wilt both perfect, and perpetuate me and my
glory; as I shall be thine, and not my own; so shall my glory be thy
glory. And as thy glory was thy ultimate end in my glory; so shall it
also be my end, when thou hast crowned me with that glory which hath no
end. _Unto the King eternal, immortal, invisible, the only-wise God, be
honor and glory, for ever and ever. Amen._"[182]

[Footnote 180] Revelation iii, 12.

[Footnote 181] John viii, 35.

[Footnote 182] 1 Timothy i, 17.

§ 14. Thus I have endeavored to shew you a glimpse of approaching glory.
But how short are my expressions of its excellency! Reader, if thou be
an humble, sincere believer, and waitest with longing and laboring for
this rest, thou wilt shortly see, and feel the truth of all this. Thou
wilt then have so high an apprehension of this blessed state, as will
make thee pity the ignorance and distance of mortals, and will tell
thee, all that is here said falls short of the whole truth a thousand
fold. In the mean time, let this much kindle thy desires and quicken thy
endeavors: Up, and be doing, run, and strive, and fight, and hold on;
for thou hast a certain, glorious prize before thee. God will not mock
thee; do not mock 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 believing? Would their hearts be so heavy? their
countenances 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_![183]

[Footnote 183] Hebrews iii, 19.

CHAP. IV.

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

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

§ 1. While 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 an high and unspeakable
glory, a stranger would wonder for what rare creature this mighty
preparation should be made, and expect some illustrious sun should break
forth. But behold! only a shellfull of dust, animated with an invisible,
rational soul, and that rectified with as unseen a restored power 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 All_;[184] and most affectionately receiving him, and resting
on him, he doth, in and through him, receive all this. More
particularly, the persons for whom this rest is designed, are—chosen of
God from eternity;—given to Christ, as their Redeemer;—born
again;—deeply convinced of the evil and misery of a sinful state, the
vanity of the creature, and the all-sufficiency of Christ:—their will is
renewed;—they engage themselves to Christ in covenant;—and they
persevere in their engagements to the end.

[Footnote 184] Colossians iii, 11.

§ 2. (1.) The persons for whom this rest is designed, whom the text
calls _the people of God_, are _the chosen of God from eternity_.[185]
That they are but a small part of mankind, is too apparent in Scripture
and experience. They are the _little flock_, to whom _it is their
Father's good pleasure to give the kingdom_.[186] Fewer they are than
the world imagines; yet not so few as some drooping spirits think, who
are suspicious that God is unwilling to be their God, when they know
themselves willing to be his people.

[Footnote 185] Ephesians i, 4, 5.

[Footnote 186] Luke xii, 32.

§ 3. (2.) These persons are given of God to his Son, to be by him
redeemed from their lost state, and advanced to this glory. God hath
given all things to his Son, but not as he hath given his chosen to him.
_God hath given him power over all flesh, that he should give eternal
life to as many as the Father hath given him._[187] 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_.[188]
And though Christ is, in some sense, _a ransom for all_,[189] yet not in
that special manner as for his people.

[Footnote 187] John xvii, 2.

[Footnote 188] Ephesians i, 22.

[Footnote 189] Timothy ii, 6.

§ 4. (3.) One great qualification of these persons is, that they are
_born again_.[190] To be the people of God without regeneration, is as
impossible as to be the children of men without generation. Seeing we
are born God's enemies, we must be new born his sons, or else remain
enemies still. The greatest reformation of life that can be attained to
without this new life wrought in the soul, may procure our farther
delusion, but never our salvation.

[Footnote 190] John iii, 3.

§ 5. (4.) This new life in the people of God discovers itself by
conviction, or a deep sense of Divine things. As for instance.—They are
convinced of the evil of sin. The sinner is made to know and feel, that
the sin, which was his delight, is a more loathsome thing than a toad or
a serpent, and a greater evil than plague or famine; being a breach of
the righteous law of the most high God, dishonorable to him, and
destructive to the sinner. Now the sinner no more hears the reproofs of
sin as words of course; but the mention of his sin speaks to his very
heart, and yet he is contented you should shew him the worst. He was
wont to marvel, what made men keep such a stir against sin; what harm it
was for a man to take a little 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 in sin.

§ 6. They are convinced of their own misery by reason of sin. They who
before read the threats of God's law, as men do the story of foreign
wars, now find it their own story, and perceive they read their own
doom; as if they found their names written in the curse, or heard the
law say, as Nathan, _Thou art the man_.[191] The wrath of God seemed to
him before, but as a storm to a man in a dry house, or as the pains of
the sick to the healthful standerby; but now he finds the disease is his
own, and feels himself a condemned man, that he is dead and damned in
point of law, and that nothing was wanting but mere execution to make
him absolutely and irrecoverably miserable. This is a work of the
Spirit, wrought in some measure in all the regenerate. How should he
come to Christ for pardon, that did not first find himself guilty, and
condemned? or for life, that never found himself spiritually dead? _The
whole need not a physician, but they that are sick._[192] The discovery
of the remedy, as soon as the misery, must needs prevent a great part of
the trouble. And perhaps the joyful apprehensions of mercy may make the
sense of misery sooner forgotten.

[Footnote 191] 2 Samuel xii, 7.

[Footnote 192] Luke v, 31.

§ 7. They are also convinced of the creature's vanity and insufficiency.
Every man is naturally an idolater. Our hearts turned from God in our
first fall, and ever since the creature hath been our god. This is the
grand sin of nature. Every unregenerate man ascribes to the creature
Divine prerogatives, and allows it the highest room in his soul; or if
he is convinced of misery, he flies to it as his savior. Indeed, God and
his Christ shall be called Lord and Savior; but the real expectation is
from the creature, and the work of God is laid upon it. Pleasure,
profit, and honor, are the natural man's trinity, and his carnal self is
these in unity. It was our first sin, to aspire to be as gods; and it is
the greatest sin that is propagated in our nature from generation to
generation. When God should guide us, we guide ourselves; when he should
be our sovereign, we rule ourselves; the laws which he gives us we find
fault with, and would correct; and if we had the making of them, we
would have made them otherwise; when he should take care of us, (and
must, or we perish) we will 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 could make a better disposal than God hath made. When
we should study and love, trust and honor God, we study and love, trust
and honor, our carnal selves. Instead of God, we would have all men's
eyes and dependence on us, and all men's thanks returned to us, and
would gladly be the only men on earth extolled and admired by all. Thus
we are naturally our own idols. But down falls this Dagon, when God does
once renew the soul. It is the chief design of that great work, to bring
the heart back to God himself. He convinceth the sinner, that the
creature can neither be his God, to make him happy, nor his Christ, to
recover him from his misery, and restore him to God, who is his
happiness. God does this, not only by his word but by his providence
also. This is the reason, why affliction so frequently concurs in the
work of conversion. Arguments which speak to the quick, will force a
hearing when the most powerful words are slighted. If a sinner made his
credit his god, and God shall cast him into the lowest disgrace, or
bring him, who idolized his riches, into a condition wherein they cannot
help him: or cause them to take wing and fly away; what a help is here
to this work of conviction? If a man made pleasure his god, 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 cast a man
into languishing sickness, and inflict wounds on his heart, and stir up
against him his own conscience, and then, as it were, say to him, "Try
if your credit, riches, or pleasures, can help you. Can they heal your
wounded conscience? Can they now support your tottering tabernacle? Can
they keep your departing soul in your body? or save you from mine
everlasting wrath? or redeem your soul from eternal 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 sinner! Sense acknowledges the
truth, and even the flesh is convinced of the creature's vanity, and our
very deceiver is undeceived.

§ 8. The people of God are likewise convinced of the absolute necessity,
the full sufficiency, and perfect 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 surety to discharge it. Now the sinner feels an insupportable
burden upon him, and sees there is none but Christ can take it off. He
perceives the law proclaims him a rebel, and none but Christ can make
his peace. He is as a 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 to justify him, or be eternally condemned; have
Christ to save him or burn in hell for ever; have Christ to bring him to
God, or be shut out of his presence everlastingly. And no wonder if he
cry, as the martyr, "None but Christ, none but Christ." Not gold, but
bread, will satisfy the hungry; nor anything but pardon will comfort the
condemned. _All things_ are _counted but dung_ now, _that he may win
Christ; and what was gain_, he _counts loss for Christ_.[193] As the
sinner sees his misery, and the inability of himself, and all things to
relieve him, so he perceives there is no saving mercy but of Christ. He
sees, though the creature cannot, and himself cannot, yet Christ can.
Though the fig leaves of our own unrighteous, righteousness are too
short to cover our nakedness, yet the righteousness of Christ is large
enough: Ours is disproportionate to the justice of the law, but Christ's
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 that beholds its
glory.

[Footnote 193] Philippians iii, 7, 8.

§ 9. (5.) After this deep conviction, the will discovers also its
change. As for instance,—The sin, which the understanding pronounces
evil, the will turns from with abhorrence. Not that the sensitive
appetite is changed, or any way made to abhor its object: But when it
would prevail against reason, and carry us to sin against God, instead
of Scripture being the rule, and reason the master, and sense the
servant; this disorder and evil, the will abhors.—The misery also which
sin hath procured, is not only discerned, but bewailed. It is impossible
that the soul should now look, either on its trespass against God, or
yet on its own self-procured calamity, without some contrition. He that
truly discerns that he hath killed Christ, and killed himself, will
surely in some measure be _pricked to the heart_.[194] 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 undervalued, or the use of it disclaimed;
but its idolatrous abase, 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 unregenerate 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
believing. Our aversion from sin, renouncing our idols, and our right
receiving Christ, is all but one work, which God ever perfects where he
begins.—At the same time the will cleaves to God the Father, and to
Christ. Having been convinced, that nothing else can be his happiness,
the sinner now finds it is in God. Convinced also, that Christ alone is
able and willing to make peace for him, he most affectionately accepts
of Christ for Savior and Lord. Paul's preaching was _repentance toward
God, and faith toward our Lord Jesus Christ_,[195] _And life eternal_
consists first in _knowing the only true God, and_ then _Jesus Christ
whom he hath sent_.[196] To take the Lord for our God, is the natural
part of the covenant; the supernatural part is, to take Christ for our
Redeemer. The former is first necessary, and implied in the latter. To
accept Christ, without affection and love, is not justifying faith. Nor
does love follow as a fruit, but immediately concurs; for faith is the
receiving of Christ with the whole soul. _He that loveth father or
mother more than_ Christ, _is not worthy of him_,[197] nor is justified
by him. Faith accepts him for Savior and Lord: For in both relations
will he be received, or not at all. Faith not only acknowledges his
sufferings, and accepts of pardon and glory; but acknowledges his
sovereignty, and submits to his government and way of salvation.

[Footnote 194] Acts ii, 37.

[Footnote 195] Acts xx, 21.

[Footnote 196] John xvii, 3.

[Footnote 197] Matthew x, 17.

§ 10. (6.) As an essential part of the character of God's people, they
now enter into a cordial covenant with Christ. The sinner was never
strictly, nor comfortably, in covenant with Christ till now. He is sure,
by the free offers, that Christ consents; and now he cordially consents
himself; 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: I
will now be wholly at the disposal of my Lord, who hath bought me with
his blood, and will bring me to his glory."

§ 11. (7.) I add, that the people of God persevere in this covenant to
the end. Though the believer may commit sins, yet he never disclaims his
Lord, renounces his allegiance, nor repents of his covenant; nor can he
properly be said to break that covenant, while that faith continues,
which is the condition of it. Indeed, those that have verbally
covenanted, and not cordially, may _tread under foot the blood of the
covenant_, as _an unholy thing, wherewith they were sanctified_, by
separation from those without the church;[198] but _the elect_ cannot be
so _deceived_.[199] Though this perseverance be certain to true
believers, yet it is made a condition of their salvation; yea, of their
continued life and fruitfulness, and of the continuance of their
justification, though not of their first justification, itself.[200] But
eternally blessed be that hand of love, which hath drawn the free
promise, and subscribed and sealed to that which ascertains us, both of
the grace which is the condition, and the kingdom which on that
condition is offered.

[Footnote 198] Hebrews x, 29.

[Footnote 199] Matthew xxiv, 24.

[Footnote 200] John xv, 4, 6, 9, viii, 31. Revelation ii, 25, 26,
iii, 11, 12. Colossians i, 23. Romans xi, 22.

§ 12. Such are the essentials of this people of God: Not a full
portraiture of them in all their excellencies, nor all the notes whereby
they may be discerned. I beseech thee, Reader, as thou hast the hope of
a Christian, or the reason of a man, judge thyself, as one that must
shortly be judged by a righteous God, and faithfully answer these
questions. I will not inquire whether thou remember the time or the
order of these workings of the Spirit: there may be much uncertainty and
mistake in that: If thou art sure they are wrought in thee, the matter
is not so great, though thou know not when nor how thou camest by them.
But carefully examine and inquire, hast thou been thoroughly convinced
of a prevailing depravation through thy whole soul? and a prevailing
wickedness through thy whole life? and how vile sin is? and that, by the
covenant thou hast transgressed, the least sin deserves eternal death?
Dost thou consent to the law, that it is true and righteous, and
perceive thyself sentenced to this death by it? Hast thou seen the utter
insufficiency of every creature, either to be itself thy happiness, or
the means of removing this thy misery? Hast thou been convinced, that
thy happiness is only in God, as the end; and in Christ as the way to
him? and that thou must be brought to God through Christ, or perish
eternally? Hast thou seen an absolute necessity of thy enjoying Christ,
and the full sufficiency in him, to do for thee whatsoever thy case
requires? Hast thou discovered the excellency of this _pearl_, to be
worth thy _selling all to buy it_?[201] Have thy convictions been like
those of a man that thirsts, and not merely a change in opinion,
produced by reading, or education? Have both thy sin and misery been the
abhorrence and burden of thy soul? If thou couldest not weep, yet
couldest thou heartily groan under the insupportable weight of both?
Hast thou renounced all thy own righteousness? 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 Savior, 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 interest of thy credit, profit,
pleasure, or life? Has Christ the highest room in thy heart and
affections, 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 endeavor, that thou mayest be found faithful in this
covenant; and though thou fall into sin, yet wouldest not renounce thy
bargain, nor change thy Lord, nor give up thyself to any other
government for all the world?—If this be truly thy case, thou art one of
the people of God in my text; and as sure as the promise of God is true,
this blessed rest remains for thee. Only see thou _abide in
Christ_,[202] and _endure to the end_;[203] for _if any man draw back,
his soul shall have no pleasure in him_.[204]—But if no such work be
found within thee; whatever thy deceived heart may think, or how strong
soever thy false hopes may be; thou wilt find to thy cost, except
thorough conversion prevent it, that the rest of the saints belongs not
to thee. _O that thou wert wise, that thou wouldest understand this,
that thou wouldest consider thy latter end!_[205] That yet, while thy
soul is in thy body, and _a price in thy hand_,[206] and opportunity and
hope before thee, thy ears may be open, and thy heart yield to the
persuasions of God, that so thou mightest rest among his people, and
enjoy _the inheritance of the saints in light_.[207]

[Footnote 201] Matthew xiii, 46.

[Footnote 202] John xv, 4.

[Footnote 203] Matthew xxiv, 13.

[Footnote 204] Hebrews x, 38.

[Footnote 205] Deuteronomy xxxii, 29.

[Footnote 206] Proverbs xvii, 16.

[Footnote 207] Colossians i, 12.

§ 13. That this rest shall be enjoyed by the people of God, is a truth
which the Scripture, if its testimony be further needed, clearly asserts
in a variety of ways. As for instance, That they are _foreordained to
it, and it for them. God is not ashamed to be called their God, for he
hath prepared for them a city._[208] They are styled _vessels of mercy,
afore prepared unto glory_.[209] _In Christ they have obtained an
inheritance, being predestinated according to the purpose of him who
worketh all things after the counsel of his own will._[210] And _whom he
did predestinate, them he also glorified_.[211] Who can bereave his
people of that rest which is designed for them by God's eternal
purpose?—Scripture tells us, they are _redeemed to this rest. By the
blood of Jesus we have boldness to enter into the holiest_;[212] whether
that entrance means by faith and prayer here, or by full possession
hereafter. Therefore the saints in heaven _sing a new song_ unto him who
has _redeemed them to God by his blood, out of every kindred, and
tongue, and people, and nation, and made them kings and priests unto
God_.[213] Either Christ then must lose his blood and sufferings, and
never _see of the travail of his soul_, or else _there remaineth a rest
to the people of God_.—In Scripture this rest is _promised to them_. As
the firmament with stars, so are the sacred pages bespangled with these
Divine engagements. Christ says, _fear not, little flock, for it is your
Father's good pleasure to give you the kingdom_.[214] _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_,[215] _&c. &c. &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 labor, to run and fight, prove that there
remains a rest for the people of God. The Spirit would never kindle in
us such strong desires after heaven, such love to Jesus Christ, if we
should not receive what we desire and love. He that _guides our feet
into the way of peace_,[216] will undoubtedly bring us to the end of
peace. How nearly is the means and end conjoined? _The kingdom of heaven
suffereth violence, and the violent take it by force._[217] They that
_follow Christ in the regeneration, shall sit upon thrones of
glory_.[218]—Scripture assures us, that the saints have the _beginnings,
foretastes, earnests, and seals_ of this rest here. _The kingdom of God
is within them._[219] _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._[220] They _rejoice in hope of the glory of God_.[221] And does
God _seal them with that holy spirit of promise, which is the earnest of
their inheritance_, and will he deny the full _possession_?[222]—The
Scripture also mentions, by name, _those who have entered_ into this
rest. As Enoch, Abraham, Lazarus, the thief that was crucified with
Christ, &c. And if there be a rest for these, sure there is a rest for
all believers. But it is 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.

[Footnote 208] Hebrews xi, 16.

[Footnote 209] Romans, ix, 23.

[Footnote 210] Ephesians i, 11.

[Footnote 211] Romans viii, 30.

[Footnote 212] Hebrews x, 19.

[Footnote 213] Revelation v, 8-10.

[Footnote 214] Luke xii, 32.

[Footnote 215] Luke xxii, 29, 30.

[Footnote 216] Luke i, 79.

[Footnote 217] Matthew xi, 12.

[Footnote 218] Matthew xix, 28.

[Footnote 219] Luke xvii, 21.

[Footnote 220] 1 Peter i, 8, 9.

[Footnote 221] Romans v, 2.

[Footnote 222] Ephesians i, 13, 14.

§ 14. Scripture not only proves, that this rest remains for the people
of God, but also that it remains for none but them, so that the rest of
the world shall have no part in it. _Without holiness no man shall see
the Lord._[223] _Except a man be born again, he cannot see the kingdom
of God. He that believeth not the Son shall not see life, but the wrath
of God abideth on him._[224] _No whoremonger, nor unclean person, nor
covetous man, who is an idolator, hath any inheritance in the kingdom of
Christ, and of God._[225] _The wicked shall be turned into hell, and all
the nations that forget God._[226] _They all shall be damned, who
believe not the truth, but have pleasure in unrighteousness._[227] _The
Lord Jesus shall come in flaming fire, to take vengeance on them that
know not God, and that obey not the gospel of our Lord Jesus Christ; who
shall be punished with everlasting destruction from the presence of the
Lord, and from the glory of his power._[228] Had the ungodly returned
before their life was expired, and been heartily willing to accept of
Christ for their Savior and their king, and to be saved by him in his
way, and upon his most reasonable terms, they might have been saved. God
freely offered them life, and they would not accept it. The pleasures of
the flesh seemed more desirable to them than the glory of the saints.
Satan offered them the one, and God offered them the other, and they had
free liberty to choose which they would, and they chose _the pleasures
of sin for a season_, before the everlasting rest with Christ. And is it
not a righteous thing, that they should be denied that, which they would
not accept? When God pressed them so earnestly, and persuaded them so
importunately, to come in, and yet they would not, where should they be
but among the _dogs without_? Though man be so wicked, that he will not
yield till the mighty power of grace prevail with him, yet still we may
truly say, that he may be saved, if he will, on God's terms. His
inability, being moral, and lying in wilful wickedness, is no more
excuse to him, than it is to an adulterer, that he cannot love his own
wife, or to a malicious person, that he cannot but hate his own brother:
is he not so much the worse, and deserving of so much the sorer
punishment? 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
their torments, and make hell to them to be no hell. But to remember
their wilfulness, will feed the fire, and cause the worm of conscience
_never to die_.[229]

[Footnote 223] Hebrews xii, 14.

[Footnote 224] John iii, 3, 36.

[Footnote 225] Ephesians v, 5.

[Footnote 226] Psalm ix, 17.

[Footnote 227] 2 Thessalonians ii, 12.

[Footnote 228] 2 Thessalonians i, 7-9.

[Footnote 229] Mark ix, 44.

§ 15. If is the will of God, that this rest should yet remain for his
people and not be enjoyed till they come to another world.—Who should
dispose of the creatures, but he that made them? You may as well ask,
why have we not spring and harvest without winter? or, why is the earth
below, and the heavens above, as, why we have not rest on earth? All
things must come to their perfection by degrees. The strongest man must
first be a child. The greatest scholar must first begin in his alphabet.
The tallest oak was once an acorn. This life is our infancy; and would
we be perfect in the womb, or born at full stature? If our rest was
here, most of God's providences 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
sanctification, justification, and future salvation?—If we wanted
nothing, we should not depend on God so closely, nor call upon him so
earnestly. How little should he hear from us, if we had what we would
have? God would never have had such songs of praise from Moses at the
Red Sea and in the wilderness from Deborah and Hannah, from David and
Hezekiah, if they had been the choosers of their own condition. Have not
thy own highest praises to God, Reader, been occasioned by thy dangers
or miseries? The greatest glory and praise God has through the world, is
for redemption, reconciliation, and salvation by Christ; and was not
man's misery the occasion of that?—And where God loses the opportunity
of exercising his mercies, man must needs lose the happiness of enjoying
them. Where God loses his praise, man will certainly lose his comforts.
O the sweet comforts the saints have had in return to their prayers! How
should we know what a tender-hearted Father we have, if we had not, as
the prodigal, been denied the husks of earthly pleasure and profit? We
should never have felt Christ's tender heart, if we had not felt
ourselves _weary and heavy laden, hungry and thirsty, poor and
contrite_. It is a delight to a soldier, or traveller, to look back on
his escapes when they are over: and for a saint in heaven to look back
on his sins and sorrows upon earth, his fears and tears, his enemies and
dangers, his wants and calamities, must make his joy more joyful.
Therefore the blessed, in praising the Lamb, mention his _redeeming them
out of every nation, and kindred and tongue_; and so, out of their
misery, and wants, and sins, _and making them kings and priests to God_.
But if they had had nothing but content and rest on earth, what room
would there have been for these rejoicings hereafter?

§ 16. Besides, we are not capable of rest upon earth. Can a soul that is
so weak in grace, so prone to sin, so nearly joined to such a neighbor
as this flesh, have full content and rest in such a case? What is
soul-rest, but our freedom from sin, and imperfections, and enemies? And
can the soul have rest that is pestered with all these, and that
continually? Why do Christians so oft cry out in the language of Paul,
_O wretched man that I am, who shall deliver me_?[230] What makes them
_press towards the mark_, and _run that they may obtain_, and _strive to
enter in_, if they are capable of rest in their present condition? And
our bodies are incapable, as well as our souls. They are not now those
sun-like bodies which they shall be, when _this corruptible_ hath _put
on incorruption, and this mortal put on immortality_. They are our
prisons, and our burdens; so full of infirmities and defects, that we
are fain to spend most of our time in repairing them, and supplying
their continual wants. Is it possible that an immortal soul should have
rest in such a distempered, noisome habitation? Surely these sickly,
weary, loathsome bodies must be refined, before they can be capable of
enjoying rest. The objects we 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 in it, do all cry out at last of its vanity and vexation.
Men promise themselves a heaven upon earth; but when they come to enjoy
it, it flies from them. He that has any regard to the works of the Lord,
may easily see that the very end of them is to take down our idols, to
make us weary of the world, and seek our rest in him. Where does he
cross us most, but where we promise ourselves most content? If you have
a child you dote upon, it becomes your sorrow. If you have a friend you
trust in, and judge unchangeable, he becomes your scourge. Is this a
place or state of rest?—And as the objects we here enjoy are
insufficient for our rest, so God, who is sufficient, is here little
enjoyed. It is not here that he hath prepared the presence-chamber of
his glory. He hath drawn the curtain between us and him: We are far from
him as creatures, and farther as frail mortals, and farthest as sinners.
We hear now and then a word of comfort from him, and receive his
love-tokens, to keep up our hearts and hopes; but this is not our full
enjoyment. And can any soul, that hath made God his portion, as every
one hath that shall be saved by him, find rest in so vast a distance
from him, and so seldom and small enjoyment of him?—Nor are we now
capable of rest, as there is a worthiness must go before it. Christ
_will give the crown_ to none but the worthy. And are we fit for the
crown, before we have overcome? Or for the prize, before we have run the
race? Or to receive our penny before we have wrought in the vineyard; or
to be rulers of ten cities, before we have improved our ten talents? Or
to enter into the joy of our Lord, before we have well done, as good and
faithful servants? God will not alter the course of justice, to give you
rest before you have labored for the crown of glory, till you have
_overcome_.—There is reason enough why our rest should _remain_ till the
life to come. Take heed then, Christian Reader, how thou darest to
contrive and care for a rest on earth; or to murmur at God for thy
trouble, and toil, and wants in the flesh. Doth thy poverty _weary_
thee? Thy sickness? Thy bitter enemies and unkind friends? it should be
so here. Doth the abominations of the times, the sins of professors, the
hardening of the wicked, all _weary_ thee? It must be so while thou art
absent from thy rest. Doth thy sins, and thy naughty distempered heart
_weary_ thee? Be thus _wearied_ more and more. But under all this
_weariness_, art thou willing to go to God thy _rest_? And to have thy
warfare accomplished? and thy race and labor ended? If not, complain
more of thy own heart, and get it more weary till rest seem more
desirable.

[Footnote 230] Romans vii, 24.

§ 17. I have but one thing more to add, for the close of this chapter,
that the souls of believers do enjoy inconceivable blessedness and
glory, even while they remain separated from their bodies.—What can be
more plain than those words of Paul? _We are always confident, knowing
that whilst we are at home_, or rather sojourning _in the body, we are
absent from the Lord. (For we walk by faith, not by sight.) We are
confident, I say, and willing rather to be absent from the body, and to
be present with the Lord._[231] Or those? _I am in a strait betwixt two,
having a desire to depart, and to be with Christ, which is far
better._[232]—If Paul had not expected to enjoy Christ till the
resurrection, why should he be in a strait; or desire to depart? Nay,
should he not have been loth to depart upon the very same grounds? For
while he was in the flesh, he enjoyed something of Christ. Plain enough
is that of Christ to the thief, _To-day shalt thou be with me in
paradise_.[233] 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.[234]—Our
Lord's argument for the resurrection supposes, that, _God being not the
God of the dead, but of the living_,[235] therefore Abraham, Isaac, and
Jacob, were then living in soul.—If the _blessedness_ of _the dead that
die in the Lord_,[236] were only in resting in the grave, then a beast
or a stone were as blessed; nay, it were evidently a curse, and not a
blessing. For was not life a great mercy? Was it not a greater mercy to
serve God and 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 blessedness is there
promised.—How else is it said, _We are come to the spirits of just men
made perfect_?[237] 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 shewing 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._[238] Surely,
if the Lord receive it, it is neither asleep, nor dead, nor annihilated;
but it is where he is, and beholds his glory.—That of the wise man is of
the same import: _The spirit shall return unto God who gave it_.[239]
Why are we said _to have eternal life_, and that to _know God is life
eternal_; and that a believer _on the Son hath everlasting life_? Or how
is _the kingdom of God within us_? If there be as great an interruption
of our life, as till the resurrection, this is no eternal life, nor
everlasting kingdom. _The cities of Sodom and Gomorrah_ are spoken of as
_suffering the vengeance of eternal fire_.[240] And if the wicked
already suffer eternal fire, then no doubt, but the godly enjoy eternal
blessedness.—When John saw his glorious revelations, he is said to be
_in the Spirit_, and to be _carried away in the Spirit_. And when Paul
was _caught up to the third heaven_, he knew not, _whether in the body,
or out of the body_.[241] This implies, that spirits are capable of
these glorious things, without the help of their bodies.—Is not so much
implied when John says, _I saw under the altar the souls of them that
were slain for the word of God_![242]—When Christ says, _Fear not them
which kill the body, but are not able to kill the soul_,[243] does it
not plainly imply, that when wicked men have killed our bodies, that is,
have separated the souls from them, yet the souls are still alive?—The
soul of Christ was alive when his body was dead, and therefore so shall
ours too. This appears by his words to the thief, _To-day shalt thou be
with me in paradise_; and also by his voice on the cross, _Father into
thy hands I commend my spirit_.[244] If _the spirits_ of those _that
were disobedient in the days of Noah_, were _in prison_,[245] that is,
in a living and suffering state; then certainly the separate spirits of
the just are in an opposite condition of happiness.—Therefore, faithful
souls shall no sooner leave their prisons of flesh, but angels will be
their convoy; Christ, with all the perfected spirits of the just, will
be their companions; heaven will be their residence, and God their
happiness. When such die, they may boldly and believingly say, as
Stephen, _Lord Jesus, receive my spirit_; and _commend_ it, as Christ
did, _into a Father's hands_.

[Footnote 231] 2 Corinthians v, 6-8.

[Footnote 232] Philippians i, 23.

[Footnote 233] Luke xxiii, 43.

[Footnote 234] Luke xvi, 19-31.

[Footnote 235] Matthew xxii, 32.

[Footnote 236] Revelation xiv, 13.

[Footnote 237] Hebrews xii, 22, 23.

[Footnote 238] Acts vii, 59.

[Footnote 239] Ecclesiastes xii, 7.

[Footnote 240] Jude verse 7.

[Footnote 241] Revelation i, 10. iv, 2. 2 Corinthians xii, 2.

[Footnote 242] Revelation vi, 9.

[Footnote 243] Matthew x, 28.

[Footnote 244] Luke xxiii, 46.

[Footnote 245] 1 Peter iii, 19, 20.

CHAP. V.

The 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 particularly includes,
§ 3. (1.) The personal perfection of the saints; § 4. (2.) God himself;
§ 5. (3.) all delightful affections towards God; § 6. (4.) the blessed
society of angels and glorified spirits. § 7. (II.) The aggravations of
the loss of heaven. § 8. (1.) The understanding of the ungodly will
then be cleared; § 9. (2.) also enlarged: § 10. (3.) Their consciences
will make a true and close application: § 11 (4.) Their affections will
be more lively; § 12-18. (5.) Their memories will be large and strong.
§ 19. Conclusion of the chapter.

§ 1. If thou, reader, art a stranger to Christ, and to the holy nature
and life of his people, who are before described, and shalt live and die
in this condition, let me tell thee, thou shalt never partake of the
joys of heaven, nor have the least taste of the saint's eternal rest. I
may say, as Ehud to Eglon, _I have a message to thee from God_;[246]
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 Jonas, that the threatenings of God
are not executed upon thee, that I should bless the day that ever God
made me so happy a messenger. But if thou end thy days in thy
unregenerate state, as sure as the heavens are over thy head, and the
earth under thy feet, thou shalt be shut out of the rest of the saints,
and receive thy portion in everlasting fire. I expect thou wilt turn
upon me, and say when did God shew you the Book of Life, or 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. I had rather shew thee what hopes thou hast before thee, if thou
wilt not sit still, and lose them. I would far rather persuade thee to
hearken in time, before the door is shut against thee, than tell thee
there is no hope of thy repenting and returning. But if the foregoing
description of the people of God does not agree with the state of thy
soul, is it then a hard question, whether thou shalt ever be saved? 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 I go up to heaven, to inquire that of Christ, which he came down to
earth to tell us; and sent his Spirit in his apostles to tell us; and
which he and they have left upon record to all the world? And though I
know not the secrets of thy heart, and therefore cannot tell thee by
name, whether it be thy state, or no; yet if thou art but willing and
diligent, thou mayest know thyself, whether thou art an heir of heaven
or not. '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 spoken
it in Scripture of such sinners as thou art, than he has of the devils.
Methinks a sight of thy case should strike thee with amazement and
horror. When Belshazzar _saw the fingers of a man's hand that wrote upon
the wall, his countenance was changed, and his thoughts troubled him, so
that the joints of his loins were loosed, and his knees smote one
against the other_:[247] What trembling then should seize on thee, who
hast the hand of God himself against thee, not in a sentence or two, but
in the very scope of the Scriptures, threatening the loss of an
everlasting kingdom? Because I would fain have thee lay it to heart, I
will shew thee——the nature of thy loss of heaven,—together with its
aggravations.

[Footnote 246] Judges iii, 20.

[Footnote 247] Daniel v, 5, 6.

§ 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 ungodly. They lose that shining lustre
of the body, surpassing 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 inflicted on it; and if the whole
body were a rotten carcass, or might lie down again in the dust. Much
more do they want that moral perfection which the blessed partake of;
those holy dispositions of mind; that cheerful readiness to do the will
of God; that perfect rectitude of all their actions. Instead of these,
they have that perverseness of will, that loathing of good, that love to
evil, that violence of passion, which they had on earth. 'Tis true,
their understandings will be much cleared by the ceasing of former
temptations, and experiencing the falsehood of former delusions. But
they have the same dispositions still; and fain would they commit the
same sins, if they could; they want but opportunity. There will be a
greater difference between these wretches, and the glorified Christian,
than there is betwixt a toad, and the sun in the firmament. The _rich
man's purple, and fine linen, and sumptuous fare_, did not so exalt him
above _Lazarus, while at his gate full of sores_.

§ 4. (2.) They shall have no comfortable relation to God, nor communion
with him. _As they did not like to retain God in their knowledge_; but
said unto him, _Depart from us, for we desire not the knowledge of thy
ways_; so God will abhor to retain them in his household. He will never
admit them to the inheritance of his saints, nor endure them to stand in
his presence, but _will 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 whore-master, 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 deceived
flatterers, where then will be their presumptuous claims? Then they
shall find, that God is not their Father, because they would not be his
people. As they would not consent that God by his Spirit should dwell in
them, so the tabernacle of wickedness shall have no fellowship with him,
nor the wicked inhabit the city of God. Only they that walked with God
here, shall live and be happy with him in heaven. Little does the world
know what a loss that soul hath, who loses God! What a dungeon would
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 towards God. That
transporting knowledge; those delightful views of his glorious face; the
inconceivable pleasure of loving him; the apprehensions of his infinite
love to us; the constant joys of his saints, and the rivers of
consolation with which he satisfies them. 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 exceeds
that of an earthly king. God suits men's employments to their natures.
Your hearts, sinners, were never set upon God in your lives, never
warmed with his love, never longed after the enjoyment of him; you had
no delight in speaking or hearing of him; you had rather have continued
on earth, if you had known how, than be interested in the glorious
praises of God. Is it meet then that you should be members of the
celestial choir.

§ 6. (4.) They shall be deprived of the blessed society of angels and
glorified saints. Instead of being companions of those happy spirits,
and numbered with those triumphant kings, they must be members of the
corporation of hell, where they shall have companions of a far different
nature and quality. Scorning and abusing the saints, hating them, and
rejoicing in their calamities, was not the way to obtain their
blessedness. Now you are shut out of that company, from which you first
shut out yourselves; and are separated from them, with whom you would
not be joined. You could not endure them in your houses, nor towns, nor
scarce in the kingdom. You took them as Ahab did Elijah, for the
_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 families. And is it any
wonder if you be separated from them hereafter? The day is near when
they will trouble you no more. _Betwixt them and you will a great gulf
be fixed._ Even in this life, while the saints were _mocked_,
_destitute_, _afflicted_, _tormented_, and while they had their personal
imperfections; yet, in the judgment of the Holy Ghost, they were such
_of whom the world was not worthy_.[248] Much more unworthy will the
world be of their fellowship in glory.

[Footnote 248] Hebrews xi, 36-38.

§ 7. (11.) I know many will be ready to think, they could spare these
things in this world well enough, and why may they not be without them
in the world to come? Therefore to shew 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 enlarged apprehensions
concerning it—their consciences will make a closer application of it to
themselves,—their affections will no longer be stupefied,—nor their
memories be treacherous.

§ 8. (1.) The understandings of the ungodly will then be cleared, to
know the worth of that which they have lost. Now they lament not their
loss of God, because they never knew his excellence; nor the loss of
that holy 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 to know what he
lost, then he laments it. Though the understandings of the damned will
not be sanctified, yet they will be cleared from a multitude of errors.
They now think that their honors, estates, pleasures, health, and life,
are better worth their labor, than the things of another world; but when
these things have left them in misery, when they experience the things
which before they did but read and hear of, they will be of another
mind. They would not believe that water would drown, till they were in
the sea, nor the fire 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 sorrows may be increased. Poor souls! they would
comparatively be happy, if their understandings were wholly taken from
them, if they had no more knowledge than ideots, or brute beasts; or if
they knew no more in hell, than they did upon earth, their loss would be
less trouble to 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 but know, or
will not read and 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 more 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 madness of sinning, the misery of sinners, have
those souls that now endure this misery, in comparison with those on
earth, that do but hear of it? What sensibility of the worth of life has
the condemned man that is going to be executed, compared with what he
was wont to have in the time of his prosperity? Much more will the
actual loss of eternal blessedness make the damned exceedingly
apprehensive of the greatness of their loss; and as a large vessel will
hold more water than a shell, so will their more enlarged understandings
contain more matter to feed their torment, than their shallow capacity
can now do.

§ 10. (3.) Their consciences also will make a truer and closer
application of this doctrine to themselves, which will exceedingly tend
to increase their torment. It will then be no hard matter to them to
say, "This is my loss! and this is my everlasting remediless misery!"
The want of this self-application is the main cause, why they are so
little troubled now. They are hardly brought to believe that there is
such a state of misery; but more hardly to believe that it is like to be
their own. This makes so many sermons lost to them, and all threatenings
and warnings in vain. Let a minister of Christ shew them their misery
ever so plainly and faithfully, they will not be persuaded they are so
miserable. Let him tell them of the glory they must lose, and the
sufferings they must feel, and they think he means not them, but some
notorious sinners. It is one of the hardest things in the world, to
bring a wicked man to know that he is wicked, or to make him see himself
in a state of wrath and 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 were the most sanctified persons in the
world. How seldom do men cry out, after the plainest discovery of their
state, _I am the man_? or acknowledge, that if they die in their present
condition, they are undone for ever? But when they suddenly find
themselves in the land of darkness, feel themselves in scorching flames,
and see they are shut out of the presence of God for ever; then the
application of God's anger to themselves, will be the easiest matter in
the world; they will then roar out these forced confessions, "O my
misery! O my folly! O my inconceivable, irrecoverable loss!"

§ 11. (4.) Then will their affections likewise be more lively, and no
longer stupified. A hard heart now makes heaven and hell seem but
trifles. We have shewed them everlasting glory and misery, and they are
as men asleep; our words are as stones cast against a wall, which fly
back in our faces: we talk of terrible things, but it is to dead men; we
search their wounds, but they never feel us; we speak to rocks, rather
than to men; the earth will as soon tremble as they. But when these dead
souls are revived, what passionate sensibility! what working 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 the only meritorious cause of their
sufferings, so themselves will be the chief executioners. Even Satan, as
he was not so great a cause of their 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 passion nor sense! How happy, if they could then feel, as
lightly as they were wont to hear! if they could sleep out the time of
execution, as they did the time of the sermons, that warned them of it!
But their stupidity is gone; it will not be.

§ 12. (5.) Their memories will moreover be as large and strong as their
understandings and affections. Could they but lose the use of their
memory, their loss of heaven being forgot, would little trouble them.
Though they would account annihilation a singular mercy, they cannot lay
aside any part of their being. Understanding, conscience, affections,
memory, must all live to torment them, which should have helped to their
happiness. As by these they should have fed upon the love of God, and
drawn forth perpetually the joys of his presence, so by these must they
feed upon his wrath, and draw forth continually the pains of his
absence. Now they have no leisure to consider, nor any room in their
memories for the things of another life; but then they shall have
nothing else to do; their memories shall have no other employment. God
would have had the doctrine of their eternal state _written on the posts
of their doors, on their hands and hearts_; he would have had them mind
it, and _mention it when they lay down and rose up, when they sat in
their 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 small
matter. If it had been health, or wealth, or friends, or life, it had
been nothing. But, oh! to lose _that exceeding eternal weight of
glory_!—It will also torment them to think of the possibility they once
had of obtaining it. Then they will remember, "Time was, when I was as
fair for the kingdom as others. I was set upon the stage of the world,
if I had played my part wisely and faithfully, I might now have had
possession of the inheritance. I might have been among yonder blessed
saints, who am now tormented with these damned fiends. The Lord did _set
before me life and death_; and having chose death, I deserve to suffer
it. _The prize_ was held out before me; if I had _run well_, I might
have _obtained it_; if I had _striven_, I might have had _the victory_;
if I had _fought_ valiantly, I had been _crowned_."—It will yet more
torment them to remember, that their obtaining the crown was, not only
possible, but very probable. It will wound them to think, "I had once
the gales of the Spirit ready to have assisted me. I was purposing to
be another man, to have cleaved to Christ, and forsook the world. I was
almost resolved to have been wholly for God. I was once even turning
from my base seducing lusts. I had cast off my old companions, and was
associating myself with the godly. Yet I turned back, lost my hold, and
broke my promises. I was _almost persuaded to be a real Christian_, yet
I conquered those persuasions. What workings were in my heart, when a
faithful minister pressed home the truth! O how fair was I once for
heaven! I almost had it, and yet I have lost it! Had I _followed on to
seek the Lord_, I had now been blessed among the saints."

§ 13. It will exceedingly torment them to remember their lost
opportunities. "How many weeks, and months, and years, did I lose, which
if I had improved I might now have been happy? Wretch that I was! could
I find no time to study the work, for which I had all my time? no time
among all my labors, to labor for eternity? Had I time to eat, and
drink, and sleep, and none to save my soul? Had I time for mirth and
vain discourse, and none for prayer? Could I take time to secure the
world, and none to try my title to heaven? O precious time! I had once
enough, and now I must have no more. I had once so much, I knew not what
to do with it; and now it is gone, and cannot be recalled. O that I had
but one of those years to live over again! How speedily would I repent!
How earnestly would I pray! How diligently would I hear! How closely
would I examine my state! How strictly would I live! But 'tis 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 cordially turn to Christ! My godly friends admonished
me. They told me what would come of my wilfulness and negligence at
last; but I neither believed, nor regarded them. How long did God
himself condescend to entreat me! How did the _Spirit strive_ with my
heart, as if he was loth to take a denial! How did _Christ stand
knocking_ one Sabbath after another, and crying to me, _Open, sinner,
open thy heart to thy Savior, 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 recollection of such Divine
pleadings will passionately transport the damned with self-indignation!
"Must I tire out the patience of Christ? Must I make the God of heaven
follow me in vain, till I had wearied him with crying to me, _Repent,
return_? O how justly is that patience now turned into fury, which falls
upon me with irresistible violence? When the Lord cried to me, _Wilt
thou not be made clean? when shall it once be?_ my heart, or at least my
practice, answered, _Never_. And now when I cry, How long shall it be
till I am freed from this torment? How justly do I receive the same
answer, _Never, never_."

§ 15. It will also be most cutting to remember on what easy terms they
might have escaped their misery. Their 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 Savior; to renounce all other
happiness, and take the Lord for their supreme good; to renounce the
world and the flesh, and submit to his meek and gracious government; 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 an hard master_, and thought his pleasant service a
bondage, and the service of the devil and the flesh the only freedom?
Was I not a thousand times worse than mad, when I censured the holy way
of God as needless preciseness? when I thought the laws of Christ too
strict, and all too much that I did for the life to come? What would all
sufferings for Christ and well doing have been, compared with these
sufferings that I must undergo for ever! Would not the heaven, which I
have lost, have recompensed all my losses? And should not all my
sufferings have been there forgotten? What if Christ had bid me do some
great matter; whether to live in continual fears and sorrows, or to
suffer death an hundred times over; should I not have done it? How much
more, when he only said, _Believe and be saved. Seek my face, and thy
soul shall live. Take up thy cross, and follow me, and I will give thee
everlasting life._ O gracious offer! O easy terms! O cursed wretch, that
would not be persuaded to accept them!"

§ 16. This also will be a most tormenting consideration, to remember
what they sold their eternal welfare for. When they compare the value of
the pleasures of sin, with the value of _the recompense of reward_, how
will the vast disproportion astonish them? To think of the low delights
of the flesh, or the applauding breath of mortals, or the possessing
heaps of gold; and then to think of everlasting glory. "This is all I
had for my soul, my God, my hopes of blessedness!" It cannot possibly be
expressed, how these thoughts will tear his very heart. Then will he
exclaim against his folly. "O miserable wretch! Did I set my soul to
sale for so base a price? Did I part with my God for a little dirt and
dross; and sell my Savior, as Judas, for a little silver? I had but a
dream of delight, for my hopes of 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 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 honorable 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 they
were punished for another man's transgressions; or any other had been
the chief author of their ruin. But to think, it was the choice of their
own will, and that none in the world could have forced them to sin
against their wills; this will be a cutting thought: "Had I not enemies
enough in the world (thinks this miserable creature) but I must be an
enemy to myself? God would never give the Devil, nor the world, so much
power over me, as to force me to commit the least transgression. They
could but entice, it was myself that yielded, and did the evil. And must
I lay hands upon my own soul; and embrue 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 mercy upon me, and renewed one
deliverance after another, to draw my heart to him: yea, he hath gently
chastised me, and made me groan under the fruit of my disobedience; and
though I promised largely in my affliction, yet never was I heartily
willing to serve him." Thus will it gnaw the hearts of these sinners, to
remember that they were the cause of their own undoing; and that they
wilfully and obstinately persisted in their rebellion, and were mere
volunteers in the service of the Devil.

§ 18. The wound in their consciences will be yet deeper, when they shall
not only remember it was their own doing, but that they were at so much
cost and pains for their own damnation. What great undertakings did they
engage in to effect their ruin; to resist the Spirit of God; to overcome
the power of mercies, judgments, and even the word of God; to subdue the
power of reason, and silence conscience? All this they undertook, and
performed. Though they walked in continual danger of the wrath of God,
and knew he could lay them in the dust, and cast them into hell, in a
moment; yet would they run upon all this. Oh the labor it costs sinners
to be damned! Sobriety, with health and ease, they might have had at a
cheaper rate; yet they will rather have gluttony and drunkenness, with
poverty, shame, and sickness. Contentment they might have, with ease and
delight; yet they will rather have covetousness and ambition, though it
costs them cares and fears, labor of body, and distraction of mind.
Though their anger be self-torment, and 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 salvation_? If I had done as much
for heaven, as I did for hell, I had surely had it. I cried out of the
tedious way of godliness, and the painful course of self-denial; and yet
I could be at a great deal more pains for Satan, and for death. Had I
loved Christ as strongly as I did my pleasures, and profits, and honors,
and thought on him as often, and sought him as painfully, O how happy
had I now been! But justly do I suffer the flames of hell, for buying
them so dear, rather than have heaven when it was purchased to my hands!"

§ 19. O that God would persuade thee, reader, to take up these thoughts
now, for preventing the inconceivable calamity of taking them up in hell
as thy own tormentor! Say not, that they are only imaginary. Read what
Dives thought, _being in torment_.[249] As the joys of heaven are
chiefly enjoyed by the rational soul in its rational actings, so must
the pains of hell be suffered. As they will be men still, so will they
feel and act as men.

[Footnote 249] Luke xvi.

CHAP. VI.

The misery of those, who, besides losing the Saint's Rest, lose the
enjoyments of time, and suffer the torments of hell.

§ 1. The connexion of this with the preceding chapter. § 2. (I.) The
enjoyments of time which the damned lose: § 3. (1.) Their presumptuous
belief of their interest in God and Christ: § 4. (2.) All their hopes:
§ 5. (3.) All their peace of conscience: § 6. (4.) All their carnal
mirth: § 7. (5.) All their sensual delights: § 8. (II.) The torments of
the damned are exceeding great: § 9. (1.) The principal author of them
is God himself: § 10. (2.) The place or state of torment: § 11. (3.)
These torments are the effects of Divine vengeance: § 12. (4.) God will
take pleasure in executing them: § 13. (5.) Satan and sinners
themselves will be God's executioners: § 14. (6.) These torments will
be universal: § 15. (7.) without any mitigation: § 16. (8.) and
eternal: § 17. The obstinate sinner convinced of his folly in venturing
on these torments: § 18. and entreated to fly for safety to Christ.

§ 1. As _godliness hath a promise of the life that now is, and of that
which is to come_; and if we _seek first the kingdom of God and his
righteousness_, then _all_ meaner _things shall be added unto us_: So
also are the ungodly threatened with the loss both of spiritual and
temporal blessings, and because they sought not first God's kingdom and
righteousness, therefore shall they lose both it and that which they did
seek, and there _shall be taken from them that_ little _which they
have_. If they could but have kept their present enjoyments, they would
not have much cared for the loss of heaven. If they had _lost and
forsaken all for Christ_, they would have found all again in him; for he
would have been _all in all_ to them. But now they have forsook Christ
for other things, they shall lose Christ, and that also for which they
forsook him; even—the enjoyments of time—besides suffering the torments
of hell.

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

§ 3. (1.) They shall lose their presumptuous belief of their interest in
the favor of God and the merits of Christ. This false belief now
supports their spirits, and defends them from the terrors that would
otherwise seize upon them. But what will ease their trouble, when they
can believe no longer, nor rejoice any longer? If a man be near to the
greatest mischief, and yet strongly conceit that he is in safety, he may
be as cheerful as if all were well. If there were no more to make a man
happy, but to believe that he is so, or shall be so, happiness would be
far more common than it is like to be. As true faith is the leading
grace in the regenerate, so is false faith the leading vice in the
unregenerate. Why do such multitudes sit still, when they might have
pardon; but that they verily think they are pardoned already? If you
could ask thousands in hell, what madness brought them thither? they
would most of them answer, "We made sure of being saved, till we found
ourselves damned. We would have been more earnest seekers of
regeneration, and the power of godliness, but we verily thought we were
Christians before. We have flattered ourselves into these torments, and
now there is no remedy." Reader, I must in faithfulness tell thee, that
the confident belief of their good state, which the careless, unholy,
unhumbled multitude so 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 their hope of escaping
it bore up their hearts. We can now scarce speak with the vilest
drunkard, or swearer, or scoffer, but he hopes to be saved for all this.
O happy world, if salvation were as common as this hope! Nay, so strong
are men's hopes, that they will dispute the cause with Christ himself at
judgment, and plead their _having eat and drank in his presence, and
prophesied in his name, and in his name cast out devils_; they will
stiffly deny that ever they neglected Christ in _hunger_, _nakedness_,
or _prison_, till he confutes them with the sentence of their
condemnation. O the sad state of these men, when they must bid farewell
to all their hopes! _When a wicked man dieth, his expectations shall
perish: and the hope of unjust men perisheth._[250] _The eyes of the
wicked shall fail, and they shall not escape, and their hope shall be as
the giving up of the ghost._[251] The giving up the ghost, is a fit, but
terrible resemblance of a wicked man's giving up his hopes. As the soul
departeth not from the body without the greatest pain; so doth the hope
of the wicked depart. The soul departs from the body suddenly, in a
moment, which hath there delightfully continued so many years; just so
doth the hope of the wicked depart. The soul will never more return to
live with the body in this world; and the hope of the wicked takes an
everlasting farewell of the soul. A miracle of resurrection shall again
unite soul and body, but there shall be no such miraculous resurrection
of the damned's hope. Methinks, it is the most pitiable sight this world
affords, to see such an ungodly person dying, and to think of his soul
and his hopes departing together. With what a sad change he appears in
another world! Then if a man could but ask that hopeless soul, "Are you
as confident of salvation as you were wont to be?" What a sad answer
would be returned! O that careless sinners would be awakened to think of
this in time! Reader, rest not till thou canst give a reason of all thy
hopes, grounded upon Scripture promises; that they purify thy heart;
that they quicken thy endeavors in godliness; that the more thou hopest
the less thou sinnest, and the more exact is thy obedience. If thy hopes
be such as these, go on in the strength of the Lord, hold fast thy hope,
and _never shall it make thee ashamed_. But if thou hast not one sound
evidence of a work of grace on thy soul, cast away thy hopes. Despair of
ever being saved, _except thou be born again_; or of _seeing God,
without holiness_; or of having part in Christ, except thou _love him
above father, mother, or thy own life_. This kind of despair is one of
the first steps to heaven. If a man be quite out of his way, what must
be the first means to bring him in again? He must despair of ever coming
to his journey's end in the way that he is in: if his home be eastward,
and he is going westward, as long as he hopes he is right, he will go
on; and as long as he goes on hoping, he goes farther amiss: When he
despairs of coming home, except he turn back, then he will return, and
then he may hope. Just so it is, sinner, with thy soul: Thou art born
out of the way to heaven, and hast proceeded many a year; thou goest on,
and hopest to be saved, because thou art not so bad as many others.
Except thou throwest away those hopes, and see that thou hast all this
while been quite out of the way to heaven, thou wilt never return and be
saved. There is nothing in the world more likely to keep thy soul out of
heaven, than thy false hopes of being saved, while thou art out of the
way to salvation. See then how it will aggravate the misery of the
damned, that with the loss of heaven, they shall lose all that hope of
it, which now supports them.

[Footnote 250] Proverbs xi, 7.

[Footnote 251] Job xi, 20.

§ 5. (3.) They will lose all that false peace of conscience which makes
their present life so easy. Who would think, that sees how quietly the
multitude of the ungodly live, that they must very shortly lie down in
everlasting flames? They are as free from the fears of hell as an
obedient believer; and for the most part have less disquiet of mind than
those who shall be saved. Happy men, if this peace would prove lasting!
_When they shall say, Peace and safety; then sudden destruction cometh
upon them, as travail upon a woman with child, and they shall not
escape._[252] O cruel peace, which ends in such a war! The soul of every
man by nature is Satan's garrison; all is at peace in such a man till
Christ comes, and gives it terrible alarms of judgment and hell, batters
it with the ordnance of his threats and terrors, forces it to yield to
his mere mercy, and take him for the Governor; then doth he cast out
Satan, _overcome him, take from him all his armor wherein he trusted,
and divideth his spoil_,[253] and then doth he establish a firm and
lasting peace. If therefore thou art yet in that first peace, never
think it will endure. Can thy soul have lasting peace, in enmity with
Christ? Can he have peace against whom God proclaims war? I wish thee no
greater good, than that God break in upon thy careless heart, and shake
thee out of thy false peace, and make thee lie down at the feet of
Christ, and say, _Lord what wouldst thou have me to do?_ and so receive
from him a better and surer peace, which will never be quite broken, but
be the beginning of thy everlasting peace, and not perish in thy
perishing, as the groundless peace of the world will do.

[Footnote 252] 1 Thessalonians v, 3.

[Footnote 253] Luke xi, 22.

§ 6. (4.) They shall lose all their carnal mirth. They will themselves
say of their _laughter, it is mad, and of their mirth, what doth
it?_[254] It was but _as the crackling of thorns under a pot_.[255] It
made a blaze for a while, but it was presently gone, and returned no
more. The talk of death and judgment was irksome to them, because it
damped their mirth. They could not endure to think of their sin and
danger, because these thoughts sunk their spirits. They knew not what it
was to weep for sin, or to humble themselves under the mighty hand of
God. They could laugh away sorrow, and sing away cares, and drive away
those melancholy thoughts. To meditate, and pray, they fancied would be
enough to make them miserable or run mad. Poor souls! what a misery will
that life be, where you shall have nothing but sorrow; intense,
heart-piercing, multiplied sorrow; when you shall neither have the joys
of saints, nor your own former joys? Do you think there is one merry
heart in hell; or one joyful countenance, or jesting tongue? 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.

[Footnote 254] Ecclesiastes ii, 2.

[Footnote 255] Ecclesiastes vii, 6.

§ 7. (5.) They shall also lose all their sensual delights. That which
they esteemed their chief good, their heaven, their God, must they lose,
as well as God himself. What a fall will the proud ambitious man have
from the top of his honors? As his dust and bones will not be known from
the dust and bones of the poorest beggar; so neither will his soul be
honored or favored more than theirs. What a number of the great, noble,
and learned, will be shut out 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 expecting the admiration
of beholders. They shall spend their time in sadness, and not in sports
and pastimes. What an alteration will they _then_ find? The heat of
their lust will be then abated. How will it even cut them to the heart
to look each other in the face! What an interview will there then be,
cursing the day that ever they saw one another? O that sinners would now
remember and say! "Will these delights accompany us into the other
world? Will not the remembrance of them be then our torment? shall we
then take this partnership in vice for true friendship? Why should we
sell such lasting, incomprehensible joys for a taste of seeming
pleasure? Come, as we have sinned together, let us pray together, that
God would pardon us; and let us help one another toward heaven, instead
of helping to deceive and destroy each other." O that men knew but what
they desire, when they would so fain have all things suited to the
desires of the flesh! It is but to desire their temptations to be
increased, and their snares strengthened.

§ 8. (II.) As the loss of the Saint's Rest will be aggravated by losing
the enjoyments of time, it will be much more so by suffering the
torments of hell. The exceeding 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 executioners;—that these torments
shall be universal,—without mitigation,—and without end.

§ 9. (1.) The principal Author of hell-torments is God himself. As it was
no less than God whom the sinner had offended, so it is no less than God
who will punish them for their offences. He hath prepared those torments
for his enemies. His continued anger will still be devouring them. His
breath of indignation will kindle the flames. His wrath will be an
intolerable burden to their souls. If it were but a creature they had to
do with, they might better bear it. Woe to him that falls under the
strokes of the Almighty! _it is a fearful thing to fall into the hands
of the living God_.[256] It were nothing, in comparison to this, if all
the world were against them, or if the strength of all creatures were
united in one to inflict their penalty. They had now rather venture to
displease God than displease a landlord, a customer, a master, a friend,
a neighbor, or their own flesh; but then they will wish a thousand times
in vain, that they had been hated of all the world, rather than have
lost the favor of God. What a consuming fire is his _wrath_? If it _be
kindled_ here _but a little_, how do we _wither like the grass_? How
soon doth our strength decay, and turn to weakness, and our beauty to
deformity? The flames do not so easily run through the dry stubble, as
the wrath of God will consume these wretches. They that could not bear a
prison, or a gibbet, or fire, for Christ, nor scarce a few scoffs, how
will they now bear the devouring flames of Divine wrath?

[Footnote 256] Hebrews x, 31.

§ 10. (2.) The place or state of torment is purposely ordained to
glorify the justice of God. When God would glorify his power, he made
the worlds. The comely order of all his creatures, declareth his wisdom.
His providence is shewn, in sustaining all things. When a spark of his
wrath kindles upon the earth, the whole world, except only eight
persons, are drowned; Sodom, Gomorrah, Admah, and Zeboim, are burnt with
fire from heaven; the sea shuts her mouth upon some, the earth opens and
swallows up others; the pestilence destroys by thousands. What a
standing witness of the wrath of God, is the present deplorable state of
the Jews? Yet the glorifying the mercy and justice of God is intended
most eminently for the life to come. As God will then glorify his mercy
in a way that is now beyond the comprehension of the saints that must
enjoy it; so also will he manifest his justice to be indeed the justice
of God. The everlasting flames of hell will not be thought too hot for
the rebellious; and when they have there burned through millions of
ages, he will not repent him of the evil which is befallen them. Woe to
the soul that is thus set up as a butt, for the wrath of the Almighty to
shoot at! and as a bush that must burn in the flames of his jealousy,
and never be consumed!

§ 11. (3.) The torments of the damned must be extreme, because they are
the effect of Divine vengeance. Wrath is terrible, but revenge is
implacable. When the great God shall say, "My rebellious creatures shall
now pay for all the abuse of my patience. Remember how I waited your
leisure in vain, how I stooped to persuade and entreat you. Did you
think I would always be so slighted?" Then will he be revenged for every
abused mercy, and for all their neglects of Christ and grace. O that men
would foresee this, and please God better in preventing their 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 briars and thorns against me in battle: I would
go through them, I would burn them together_. Wretched creatures! when
_he that made them will not have mercy on them, and he that formed them
will shew them no favor_.[257] _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._[258] Woe to the soul 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._[259]
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.

[Footnote 257] Isaiah xxvii, 4, 11.

[Footnote 258] Deuteronomy xxviii, 63.

[Footnote 259] Proverbs i, 26, 27.

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

§ 14. (6.) Consider also that their torment will be universal. As all
parts have joined in sin, so must they all partake in the torment. The
soul, as it was the chief in sinning, shall be the chief in suffering,
and as it is of a more excellent nature than the body, so will its
torments far exceed bodily torments; and as its joys far surpass all
sensual pleasures, so the pains of the soul exceed corporal 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 to gun-powder, to make the flames of hell take hold upon
them with fury. The body must also bear its part. That body which was so
carefully looked to, so tenderly cherished, so curiously dressed; what
must it now endure! How are its haughty looks now taken down? How little
will those flames regard its comeliness and beauty? Those eyes which
were wont to be delighted with curious sights, must then see nothing but
what shall terrify them; an angry God above them, with those saints whom
they scorned, enjoying the glory which they have lost; and about them
will be only devils and damned souls. How will they look back, and say,
"Are all our feasts, and games, and revels, come to this?" Those ears
which were accustomed to music and songs, shall hear the shrieks and
cries of their damned companions; children crying out against their
parents, that gave them 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, because without
mitigation. In this life, when told of hell, or conscience troubled
their peace, they had comforters at hand; their carnal friends, their
business, their company, their mirth. They could drink, play, or sleep
away their sorrows. But now all these remedies are vanished. Their hard,
presumptuous, unbelieving heart was a wall to defend them against
trouble of mind. Satan was himself their comforter, as he was to our
first mother; "_Hath God said, ye shall not eat? ye shall not surely
die._ Doth God tell you that you shall lie in hell? It is no such
matter. God is more merciful. Or if there be a hell, what need you fear
it? Are not you Christians? Was not the blood of Christ shed for you?"
Thus as the Spirit of Christ is the comforter of the saints, so Satan is
the comforter of the wicked. Never was a thief more careful lest he
should awake the people, when he is robbing the house, than Satan is not
to awaken a sinner. But when the sinner is dead, then Satan hath done
flattering and comforting. Which way then will the forlorn sinner look
for comfort? They that drew him into the snare, and promised him safety,
now forsake him, and are forsaken themselves. His comforts are gone, and
the righteous God, whose forewarnings he made light of, will now make
good his word against him to the least tittle.

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

§ 17. But methinks I see the obstinate sinner desperately resolving, "If
I must be damned, there is no remedy; rather than I will live as the
Scripture requires, I will put it to the venture; I shall escape as well
as the rest of my neighbors, and we will even bear it as well as we
can." Alas! poor creature, let me beg this of thee, before thou dost so
flatly resolve, that thou wouldst lend me thy attention to a few
questions, and weigh them with the reason of a man. Who art thou, that
thou shouldst bear the wrath of God? Art thou a god, or a man? What is
thy strength? Is it not as the strength of wax or stubble to resist the
fire; or as chaff to the wind; or as dust before the fierce whirlwind?
If thy strength were as iron, and thy bones as brass; if thy foundation
were as the earth, and thy power as the heaven; yet shouldst thou perish
at the breath of his indignation: How much more when thou art but a
piece of breathing clay, kept a few days from being eaten with worms, by
the mere support and favor of Him whom thou art thus resisting?—Why dost
thou tremble at the signs of almighty power and wrath? At claps of
thunder, or flashes of lightning; or that unseen power which rends in
pieces the mighty oaks, and tears down the strongest buildings; or at
the plague, when it rageth around thee? If thou hadst seen the plagues
of Egypt, or the earth swallow up Dathan and Abiram; or Elijah bring
fire from heaven to destroy the captains and their companies, would not
any of these sights have daunted thy spirits? How then canst thou bear
the plagues of hell?—Why art thou dismayed with such small sufferings as
befal thee here? A toothach; a fit of the gout, or stone, the loss of a
limb, or falling into beggary and disgrace? And yet all these laid
together, will be one day accounted a happy state, in comparison of that
which is suffered in hell. Why does the approach of death so much
affright thee? O how cold it strikes to thy heart! And would not the
grave be accounted a paradise, compared with that place of torment which
thou slightest?—Is it an intolerable thing to burn part of thy body, by
holding it in the fire? What then will it be to suffer ten thousand
times more for ever in hell?—Why does the thought or mention of hell
occasion any disquiet in thy spirit?—And canst thou endure the torments
themselves?—Why doth the rich man complain to Abraham _of his torment 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 death. If
the misery of the damned can be endured, why cannot a man more easily
endure these foretastes of hell?—What if thou shouldst see the Devil
appear to thee in some terrible shape? Would not thy heart fail thee,
and thy hair stand on end? And how wilt thou endure to live for ever,
where thou shalt have no other company but Devils, and the damned, and
shalt not only see them, but be tormented with them and by them?—Let me
once more ask, if the wrath of God be so light, why did the Son of God
himself make so great a matter of it? It made him _sweat as it were
great drops of blood falling down to the ground_. The Lord of life
cried, _My soul is exceeding sorrowful, even unto death_. And on the
cross, _My God, my God, why hast thou forsaken me?_ Surely if any one
could have born 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 thy mad security! Dost thou think to find it
tolerable to thee, which was so heavy to Christ? Nay, the Son of God is
cast into a bitter agony, and bloody sweat, only under the _curse of the
law_; and yet thou, feeble, foolish creature, makest nothing to bear
also the curse of the gospel, which requires a _much sorer
punishment_.[260] The good Lord bring thee to thy right mind by
repentance, lest thou buy thy wit at too dear a rate!

[Footnote 260] Hebrews x, 29.

§ 18. And now, reader, I demand thy resolution, what use wilt thou make
of all this? Shall it all be lost to thee? or wilt thou consider it in
good earnest: Thou hast cast away many a warning of God; wilt thou do so
by this also? Take heed, God will not always stand warning and
threatening. The hand of revenge is lifted up, the blow is coming, and
woe to him on whom it lighteth! Dost thou throw away the book, and say,
it speaks of nothing but hell and damnation? Thus thou usest also to
complain of the preacher. But wouldst thou not have us tell thee of
these things? Should we be guilty of the blood of thy soul, by keeping
silent that which God hath charged us to make known? Wouldst thou 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 are 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 thou 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. Preaching heaven and mercy to thee, is
entreating thee to seek them and not reject them; and preaching hell, is
but to persuade thee to avoid it. If thou wert quite past hope of
escaping it, then it were in vain to tell thee of hell; but as long as
thou art alive, there is hope of thy recovery, and therefore all means
must be used to awake thee from thy lethargy. Alas! what heart can now
possibly conceive, or what tongue express, the pains of those souls,
that are under the wrath of God? Then, sinners, you will be crying to
Jesus Christ, "O mercy! O pity, pity on a poor soul!" Why, I do now, in
the name of the Lord Jesus, cry to thee, "O have mercy, have pity, man,
upon thy own soul!" Shall God pity thee, who wilt not be entreated to
pity thyself? If thy horse see but a pit before him, thou canst scarcely
force him in; and wilt thou so obstinately cast thyself into hell, when
the danger is foretold thee? _Who can stand before the indignation of
the Lord? and who can abide in the fierceness of his anger?_[261]
Methinks thou shouldst need no more words, but presently cast away thy
soul-damning sins, and wholly deliver up thyself to Christ. Resolve on
it immediately, and let it be done, that I may see thy face in 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.

[Footnote 261] Nahum i, 6.

CHAP. VII.

The necessity of diligently seeking the Saint's Rest.

§ 1. The Saint's Rest surprizingly neglected; particularly, § 2. By the
worldly-minded—§ 3. The profane multitude—§ 4. Formal professors—§ 5-8.
and by the godly themselves, whether magistrates, ministers, or people.
§ 9. The author mourns the neglect, and excites the Reader to
diligence, by considering, § 10. The ends we aim at, the work we have
to do, the shortness and uncertainty of our time, and 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, that to trifle is lost labor, that much time is
mispent, and that our recompense and labor will be proportionable;
§ 14. That striving is the Divine appointment, all men do or will
approve it, the best Christians at death lament their want of it,
heaven is often lost for want of it, but never obtained without it;
§ 15. God, Christ, and the Holy Spirit are in earnest; God is so in
hearing and answering prayer, ministers in their instructions and
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 in earnest. § 16. The chapter concludes with proposing
some awakening questions to the ungodly, and, § 17. also to the godly.

§ 1. If there be so certain and glorious a rest for the saints, why is
there no more industrious seeking after it? One would think, if a man
did but once hear of such unspeakable glory to be obtained, and believed
what he heard to be true, he should be transported with the vehemency of
his desire after it, and should almost forget to eat or drink, and
should care for nothing else, and speak of and inquire after nothing
else, but how to get this treasure. And yet the people who hear of it
daily, and profess to believe it as a fundamental article of their
faith, do as little mind it, or labor for it, as if they had never heard
of any such thing, or did not believe one word they hear. This reproof
is more particularly applicable to—the worldly-minded,—the profane
multitude,—the formal professors,—and even to the godly themselves.

§ 2. The worldly-minded are so taken up in seeking the things below,
that they have neither heart nor time to seek this rest. O foolish
sinners, _who hath bewitched you?_ The world bewitches men into brute
beasts, and draws them some degrees beyond madness. See what riding and
running, what scrambling and catching for a thing of naught, while
eternal rest lies neglected! What contriving and caring to get a step
higher in the world than their brethren, while they neglect the kingly
dignity of the saints! What insatiable pursuit of fleshly pleasures,
while they look on the praises of God, the joy of angels, as a tiresome
burden! What unwearied diligence in raising their posterity, enlarging
their possessions; perhaps for a poor living from hand to mouth; while
judgment is drawing near; but, how it shall go with them then, never
puts them to one hour's consideration! What rising early, and sitting up
late, and laboring from year to year, to maintain themselves and
children in credit till they die; but, what shall follow after, they
never think on! Yet these men cry, "May we not be saved without so much
ado?" How early do they rouse up their servants to their labor! But how
seldom do they call them to prayer, or reading the Scriptures! What hath
this world done for its lovers and friends, that it is so eagerly
followed, and painfully sought after, while Christ and heaven stand by,
and few regard them? or what will the world do for them for the time to
come? The common entrance into it is through anguish and sorrow. The
passage through it is with continual care and labor. The passage out of
it, is the sharpest of all. O unreasonable, bewitched men! Will mirth
and pleasure stick close to you? Will gold and worldly glory prove fast
friends to you in the time of your greatest need? Will they hear your
cries in the day of your calamity? At the hour of your death, will they
either answer or relieve you? Will they go along with you to the other
world, and bribe the judge, and bring you off clear, or purchase you a
place among the blessed? Why then did the rich man want _a drop of water
to cool his tongue_? Or are the sweet morsels of present delight and
honor of more worth than eternal rest? and will they recompense the loss
of that _enduring treasure_? Can there be the least hope of any of
these? Ah, vile, deceitful world! How oft have we heard thy most
faithful servants at last complaining; "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 served
it, he would not have left me thus comfortless and hopeless." Thus they
complain; and yet succeeding sinners will take no warning.

§ 3. As for the profane multitude, they will not be 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 the 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 alway_; yet they will
neither pray constantly with their families, nor in secret. Though
Daniel would rather be _cast to the lions_, than forbear _praying three
times a day in his house_, where his enemies might hear him; yet these
men will rather venture to be an eternal prey to Satan, _the roaring
lion_, than thus seek their own safety. Or their cold and heartless
prayers invite God to a denial: For among men it is taken for granted,
that he who asks but slightly and seldom, cares not much for what he
asks. They judge themselves unworthy of heaven, who think it is not
worth their more constant and earnest requests. If every door was
marked, where families do not morning and evening earnestly seek the
Lord in prayer, that his wrath might be poured out upon such prayerless
families, our towns would be as places over-thrown by the plague, the
people being dead within, and the mark of judgment without. I fear where
one house would escape, ten would be marked out for death; and then they
might teach their doors to pray, _Lord, have mercy upon us_, because the
people would not pray themselves. But especially if we could see what
men do in their secret chambers, how few would you find in a whole town
that spend one quarter of an hour, morning and night, in earnest
supplication to God for their souls? O how little do these men set by
eternal rest! Thus do they slothfully neglect all endeavors for their
own welfare, except some public duty in the congregation, which custom
or credit engages them to. Persuade them to read good books, learn the
grounds of religion in their catechism, and sanctify the Lord's day in
prayer, and meditation, and hearing the word, and forbearing all wordly
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 any
outward duty, but to the inward work of religion they will never be
persuaded. They will preach, or hear, or read, or talk of heaven, or
pray in their families, and take part with the persons or causes that
are good, and desire to be esteemed among the godly; but you can never
bring them to the more spiritual duties; as to be constant and fervent
in secret prayer and meditation; conscientious in self-examination;
heavenly minded; and to watch over their hearts, words, and ways; to
mortify the flesh, and not make provision to fulfil its lusts; to love
and heartily forgive an enemy, and prefer their brethren before
themselves; to lay all they have, or do, at the feet of Christ, and
prize his service and favor before all; to prepare to die, and willingly
leave all to go to Christ. Hypocrites will never be persuaded to any of
these. If an hypocrite entertains the gospel with joy; it is only in the
surface of his soul, he never gives the seed any depth of earth: It
changes his opinion, but never melts and new moulds his heart, nor sets
up Christ there in full power and authority. As his religion lies most
in opinion, so does his chief business and conversation. He is usually
an ignorant, bold, conceited dealer in controversies, rather than an
humble embracer of known truth, with love and obedience. By his
slighting the judgments and persons of others, and seldom talking with
seriousness and humility of the great things of Christ, he shews his
religion dwells in the brain, and not in his heart. The _wind of
temptation carries him away_ as a feather, because his heart is not
established with Christ and grace. He never in private conversation
humbly bewails his soul's imperfections, or tenderly acknowledges his
unkindnesses to Christ; but gathers his greatest comforts from his being
of such a judgment or party. The like may be said of the worldly
hypocrite, who choaks the gospel with the thorns of worldly cares and
desires. He is convinced, that he must be religious, or he cannot be
saved; and therefore he reads, and hears, and prays, and forsakes his
former company and courses; but he resolves to keep his hold of present
things. His judgment may say, God is the chief good; but his heart and
affections never said so. The world hath more of his affections than
God, and therefore is his god. Though he does not run after opinions and
novelties, like the former, yet he will be of that opinion which will
best serve his worldly advantage. And as one whose spirits are enfeebled
by some pestilential disease; so this man's spirits being possessed by
the plague of a worldly disposition, how feeble is he in secret prayer!
How superficial in examination and meditation! How poor in heart
watchings! How nothing at all in loving and walking with God, rejoicing
in him, or desiring him! So that both these, and many other sorts of
hypocrites, though they will go with you in the easy outside of
religion, yet will never be at the pains of inward and spiritual duties.

§ 5. And even the godly themselves are too lazy seekers of their
everlasting rest. Alas! what a disproportion is there between our light
and heat? our profession and 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 meditate, and reprove sin, as if we did it not; and enjoy
Christ, as if we enjoyed him not; as if we had learned to use the things
of heaven, as the apostle teacheth us to _use the things of the world_?
What a frozen stupidity hath benumbed us! We are dying, and we know it,
and yet we stir not! we are at the door of eternal happiness, or misery,
and yet we perceive it not; death knocks, and we hear it not; God and
Christ call and cry to us "_To-day, if ye will hear my voice, harden not
your hearts; work, while it is day, for the night cometh when none can
work_. Now ply your business, labor for your lives, lay out all your
strength and time; now or never;" and yet we stir no more than if we
were half asleep. What haste doth 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 man that is in earnest a Christian? Methinks men every where make
but a trifle of their eternal state. They look after it but a little by
the bye; they do not make it the business of their lives. If I were not
sick myself of the same disease, with what tears should I mix this ink?
With what groans should I express these complaints? And with what heart
grief should I mourn over this universal deadness?

§ 6. Do magistrates among us seriously perform their work? Are they
zealous for God? Do they build up his house? Are they tender of his
honor? Do they second the word? And fly in the face of sin and sinners,
as the disturbers of our peace, and the only cause of all our miseries?
Do they improve all their power, wealth, and honor, and all their
influence, for the greatest advantage to 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 our people, as those should, that _know the
terrors of the Lord_? Do we press Christ, and regeneration, and faith,
and holiness, believing that, without these, men can never have life? Do
our bowels yearn over the ignorant, careless, and obstinate multitude?
When we look them in the face, do our hearts melt over them, lest we
should never see their faces in rest? Do we, as Paul, _tell them
weeping_, of their fleshly and earthly disposition? _And teach them
publicly, and from house to house, at all seasons, and with many tears?_
And do we entreat them as for their soul's salvation? Or rather, do we
not study to gain the approbation of critical hearers; as if a
minister's business were of no more weight but to tell a smooth tale for
an hour, and look no more after the people till the next sermon? Does
not carnal prudence control our fervor, and make our discourses
lifeless, on subjects the most piercing? How gently 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 magistrates or ministers! How
can it be expected? Reader, look but to thyself, and resolve the
question. Ask conscience, and suffer it to tell thee truly. Hast thou
set thy eternal rest before thine eyes, as the great business thou hast
to do in this world? Hast thou watched and labored, with all thy might,
_that no man take thy crown_? Hast thou made haste, lest thou shouldst
come too late, and die before thy work be done? Hast thou pressed on
through crowds of opposition, _towards the mark, for the prize of the
high calling of God in Christ Jesus_, still _reaching forth unto those
things which are before_? Can 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 minister witness, that he has heard you cry out, _What shall I
do to be saved?_ and that you have followed him with complaints against
your corruptions, and with earnest inquiries after the Lord? Can your
neighbors about you witness, that you reprove the ungodly, and take
pains to save the souls of your brethren? Let all these witnesses judge
this day between God and you, whether you are in earnest about eternal
rest. You can tell by his work, whether your servant has loitered,
though you did not see him; so you may by looking at your own work. Is
your love to Christ, your faith, your zeal, and other graces, strong or
weak? What are your joys? What is your assurance? Is all in order within
you? Are you ready to die, if this should be the day? Do the souls,
among whom you have conversed, _bless you_? Judge by this, and it will
quickly appear whether you have been laborers or loiterers.

§ 9. O blessed rest, how unworthily art thou neglected! O glorious
kingdom, how art thou undervalued! Little know the careless sons of men,
what a state they set so light by. If they once knew it, they would
surely be of another mind. I hope thou, reader, art sensible, what a
desperate thing it is to trifle about eternal rest; and how deeply thou
hast been guilty of this thyself. And I hope also, thou wilt not now
suffer this conviction to die. Should the physician tell thee, "If you
will observe but one thing, I doubt not to cure your disease," wouldst
thou not observe it? So I tell thee, if thou wilt observe but this one
thing for thy soul, I make no doubt of thy salvation; shake off thy
sloth, and put to all thy strength, and be a Christian indeed; I know
not then what can hinder thy happiness. As far as thou art gone from
God, seek him with all thy heart, and no doubt thou shalt find him. As
unkind as thou hast been to Jesus Christ, seek him heartily, obey him
unreservedly, and thy salvation is as sure as if thou hadst it already.
But full as Christ's satisfaction is, free as the promise is, large as
the mercy of God is; if thou only talk of these, when thou shouldst
eagerly entertain them, thou wilt be never the better for them; and if
thou loiter, when thou shouldst labor, thou wilt lose the crown. Fall to
work, then speedily and seriously, and bless God that thou hast yet time
to do it. And to shew that I urge thee not without cause, I will here
add a variety of animating considerations. Rouse up thy spirits, and, as
Moses said to Israel, _set thy heart unto all the words which I testify
unto thee this day; for it is not a vain thing, because it is your
life_.[262] May the Lord open thy heart, and fasten his counsel
effectually upon thee!

[Footnote 262] Deuteronomy xxxii, 46, 47.

§ 10. Consider how reasonable it is, that our diligence should be
answerable to the ends we aim at, to the work we have to do, to the
shortness and uncertainty of our time, and to the contrary diligence of
our enemies. The ends of a Christian's desires and endeavors are so
great, that no human understanding on earth can comprehend them. What is
so excellent, so important, or so necessary, as, the glorifying of God,
the salvation of our own and other men's souls, by escaping the torments
of hell, and possessing the glory of heaven? And can a man be too much
affected with things of such moment? Can he desire them too earnestly,
or love them too strongly, or labor for them too diligently? Do not we
know, that if our prayers prevail not, and our labor succeeds not, we
are undone for ever? The work of a Christian here is very great and
various. The soul must be renewed; corruptions must be mortified;
custom, temptations, and worldly interests, must be conquered; flesh
must be subdued; life, friends, and credit must be slighted; conscience
on good grounds be quieted; and assurance of pardon and salvation
attained. Though God must give us these without our merit, yet he will
not give them without our earnest seeking and labor. Besides, there is
much knowledge to be got, many ordinances to be used, and duties to be
performed: every age, year, and day; every place we come to; every
person we deal with; every change of our condition, still require the
renewing of our labor; wives, children, servants, neighbors, friends,
enemies, all of them call for duty from us. Judge then, whether men that
have so much business lying upon their hands, should not exert
themselves; and whether it be their wisdom either to delay or loiter.
Time passeth on. Yet a few days, and we shall be here no more. Many
diseases are ready to assault us. We that are now preaching, and
hearing, and talking, and walking, must very shortly be carried, and
laid in the dust, and there left to the worms in darkness and
corruption; we are almost there already, we know not whether we shall
have another sermon, or sabbath, or hour. How active should they be, who
know they have so short a space for so great a work?—And we have
enemies, that are always plotting and laboring for our destruction. How
diligent is Satan in all kind of temptations! Therefore _be sober, be
vigilant; because your adversary the Devil, as a roaring lion, walketh
about, seeking whom he may devour. Whom resist steadfast in the
faith._[263] How diligent are all the _ministers of Satan_! _False
teachers_, _scoffers_, _persecutors_, and our inbred corruptions, the
most busy and diligent of all! Will a feeble resistance serve our turn?
Should not we be more active for our own preservation, than our enemies
are for our ruin!

[Footnote 263] 1 Peter v, 8, 9.

§ 11. It should excite us to diligence, when we consider our talents,
and our mercies, our relation to God, and the afflictions he lays upon
us. The talents which we have received, are many and great. What people
breathing on earth have had plainer instructions, or more forcible
persuasions, or more constant admonitions, in season and out of season?
Sermons, till we have been weary of them; and Sabbaths, till we profaned
them? Excellent books in such plenty, that we knew not which to read?
What people have had God so near them? or have seen so much of Christ
crucified before their eyes? or have had heaven and hell so opened unto
them? What speed should such a people make for heaven? How should they
fly that are thus winged? And how swiftly should they sail that have
wind and tide to help them? A small measure of grace beseems not such a
people, nor will an ordinary diligence in the work of God excuse them.
All our lives have been filled with mercies. God hath mercifully poured
out upon us the riches of sea and land, of heaven and earth. We are fed
and clothed with mercy. We have mercies within and without. To number
them is to count the stars, or the sands of the sea shore. If there be
any difference betwixt hell and earth; yea, or heaven and earth; then
certainly we have received mercy. If the blood of the Son of God be
mercy, then we are engaged to God by mercy. Shall God think nothing too
much, or too good for us: and shall we think all too much that we do for
him? When I compare my slow and unprofitable life, with the frequent and
wonderful mercies 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? _If he be a Father, where is his
honor? and if he be a master, where is his fear?_[264] _We call him
Master, and Lord, and we say well._[265] But if our industry be not
answerable to our relations, we condemn ourselves in saying, we are his
children, or his servants. How will the hard labor, and daily toil,
which servants undergo to please their masters, judge and condemn those
who will not labor so hard for their Great Master? Surely there is no
master like him; nor can any servants expect such fruit of their labors
as his servants. And if we wander out of God's way or loiter in it, how
is every creature ready to be his rod, to reduce us, or put us on! Our
sweetest mercies will become our sorrows. Rather than want a rod, the
Lord will make us a scourge to ourselves: Our diseased bodies shall make
us groan; our perplexed minds shall make us restless; our conscience
shall be as a scorpion in our bosom. And is it not easier to endure the
labor than the spur? Had we rather be still afflicted, than be up and
doing? And though they that do most, meet also with afflictions; yet
surely, according to their peace of conscience, and faithfulness to
Christ, the bitterness of their cup is abated.

[Footnote 264] Malachi i, 6.

[Footnote 265] John xiii, 13.

§ 12. To quicken our diligence in our work, we should also consider,
what assistances we have, what principles we profess, and our certainty
that we can never do too much. For our assistance in the service of God,
all the world are our servants. The sun, moon, and stars, attend us with
their light and influence. The earth, with all its furniture of plants
and flowers, fruits, birds, and beasts; the sea, with its inhabitants;
the air, the wind, the frost and snow, the heat and fire, the clouds and
rain, all wait upon us while we do our work. Yea, _the angels are all
our ministering spirits_.[266] Nay more, the patience of God doth wait
upon us; the Lord Jesus Christ waiteth, in the offers of his blood; the
Holy Spirit waiteth, by striving with our backward hearts; besides the
ministers of the gospel, who study and wait, preach and wait, pray and
wait, upon careless sinners. And is it not an intolerable crime for us
to trifle, while angels and men; yea, the Lord himself, stand by, and
look on, and, as it were, hold us the candle while we do nothing? I
beseech you, Christians, whenever you are praying, or reproving
transgressors, or upon any duty, remember what 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; that all our happiness
consists in his love, and therefore it should be valued and sought above
all things; that he is our only Lord, and therefore chiefly to be
served; that we must love him with all our heart, and soul, and
strength; that our great business in the world is to glorify God, and
obtain salvation. Are these doctrines seen in our practice? 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_;[267] much more
when we are sure to fail in all. No man can obey, or serve God too much.
Though all superstition, or service of our own devising, may be called a
_being righteous overmuch_; yet as long as we keep to the rule of the
word, we can never be righteous too much. The world is mad with malice,
when they think, that faithful diligence in the service of Christ is
foolish singularity. The time is near when they will easily confess,
that God could not be loved, or served too much, and that no man can be
too busy to save his soul. We may easily do too much for the world, but
we cannot for God.

[Footnote 266] Hebrews i, 14.

[Footnote 267] Luke xvii, 10.

§ 13. Let us further consider, that it is the nature of every grace to
promote diligence, that trifling in the way to heaven is lost labor,
that much precious time is already mispent, and that in proportion to
our labor will be our recompense. See the nature and tendency of every
grace. If you loved God you would think nothing too much that you could
possibly do to serve him, and please him still more. Love is quick and
impatient, active and observant. If you loved Christ, you would keep his
commandments, nor accuse them of too much strictness. If you had faith,
it would quicken and encourage you. If you had the hope of glory, it
would as the spring in the watch, set all the wheels of your soul
a-going. If you had the fear of God, it would rouse you out of your
slothfulness. If you had zeal, it would inflame, and eat you up. In what
degree soever thou art sanctified, in the same degree thou wilt be
serious and laborious in the work of God. But they that trifle, lose
their labor. Many, who like Agrippa, are but almost Christians, will
find in the end they shall be but almost saved. If two be running in a
race, he that runs slowest loses both prize and labor. A man that is
lifting a weight, if he put not sufficient strength to it, had as good
put none at all. How many duties have Christians lost, for want of doing
them thoroughly? _Many will seek to enter in and shall not be
able_,[268] who, if they had striven, might have been able. Therefore,
put to a little more diligence and strength, that all you have done
already be not in vain. Besides, is not much precious time already lost?
With some of us childhood and youth are gone; with some, their middle
age also, and the time before us is very uncertain. What time have we
slept, talked, and played away, or spent in worldly thoughts and cares?
How little of our work is done? The time we have lost cannot be
recalled; should we not then redeem and improve the little which
remains? If a traveller sleep, or trifle most of the day, he must travel
so much faster in the evening, or fall short of his journey's end. Doubt
not but the recompense will be according to your labor. The seed which
is buried and dead, will bring forth a plentiful harvest. Whatever you
do, or suffer, everlasting rest will pay for all. There is no repenting
of labors or sufferings in heaven. There is not one says, "Would I had
spared my pains, and prayed less, or been less strict, and done as the
rest of my neighbors did." On the contrary, it will be their joy to look
back upon their labors and tribulations, and to consider how the mighty
power of God brought them through all. We may all say, as Paul, _I
reckon, that the sufferings_, and labors _of this present time, are not
worthy to be compared with the glory which shall be revealed in
us_.[269] We labor but for a moment, but we shall rest for ever. Who
would not put forth all his strength for one hour, when for that hour's
work he may be a prince while he lives? _God is not unrighteous, to
forget our work and labor of love._[270] Will not _all our tears be
wiped away_, and all the sorrow of our duties be then forgotten?

[Footnote 268] Luke xiii, 24.

[Footnote 269] Romans viii, 18.

[Footnote 270] Hebrews vi, 10.

§ 14. Nor does it less deserve to be considered, that striving is the
divinely appointed way of salvation, that all men either do or will
approve it, that the best Christians at death lament their negligence,
and that heaven itself is often lost for want of striving, but is never
had on easier terms. The sovereign wisdom of God has made striving
necessary to salvation. Who knows the way to heaven better than the God
of heaven? When men tell us we are too strict, whom do they accuse, God,
or us? If it were a fault, it would lie in him that commands, and not in
us who obey. These are the men that ask us, whether we are wiser than
all the world beside? 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._[271]
_Strive to enter in at the strait gate; for many will seek to enter in,
and shall not be able._[272] _Whatsoever thy hand findeth to do, do it
with thy might, for there is no work, nor device, nor knowledge, nor
wisdom, in the grave whither thou goest._[273] _Work out your own
salvation with fear and trembling._[274] _Give diligence to make your
calling and election sure._[275] _If the righteous scarcely be saved,
where shall the ungodly and the sinner appear?_[276] Let them bring all
the seeming reasons they can, against the holy violence of the saints;
this sufficeth me to confute them all, that God is of another mind, and
he hath commanded me to do much more than I do? and though I could see
no other reason for it, his will is reason enough. Who should make laws
for us, but he that made us? And who should point out the way to heaven,
but he that must bring us thither? and who shall fix the terms of
salvation, but he that bestows the gift of salvation? So that let 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 another mind. If they come to heaven their mind must be changed
before they come there. If they go to hell, their judgment will then be
altered, whether they will or no. Remember this, you that love the
opinion and way of the multitude; why then will you not be of the
opinion that all will be of? Why will you be of a judgment, which you
are sure all of you shortly to change? Oh 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, "Oh that I had
been a thousand times more holy, more heavenly, more laborious for my
soul! The world accuses me for doing too much, but my own conscience
accuses me for doing too little. It is far easier bearing the scoffs of
the world, than the lashes of conscience. I had rather be reproached by
the Devil for seeking salvation, than reproved of God for neglecting
it." How do their failings thus wound and disquiet them, who have been
the wonders of the world for their heavenly conversation?—It is for want
of more diligence, that heaven itself is often lost. When they that have
_heard the word, and anon with joy received it, and have done many
things, and heard_ the ministers of Christ _gladly_,[277] 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 renounced?—God hath resolved, that heaven shall not
be had on easier terms. Rest must always follow labor. _Without holiness
no man shall see the Lord._[278] Seriousness is the very thing wherein
consists our sincerity. If thou art not serious, thou art not a
Christian. It is not only a high degree in Christianity, but the very
life and essence of it. As fencers upon a stage differ from soldiers
fighting for their lives, so hypocrites differ from serious Christians.
If men could be saved without this serious diligence, they would never
regard it; all the excellencies of God's ways would never entice them.
But when God hath resolved, that, without serious diligence here, you
shall not rest hereafter, is it not wisdom to exert ourselves to the
utmost?

[Footnote 271] Matthew xi, 12.

[Footnote 272] Luke xiii, 24.

[Footnote 273] Ecclesiastes ix, 10.

[Footnote 274] Philippians ii, 12.

[Footnote 275] 2 Peter i, 10.

[Footnote 276] 1 Peter iv, 18.

[Footnote 277] Matthew xiii, 20. Mark vi, 20.

[Footnote 278] Hebrews xii, 14.

§ 15. But to persuade thee, if possible, reader, to be serious in thy
endeavors for heaven, let me add more considerations. As for instance,
consider—God is in earnest with you; and why should not you be so with
him? In his commands, his threatenings, his promises, he means as he
speaks. In his judgments he is serious. Was he not so, when he drowned
the _world_? When he _consumed Sodom and Gomorrah_? And when he
_scattered the Jews_? Is it time then to trifle with God?—Jesus Christ
was serious in purchasing our redemption. In teaching, he neglected his
meat and drink. In prayer, _he continued all night_. In doing good, _his
friends_ thought _him beside himself_. In suffering, _He fasted forty
days, was tempted, betrayed, spit upon, buffeted, crowned with thorns,
sweat drops of blood, was crucified, pierced, died_; there was no
jesting in all this. And should not we be serious in seeking our own
salvation! The Holy Spirit is serious in soliciting us to be happy. His
motions are frequent, pressings and importunate. _He striveth with_ us.
He is _grieved_, when we resist him. And should not we be serious then
in obeying, and yielding to his motions?—God is serious in hearing our
prayers, and bestowing his mercies. He is _afflicted with us_. He
_regardeth every groan and sigh_, and _puts every tear into his bottle_.
The next time thou art in trouble, thou wilt beg for a serious regard of
thy prayers. And shall we expect real mercies, when we are slight and
superficial in the work of God?—The ministers of Christ are serious in
exhorting and instructing you. They beg of God, and of you, and long
more for the salvation of your souls than for any worldly good. If they
kill themselves with their labor, or suffer martyrdom for preaching the
gospel; they think their lives are well bestowed, so that they prevail
for the saving your souls. And shall other men be so painful and careful
for your salvation, and you be so careless and negligent of your
own?—How diligent and serious are all the creatures in serving you? What
haste makes the sun to compass the world? The fountains are always
flowing for thy use; the rivers still running; spring and harvest keep
their times. How hard does thy ox labor for thee from day to day? How
speedily does thy horse travel with thee? And shalt thou only be
negligent? Shall all these be so serious in serving thee, and thou so
careless in thy service to God?—The servants of the world and the Devil
are serious and diligent. They work, as if they could never do enough.
They make haste, as if afraid of coming to hell too late. They bear down
ministers, sermons, and all before them. And shall they be more diligent
for damnation, than thou for salvation? Hast thou not a better master,
sweeter employment, greater encouragement, and a better reward?—Time was
when thou wast serious thyself in serving Satan and the flesh, if it be
not so yet. How eagerly didst thou follow thy sports, thy evil company,
and sinful delights? And wilt thou not now be as earnest and violent for
God?—You are to this day in earnest about the things of this life. If
you are sick, or in pain, what serious complaints do you utter? If you
are poor, how hard do you labor for a livelihood? And is not the
business of your salvation of far greater moment?—There is no jesting in
heaven or hell. The saints have a real happiness, and the damned a real
misery. There are no remiss or sleepy praises in heaven, nor such
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 couldst possibly make so light of these things. Methinks
I even hear thee crying out of thy stupidity and madness.

§ 16. And now, reader, having laid down these undeniable arguments, I
do, in the name of God, demand thy resolution; wilt thou yield
obedience, or not? I am confident thy conscience is convinced of thy
duty. Darest thou now go on in thy common careless course, against the
plain evidence of reason, and commands of God, and against the light of
thy own conscience? Darest thou live as loosely, sin as boldly, and pray
as seldom, as before? Darest thou profane the Sabbath, slight the
service of God, and think of thine everlasting state as carelessly as
before? Or dost thou not rather resolve to _gird up the loins of thy
mind_, and set thyself wholly to the work of thy salvation, and break
through the oppositions, and slight the scoffs and persecutions of the
world, and _lay aside every weight, and the sin which doth so easily
beset thee, and run with patience the race that is set before thee_? I
hope these are thy full resolutions! Yet, because I know the obstinacy
of the heart of man, and because I am solicitous thy soul might live, I
once more entreat thy attention to the following questions; and I
command thee from God, that thou stifle not thy conscience, nor resist
conviction; but answer them faithfully, and obey accordingly—If, by
being diligent in godliness, you could grow rich, get honor or
preferment in the world, be recovered from sickness, or live for ever in
prosperity on earth; what lives would you lead, and what pains would you
take in the service of God? And is not the saint's rest a more excellent
happiness than all this?—If it were felony to break the Sabbath, neglect
secret or family worship, or be loose in your lives, what manner of
persons would you then be? And is not eternal death more terrible than
temporal?—If God usually punished with some present judgment every act
of sin, as he did the lie of Ananias and Sapphira, what kind of lives
would you lead? And is not eternal wrath far more terrible?—If one of
your acquaintance should come from the dead, and tell you, that he
suffered the torments of hell for those sins you are guilty of; what
manner of persons would you afterwards be? How much more should the
warnings of God affright you?—If you knew that this were the last day
you had to live in the world, how would you spend it? And you know not
but it may be your last, and are sure your last is near. If you had seen
the general dissolution of the world, and all the pomp and glory of it
consumed to ashes, what would such a sight persuade thee to do? Such a
sight you shall certainly see. If you had seen the judgment set, and the
books opened, and the wicked stand trembling on the left hand of the
Judge, and the godly rejoicing on the right hand, and their different
sentence pronounced; what persons would you have been after such a
sight? This sight you shall one day surely see. If you had seen hell
open, and all the damned there in their endless torments; also heaven
opened, as Stephen did, and all the saints there triumphing in glory;
what a life would you lead after such sights? These you will see before
it be long. If you had lain 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 working out his salvation, yet at
least to silence him, and leave him inexcusable at the judgment of God.
Only as we do by our friends when they are dead, and our words and
actions can do them no good, yet to testify our affection for them we
weep and mourn; so will I also do for these unhappy souls. It makes my
heart tremble, to think how they will stand before the Lord confounded
and speechless! When he shall say, "Was the world, or Satan, a better
friend to you than I? Or had they done more for you than I had done? Try
now whether they will save you, or recompense you for the loss of
heaven, or be as good to you as I would have been." What will the
wretched sinner answer to any of this? But though man will not hear, we
may hope in speaking to God. "O thou that didst weep and groan in spirit
over a dead Lazarus, pity these dead and senseless souls, till they are
able to weep and groan in pity to themselves! As thou hast bid thy
servant speak, so speak now thyself; they will hear thy voice speaking
to their hearts, who will not hear mine speaking to their ears. Lord,
thou hast long knocked at these hearts in vain; now break the doors, and
enter in."

§ 17. Yet to shew 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 other sharp afflictions?
Who have often confessed their sin 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 manner of persons should they be in holiness, whose
sanctification is so imperfect? Whose lives and duties are so important
to the saving or destroying a multitude of souls? and on whom the glory
of the great God so much depends?—Since these things are so, I charge
thee, Christian, in thy Master's name, to consider and resolve the
question, _What manner of persons ought we to be in all holy
conversation and godliness?_ And let thy life answer the question as
well as thy tongue.

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 certainty; § 5-9. (2.) from the hindrances
which will be thrown in our way by Satan, sinners, our own hearts, and
many other causes; § 10. (3.) from considering how easy, common, and
dangerous it is to be mistaken: that trying will not be so painful as
the neglect; that God will soon try us, and that to try ourselves will
be profitable; § 11. and therefore the reader is entreated no longer to
delay the trial. § 12. Then (4.) Directions are given how to try: § 13.
and (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
Savior? § 16, 17. The chapter concludes with illustrating the great
importance of these two marks.

§ 1. Is there such a glorious rest so near at hand? And shall none enjoy
it but the people of God? What mean most of the world then, to live so
contentedly without assurance of their interest in this rest, and
neglect the trying of their title to it? When the Lord hath so fully
opened the blessedness of that kingdom, which none but obedient
believers shall possess; and so fully 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 never heard of any such state; yea,
and live as quietly and merrily in this uncertainty, as if all were made
sure, and there were no danger! Are these men alive or dead? Are they
awake or asleep? What do they think on? Where are their hearts? If they
have but a weighty suit at law, how careful are they to know whether it
will go for or against 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 condemned, especially if their care might surely save them? If
they be dangerously sick, they will inquire of the physician, what think
you, Sir, shall I escape, or no? But in the business of their salvation,
they are content to be uncertain! If you ask most men _a reason of the
hope that is in them_, they will say, "Because God is merciful, and
Christ died for sinners," and the like general reasons, which any man in
the world may give as well as they: but put them to prove their interest
in Christ, and in the saving mercy of God, and they can say nothing to
the purpose. If God or man should say to them, what case is thy soul in,
man? Is it regenerate, sanctified and pardoned, or no? He would be ready
to say, as Cain of Abel, "_I know not, am I my_ soul's _keeper_? I hope
well; I trust God with my soul; I shall speed as well as other men do; I
thank God, I never made any doubt of my salvation." Thou hast cause to
doubt, because thou never didst doubt; and yet more, because thou hast
been so careless in thy confidence. What do thy expressions discover,
but a wilful neglect of thy own salvation? As a shipmaster that should
let his vessel alone, and say, "I will venture it among the rocks, and
waves, and winds; I will trust God with it; it will speed as well as
other vessels." What horrible abuse of God is this, to pretend to trust
God, to cloak their own wilful negligence? If thou didst really trust
God, thou wouldst also be ruled by him, and trust him in his own
appointed way. He requires thee to give _diligence to make thy calling
and election sure_,[279] and so to trust him. He hath marked thee out a
way in Scripture, by which thou art charged to _search and try thyself_
and mayest arrive at certainty. Were he not a foolish traveller, that
would hold on his way, when he does not know whether he be right or
wrong; and say, "I hope I am right, I will go on, and trust God?" Art
not thou guilty of this folly in thy travels to eternity? Not
considering that a little serious inquiry, whether thy way be right,
might save thee a great deal of labor, which thou bestowest in vain, and
must undo again, or else thou wilt miss of salvation, and undo thyself.

[Footnote 279] 2 Peter i, 10.

§ 2. How canst thou think or speak of the great God without terror, as
long as thou art uncertain whether he be thy Father, or thy enemy, and
knowest not but all his perfections may be employed against thee? Or of
Jesus Christ, when thou knowest not whether his blood hath purged thy
soul; whether he will condemn, or acquit thee in judgment; nor whether
he be the foundation of thy happiness, or _a stone of stumbling_ to
_break_ thee, and _grind thee to powder_? How canst thou open the Bible
and read a chapter, but it should terrify thee? Methinks every leaf
should be to thee as Belshazzar's writing on the wall, except only that
which draws thee to try and reform. If thou readest the promises, thou
knowest not whether they shall be fulfilled to thee. If thou readest the
threatenings, for any thing thou knowest, thou readest thy own sentence.
No wonder thou art an enemy to plain preaching, and say of the minister,
as Ahab of the prophet, _I hate him, for he doth not prophesy good
concerning me, but evil_. How canst thou without terror join in prayer?
When thou receivest the sacrament, thou knowest not whether it be thy
bane or bliss. What comfort canst thou find in thy friends, and honors,
and houses, and lands, till thou knowest thou hast the love of God with
them, and shalt have rest with him when thou leavest them? Offer a
prisoner, before he knows his sentence, either music, or clothes, or
preferment; what are they to him, till he knows he shall escape with his
life? for if he knows he must die the next day, it will be small comfort
to die rich or honorable. Methinks it should be so with thee, till thou
knowest thy eternal state. When thou liest down to take thy rest,
methinks the uncertainty of thy salvation should keep thee waking, or
amaze thee in thy dreams, and trouble thy sleep. Doth it not grieve thee
to see the people of God so comfortable in their way to glory, when thou
hast no good hope of ever enjoying it thyself? How canst thou think of
thy dying hour? Thou knowest it is near, and there is no avoiding it,
nor any medicine found out that can prevent it. If thou 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 horror, when thou rememberest the
great judgment day, and everlasting flames? When thou hearest of it,
dost thou not tremble as Felix? If the _keepers shook, and became as
dead men_, when they saw _the angel come and roll back the stone from
Christ's sepulcher_; how canst thou think of living in hell with Devils,
till thou hast got 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 born as other unavoidable miseries. But,
alas! the common cause is wilful negligence. Men will not be persuaded
to use the remedy. The great means to conquer this uncertainty is
self-examination, or the serious and diligent trying of a man's heart
and state by the rule of Scripture. Either men understand not the nature
and use of this duty, or else they will not be at the pains to try. Go
through a congregation of a thousand men, and how few of them shall you
meet with, that ever bestowed one hour in all their lives in a close
examination of their title to heaven? Ask thy own conscience, Reader,
when was the time, and where was the place, that ever thou solemnly
tookest thy heart to task, as in the sight of God, and didst examine it
by Scripture, whether it be renewed or not? Whether it be holy or not?
Whether it be set most on God or the creatures, on heaven or earth? And
when didst thou follow on this examination till thou hadst discovered
thy condition, and passed sentence on thyself accordingly? But became
this is a work of so high importance, and so commonly neglected, I will
therefore shew,—that it is possible by trying to come to 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 shews, that certainty of salvation may be attained;
and ought to be labored for: when it tells us so frequently, that the
saints before us have known their justification and future salvation:
When it declares, that _whosoever believeth in Christ shall not perish,
but have everlasting life_; which it would be in vain to declare, if we
cannot know ourselves to be believers or not: When it makes such a wide
difference between the children of God, and the children of the Devil:
When it bids us _give diligence to make our calling and election sure_;
and earnestly urges us to _examine, prove, know our own selves, whether
we be in the faith_ and whether _Jesus Christ be in us, except we be
reprobates_: Also when its precepts require us to _rejoice always_, to
call _God our father_, to _live in his praises_, to _love Christ's
appearing_, to wish that he may _come quickly_, and to _comfort
ourselves with_ the mention of _it_. But who can do any of these
heartily, that is not in some measure sure that he is the child of God?

§ 5. (2.) Among the many hindrances which keep men from
self-examination, we cannot doubt but Satan will do his part. If all the
power he hath, or all the means and instruments he can employ, can do
it, he will be sure above all duties to keep you from this. He is loth
the godly should have that joy, assurance, and advantage against
corruption, which the faithful performance of self-examination would
procure them. As for the ungodly, he knows if they should once earnestly
examine, they would find out his deceits and their own danger, and so be
very likely to escape him. How could he get so many millions to hell
willingly, if they knew they were going thither! And how could they
avoid knowing it, if they did but thoroughly try; having such a clear
light and sure rule in the Scripture to discover it? If the snare be not
hid, the bird will escape it. Satan knows how to angle for souls better
than to shew them the hook and line, or fright them away with a noise,
or with his own appearance. Therefore he labors to keep them from a
searching ministry; or to keep the minister from helping them to search,
or to take off the edge of the word, that it may not _pierce and
divide_; or to turn away their thoughts; or to possess them with
prejudice. Satan knows when the minister hath provided a searching
sermon, fitted to the state and necessity of an hearer; and therefore he
will keep him away that day, if it be possible; or cast him into a
sleep; or steal away the Word by the cares and talk of the world, or
some way prevent its operation.

§ 6. Another great hindrance to self-examination arises from wicked men.
Their examples; their merry company and discourse; their continually
insisting on worldly concerns; their raillery and scoffs at godly
persons; also their persuasions, allurements, and threats, are each of
them exceeding great temptations 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
no body any harm? God is merciful, and if such as you shall not be
saved, God help a great many! What do you think of all your forefathers?
And what will become of all your friends and neighbors that live as you
do? Will they all be damned? Come, come, if you hearken to these
preachers, they will drive you out of your wits. Are not all men
sinners? And did not Christ die to save sinners? Never trouble your 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
yourselves with these thoughts. In this strait, sinner, consider, it is
Christ, and not your forefathers, or neighbors, 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 flattering
prophets, it was his death. They can flatter men into the snare, but
they cannot tell how to bring them out. _Let no man deceive you with
vain words, for because of these things cometh the wrath of God upon the
children of disobedience; be not ye therefore partakers with them._[280]

[Footnote 280] Ephesians v, 6, 7.

§ 7. But the greatest hinderances are in men's own hearts. Some are so
ignorant, that they know not what self-examination is, nor what a
minister means when he persuadeth them to try themselves: Or they know
not that there is any necessity for it; but think every man is bound to
believe that his sins are pardoned, whether it be true or false, and
that it is a great fault to make any question of it: Or they do not
think that assurance can be attained: Or that there is any great
difference between one man and another, but that we are all Christians,
and therefore need not trouble ourselves any further: Or at least they
know not wherein the difference lies. They have as gross an idea of
regeneration, as Nicodemus had. Some will not believe, that God will
ever make such a difference betwixt men in the life to come, and
therefore will not search themselves whether they differ here. Some are
so stupified, say what you can to them, that they lay it not to heart,
but give us the hearing, and there's an end. Some are so possessed with
self-love and pride, that they will not so much as suspect 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 ways of God, that they dare not try their ways,
lest they be forced from the course they love, to that which they
loathe. Some are so resolved never to change their present state, that
they neglect examination as an useless thing. Before they will seek a
new way when they have lived so long, and gone so far, they will put
their eternal state to the venture, come of it what will. Many men are
so busy in the world, that they cannot set themselves to the trying
their title to heaven. Others are so clogged with slothfulness of
spirit, that they will not be at the pains of an hour's examination of
their own hearts. But the most common and dangerous impediment is that
false faith and hope, commonly called presumption, which bears up the
hearts of the greatest part of the world, and so keeps them from
suspecting their danger.

§ 8. And if a man should break through all these hinderances, and set
upon the duty of self-examination, yet assurance is not presently
attained. Too many deceive themselves in their inquiries after it,
through one or other of the following causes. There is such confusion
and darkness in the soul of man, especially of an unregenerate man, that
he can scarcely tell what he doth, or what is in him. As in a house,
where nothing is in its proper place, it will be difficult to find what
is wanted; so it is in the heart where all things are in disorder.—Most
men accustom themselves to be strangers at home, and too little observe
the temper and motions of their own hearts. Many are resolved what to
judge before they try. Like a bribed judge, who examines as if he would
judge uprightly, when he is previously resolved which way the cause
shall go. Men are partial in their own cause; ready to think their great
sins small, and their small sins none; their gifts of nature to be the
work of grace, and to say, _All these have I kept from my youth; I am
rich, and increased in goods, and have need of nothing_. Most men search
but by the halves. If it will not easily and quickly be done, they are
discouraged, and leave off. They try themselves by false marks and
rules: not knowing wherein the truth of Christianity doth consist; some
looking beyond, and some short of the Scripture-standard. And frequently
they miscarry in this work, by attempting it in their own strength. As
some expect the Spirit should do it without them, so others attempt it
themselves, without seeking or expecting the help of the Spirit. Both
these will certainly miscarry in their assurance.

§ 9. Some other hinderances keep even true Christians from comfortable
certainty. As for instance: The weakness of grace. Small things are
hardly discerned. Most Christians content themselves with a small
measure of grace, and do not follow on to spiritual strength and
manhood. The chief remedy for such would be to follow on their duty,
till their graces be increased. Wait upon God in the use of his
prescribed means, and he will undoubtedly bless you with increase. Oh
that Christians would bestow most of that time in getting more grace
which they bestow in anxious doubtings whether they have any or none;
and lay out those serious affections in praying for more grace, which
they bestow in fruitless complaints! I beseech thee, Christian, take
this advice as from God; and then, when thou believest strongly, and
lovest fervently, thou canst no more doubt of thy faith and love, than a
man that is very hot can doubt of his warmth, or a man that is strong
and lusty can doubt of his being alive.——Christians hinder their own
comfort by looking more at signs, which tell them what they are, than at
precepts, which tell them what they should do. As if their present case
must needs be their everlasting case; and if they be now unpardoned,
there were no remedy. Were he not mad, that would lie weeping because he
is not pardoned, when his prince stands by all the while offering him a
pardon, and persuading him to accept of it? Justifying faith, Christian,
is not thy persuasion of God's special love to thee, but thy accepting
Christ to make thee lovely. It is far better to accept Christ as
offered, than spend so much time in doubting whether we have Christ or
no. Another cause of distress to Christians is, their mistaking
assurance for the joy that sometimes accompanies it. As if a child
should take himself for a son no longer, than while he sees the smiles
of his father's face, or hears the comfortable expressions of his mouth:
And as if the father ceased to be a father, whenever he ceased those
smiles and speeches. The trouble of souls is also increased by their not
knowing the ordinary way of God's conveying comfort. They think they
have nothing to do but wait when God will bestow it. But they must know,
that the matter of their comfort is in the promises, and thence they
must fetch it as often as they expect it, by daily and diligently
meditating upon the promises, and in this way they may expect the Spirit
will communicate comfort to their souls. The joy of the promises, and
the joy of the Holy Ghost are one. Add to this, their expecting a
greater measure of assurance than God usually bestows. As long as they
have any doubting, they think they have no assurance. They consider not
that there are many degrees of certainty. While they are here, they
shall _know but in part_. And also, their deriving their comfort at
first from insufficient grounds. This may be the case of a gracious
soul, who hath better grounds, but doth not see them. As an infant hath
life before he knoweth it, and many misapprehensions of 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 apt to judge it
a flaw in their safety. Many come under doubting, through the exceeding
weakness of their natural parts. Many honest hearts have weak heads, and
know not how to perform the work of self-trial. They will acknowledge
the premises, and yet deny the apparent conclusion. If God do not some
other way supply the defect of their reason, I see not how they should
have clear and settled peace. One great and too common cause of distress
is, the secret maintaining some known sin. This abates the degree of our
graces, and so makes them more undiscernible. It obscureth that which it
destroyeth not; for it beareth such sway, that grace is not in action,
nor seems to stir, nor is scarce heard speak for the noise of this
corruption. It puts out, or dimmeth the eye of the soul, and stupifies
it, that it can neither see nor feel its own condition. But especially
it provokes God to withdraw himself, his comforts, and the assistance of
his Spirit, without which we may search long enough before we have
assurance. God hath made a separation between sin and peace. As long as
thou dost cherish thy pride, thy love of the world, the desires of the
flesh, or any unchristian practice, thou expectest comfort in vain. If
any man _setteth up his idols in his heart, and putteth the
stumbling-block of his iniquity before his face, and cometh to a_
minister, or to God, _to inquire_ for comfort; instead of comforting
him, God _will answer him that cometh, according to the multitude of his
idols_.[281] 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, though our obedience does not merit them, yet they usually
rise and fall with our diligence in duty. As prayer must have faith and
fervency to procure it success, besides the blood and intercession of
Christ, so must all other parts of our obedience. If thou growest
seldom, and customary, and cold in duty, especially in thy secret
prayers to God, and yet findest no abatement in thy joys, I cannot but
fear thy joys are either carnal or diabolical. Besides grace is never
apparent and sensible to the soul, but while it is in action; therefore
want of action must cause want of assurance. And the action of the soul
upon such excellent objects, naturally bringeth consolation with it. The
very act of loving God in Christ is inexpressibly sweet. The soul that
is best furnished with grace, when it is not in action, is like a lute
well stringed and tuned, which while it lieth still, maketh no more
music than a common piece of wood; but when it is handled by a skilful
musician, the melody is delightful. Some degree of comfort follows every
good action, as heat accompanies fire, and as beams and influence issue
from the sun. A man that is cold, should labor till heat be excited; so
he that wants assurance, must not stand still, but exercise his graces,
till his doubts vanish.——The want of consolation in the soul is also
very commonly owing to bodily melancholy. It is no more wonder for a
conscientious man, under melancholy, to doubt, and fear, and despair,
than for a sick man to groan, or a child to cry when it is chastised.
Without the physician in this case, the labors of the divine are usually
in vain. You may silence, but you cannot comfort them. You may make them
confess they have some grace, and yet cannot bring them to the
comfortable conclusion. All the good thoughts of their state which you
can possibly help them to, are seldom above a day or two old. The cry
out of sin, and the wrath of God, when the chief cause is in their
bodily distemper.

[Footnote 281] Ezekiel xiv, 3-9.

§ 10. (3.) As for the motives to persuade to the duty of
self-examination, I entreat you to consider the following. To be
deceived about your title to heaven is very easy. Many are now in hell,
that never suspected any falsehood in their hearts, that excelled in
worldly wisdom, that lived in the clear light of the gospel, and even
preached against the negligence of others.——To be mistaken in this great
point is also very common. It is the case of most in the world. In the
old world, and in Sodom, we find none that were in any fear of judgment.
Almost all men among us verily look to be saved; yet Christ tells us,
_there be few that find the strait gate, and narrow way, which leadeth
unto life_.[282] And if such multitudes are deceived, should not we
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 consequences of this mistake
will be sorrowful; but the mischief flowing from the mistake of the
ungodly is unspeakable. It will exceedingly confirm them in the service
of Satan. It will render ineffectual the means that should do them good.
It will keep a man from compassionating his own soul. It is a case of
the greatest moment, where 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 night and day, till he were assured of his
safety.—Consider how small the labor of this duty is, in comparison of
that sorrow which followeth its neglect. You can endure to toil and
sweat from year to year, to prevent poverty; and why not spend a little
time in self-examination, to prevent eternal misery? By neglecting this
duty, you can scarce do Satan a greater pleasure, nor yourself a greater
injury. It is the grand design of the Devil, in all his temptations, to
deceive you, and keep you ignorant of your danger, till you feel the
everlasting flames; and will you join with him to deceive yourself? If
you do this for him, you do the greatest part of his work. And hath he
deserved so well of you, that you should assist him in such a design as
your damnation?—The time is nigh when God will search you. If it be but
in this life by affliction, it will make you wish, that you had tried
and judged yourselves, that you might have escaped the judgment of God.
It was a terrible voice to Adam, _Where art thou? Hast thou eaten of the
tree?_ And to Cain, _Where is thy brother?_ Men _consider not in their
hearts that I_, saith the Lord, _remember all their wickedness; now
their own doings have beset them about, they are before my face_.[283]
Consider also, what would be the sweet effects of this self-examination.
If thou be upright and godly, it will lead thee straight towards
assurance of God's love; if thou be not, though it will trouble thee at
the present, yet it will tend to thy happiness, and at length lead thee
to the assurance of that happiness. Is it not a desirable thing to know
what shall befal us hereafter? especially what shall befal our souls?
and what place and state we must be in for ever? And as the very
knowledge itself is desirable, how much greater will the comfort be of
that certainty of salvation? What sweet thoughts wilt thou have of God?
All that greatness, and justice, which is the terror of others, will be
thy joy. How sweet may be thy thoughts of Christ, and the blood he hath
shed, and the benefits he hath procured? How welcome will the word of
God be to thee, and _how beautiful the_ very _feet of those that bring
it_? How sweet will be the promises when thou art sure they are thy own?
The very threatenings will occasion thy comfort, to remember that thou
hast escaped them. What boldness and comfort mayest thou then have in
prayer, when thou canst say, _Our Father_, in full assurance? It will
make the Lord's Supper a refreshing feast to thy soul. It will multiply
the sweetness of every common mercy. How comfortably mayest thou then
undergo all afflictions? How will it sweeten thy forethoughts of death
and judgment, of heaven and hell? How lively will it make thee in the
work of the Lord, and how profitable to all around thee? What vigor will
it infuse into all thy graces and affections, kindle thy repentance,
inflame thy love, quicken thy desires, and confirm thy faith, be a
fountain of continual rejoicing, overflow thy heart with thankfulness,
raise thee high in the delightful work of praise, help thee to be
heavenly minded, and render thee persevering in all? All these sweet
effects of assurance would make thy life a heaven upon earth.

[Footnote 282] Matthew vii, 14.

[Footnote 283] Hosea vii, 2.

§ 11. Though I am certain these motives have weight of reason in them,
yet I am jealous, reader, lest you lay aside the book, as if you had
done, and never set yourself to the practice of the duty. The case in
hand is of the greatest moment, whether thou shalt everlastingly live in
heaven or hell! I here request thee, in behalf of thy soul; nay, I
charge thee, in the name of the Lord, that thou defer no longer, but
take thy heart to task in good earnest, and think with thyself, "Is it
so easy, so common, and so dangerous to be mistaken? Are there so many
wrong ways? Is the heart so deceitful? Why then do I not search into
every corner, till I know my state? Must I so shortly undergo the trial
at the bar of Christ? And do I not presently try myself? What a case
were I in, if I should then miscarry? May I know by a little diligent
inquiry now? And do I stick at the labor?" But perhaps thou wilt say, "I
know not how to do it." In that I am now to give thee directions; but,
alas! it will be in vain, if thou art not resolved to practise them.
Wilt thou, therefore, before thou goest any further, here promise before
the Lord, to set thyself upon the speedy performance of the duty,
according to the directions I shall lay down from the word of God. I
demand nothing unreasonable or impossible. It is but to bestow a few
hours to know what shall become of thee for ever. If a neighbor, or
friend, desire but an hour's time of thee in conversation, or business,
or any thing in which thou mayest be of service, surely thou wouldst not
deny it; how much less shouldst thou deny this to thyself in so great an
affair? I pray thee take from me this request, as if, in the name of
Christ, I presented it to thee on my knees; and I will betake me on my
knees to Christ again, to beg that he will persuade thy heart to the
duty.

§ 12. (4.) The directions how to examine thyself are such as
these:—Empty thy mind of all other cares and thoughts, that they may not
distract or divide thy mind. This work will be enough at once, without
joining others with it. Then fall down before God in hearty prayer,
desiring the assistance of his Spirit, to discover to thee the plain
truth of thy condition, and to enlighten thee in the whole progress of
this work. Make choice of the most convenient time and place. Let the
place be the most private; and the time, when you have nothing to
interrupt you; and, if possible, let if be the present time. Have in
readiness, either in memory or writing, some Scriptures, containing the
descriptions of the saints, and the gospel terms of salvation; and
convince thyself thoroughly of their infallible truth. Proceed then to
put the question to thyself. Let it not be, whether there be any good in
thee at all? Nor, whether thou hast such or such a degree and measure of
grace? But, whether such or such a saving grace be in thee in sincerity
or not?—If thy heart draw back from the work, force it on. Lay thy
command upon it. Let reason interpose, and use its authority. Yea, lay
the command of God upon it, and charge it to obey upon pain of his
displeasure. Let conscience also do its office, till thy heart be
excited to the work. Nor let thy heart trifle away the time, when it
should be diligently at the work. Do as the psalmist, _my spirit made
diligent search_. He that can prevail with his own heart, shall also
prevail with God. If, after all thy pains, thou art not resolved then
seek out for help. Go to one that is godly, experienced, able, and
faithful, and tell him thy case, and desire his best advice. Use the
judgment of such a one, as that of a physician for thy body; though this
can afford thee no full certainty, yet it may be a great help to stay
and direct thee. But do not make it a pretence to put off thy own
self-examination: Only use it as one of the last remedies, when thy own
endeavors will not serve. When thou hast discovered thy true state, pass
sentence on thyself accordingly; either that thou art a true Christian,
or that thou art not. Pass not this sentence rashly, nor with self
flattery, nor from melancholy terrors; but deliberately, truly, and
according to thy conscience convinced by Scripture and reason. Labor to
get thy heart affected with its condition, according to the sentence
passed on it. If graceless, think of thy misery. If renewed and
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
discovery, so as to try no more: Nor let it hinder thee in the daily
search of thy ways: Neither be discouraged, if the trial must be often
repeated. Especially take heed, if unregenerate, not to conclude of thy
future state by the present. Do not say, "because I am ungodly, I shall
die so; because I am an hypocrite, I shall continue so." Do not despair.
Nothing but thy unwillingness can keep thee from Christ, though thou
hast hitherto abused him, and dissembled with him.

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

§ 14. Every soul that hath a title to this rest, doth place his chief
happiness in God. This rest consisteth in the full and glorious
enjoyment of God. He that maketh not God his chief good, and ultimate
end, is in heart a pagan and a vile idolater. Let me ask then, dost thou
truly account it thy chief happiness to enjoy the Lord in glory, or dost
thou not? Canst thou say, _the Lord is my portion? Whom have I in heaven
but thee? and there is none upon earth that I desire besides thee._ If
thou be an heir of rest, it is thus with thee. Though the flesh will be
pleading for its own delights, and the world will be creeping into thine
affections; yet in thy ordinary, settled, prevailing judgment and
affections, thou preferrest God before all things in the world. Thou
makest him the very end of thy desires and endeavors. The very reason
why thou hearest and prayest, and desirest to live on earth, is chiefly
this, that thou mayest seek the Lord, and make sure of thy rest. Though
thou dost not seek it so zealously as thou shouldst; yet hath it the
chief of thy desires and endeavors; so that nothing else is desired or
preferred before it. Thou wilt think no labor or suffering too great 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 affections to it so great, that thou wouldst not
exchange thy title to it, and hopes of it, for any worldly good
whatsoever. If God should set before thee an eternity of earthly
pleasure on one hand, and the saint's rest on the other, and bid thee
take thy choice; thou wouldst refuse the world and choose this rest. But
if thou art yet unsanctified, then thou dost in thy heart prefer thy
worldly happiness before God; and though thy tongue may say, that God is
thy chief good, yet thy heart doth not so esteem him. For the world is
the chief end of thy desires and endeavors. Thy very heart is set upon
it. Thy greatest care and labor is to maintain thy credit, or fleshly
delights. But the life to come hath little of thy care or labor. Thou
didst never perceive so much excellency in that unseen glory of another
world, as to draw thy heart after it, and set thee a laboring heartily
for it. The little pains thou bestowest that way, is but in the second
place. God hath but the world's leavings, only that time and labor which
thou canst spare from the world, or those few, cold, and careless
thoughts, which follow thy constant, earnest, and delightful thoughts of
earthly things. Neither wouldst thou do any thing at all for heaven, if
thou knewest how to keep the world. But lest thou shouldst be turned
into hell, when thou canst keep the world no longer, therefore thou wilt
do something. For the same reason thou thinkest the way of God too
strict, and wilt not be persuaded to the constant labor of walking
according to the gospel rule; and when it comes to the trial, that thou
must forsake Christ, or thy worldly happiness, then thou wilt venture
heaven rather than earth, and so wilfully deny thy obedience to God. And
certainly if God would but give thee leave to live in health and wealth
for ever on earth, thou wouldst think it a better state than rest. Let
them seek for heaven that would, thou wouldst think this thy chief
happiness. This is thy case, if thou art yet an unregenerate person, and
hast no title to the saint's rest.

§ 15. And as thou takest God for thy chief good, so thou dost heartily
accept of Christ for thy only Savior and Lord to bring thee to this
rest. The former mark was the sum of the first and great command of the
law, _Thou shalt love the Lord thy God with all thy heart_. This second
mark, is the sum of the command of the gospel, _Believe in the Lord
Jesus Christ, and thou shalt be saved_. And the performance of these two
is the whole of godliness and Christianity. This mark is but the
definition of faith. Dost thou heartily consent that Christ alone shall
be thy Savior? and no further trust to thy duties and works, than as
means appointed in subordination to him? not looking at them as in the
least measure able to satisfy the curse of the law, or as a legal
righteousness, or any part of it? but content to trust thy salvation on
the redemption made by Christ? Art thou also content to take him for thy
only Lord and King, to govern and guide thee by his laws and Spirit? And
to obey him, even when he commandeth the hardest duties, and those which
most cross the desires of the flesh? Is it thy sorrow when thou breakest
thy resolution herein? and thy joy when thou keepest closest in
obedience to him? Wouldst thou not change thy Lord and Master for all
the world? Thus it is with every true Christian. But if thou be an
hypocrite, it is far otherwise. Thou mayest call Christ thy Lord and thy
Savior; 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 to the contrary; yet this that I have mentioned is the ordinary
desire and choice of thy heart. Thou art therefore no true believer in
Christ; for though thou confess him in words, yet _in works_ thou dost
_deny him, being abominable and 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, which I
especially lay down to be inquired after. I do not ask, whether thou be
assured of salvation? nor, whether thou canst believe that thy sins are
pardoned, and that thou art beloved of God in Christ? These are no parts
of justifying faith, but excellent fruits of it, and they that receive
them, are comforted by them; but perhaps thou mayest never receive them
whilst thou livest, and yet be a true heir of rest. Do not say then, "I
cannot believe that my sins are pardoned, or that I am in God's favor,
and therefore I am no true believer." This is a most mistaken
conclusion. The question is, whether thou dost heartily accept of
Christ, that thou mayest be pardoned, reconciled to God, and so saved?
Dost thou consent that he shall be thy Lord who hath bought thee, and
that he shall bring thee to heaven in his own way? This is justifying,
saving faith, and the mark by which thou mayest try thyself. Yet still
observe, that all this consent must be hearty and real, not feigned or
with reservations. It is not saying, as that dissembling son, _I go,
Sir; and went not_. If any have more of the government of thee than
Christ, thou art not his disciple. I am sure these two marks are such as
every Christian hath, and none but sincere Christians. O that the Lord
would now persuade thee to the close performance of this self-trial?
That thou mayest not tremble with horror of soul, when the Judge of all
the world shall try thee; but be so able to prove thy title to rest,
that the prospect and approach of death and judgment may raise thy
spirits, and fill thee with joy!

§ 17. On the whole, as ever Christians would have comforts that will not
deceive them, let them make it the great labor of their lives to grow in
grace, to strengthen and advance the interest of Christ in their souls,
and to weaken and subdue the interest of the flesh. Deceive not
yourselves with a persuasion, that Christ hath done all, and left you
nothing to do. To _overcome the world_, the _flesh_, and the _Devil_;
and in order to that, to stand always armed upon our watch, and
valiantly and patiently to fight it out, is of great importance to our
assurance and salvation. Indeed it is so great a part of our baptismal
vow, that he, who performeth it not, is no more than a nominal
Christian. Not to every one that presumptuously believeth, but _to him
that overcometh, will Christ give to eat of the hidden manna, and will
give him a white stone, and in the stone a new name written, which no
man knoweth saving him that receiveth it: He shalt 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 overcame, 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._[284]

[Footnote 284] Revelation ii, 7, 11, 17. iii, 5, 12, 21, 22.

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

§ 1. Hath God set before us such a glorious prize as the saint's rest,
and made us capable of such inconceivable happiness? Why then do not all
the children of this kingdom exert themselves more to help others to the
enjoyment of it? Alas, how little are poor souls about us beholden to
most of us! We see the glory of the kingdom, and they do not: We see the
misery of those that are out of it, and they do not: We see them
wandering quite out of the way, and know, if they hold on, they can
never come there; and they themselves discern it not: and yet we will
not seriously shew 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 with all their might to save souls! No
thanks to us, if heaven be not empty, and if the souls of our brethren
perish not for ever. Considering how important this duty is, to the
glory of God, and the happiness of men, I will shew—how it is to be
performed;—why it is so much neglected; and then offer some
considerations to persuade to it.

§ 2. (I.) The duty of exciting and helping others to 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 affected with the misery of our
brethren's souls,—in taking all opportunities to instruct them in the
way of salvation,—and in promoting their profit by public ordinances.

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

§ 4. (2.) We must take all opportunities we possibly can to instruct
them how to attain salvation. If the person be ignorant, labor to make
him understand the chief happiness of man, how far he was once possessed
of it; the covenant God then made with him; how he broke it; what
penalty he incurred; and what misery he brought himself into: Teach him
his need of a Redeemer; how Christ did mercifully interpose and bear the
penalty; 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 shew him the excellency of the glory he
neglects; the extremity and eternity of the torments of the damned; the
justice of enduring them for wilfully refusing grace; the certainty,
nearness, and terrors of death and judgment; the vanity of all things
below; the sinfulness of sin; the preciousness of Christ; the necessity
of regeneration, faith, and holiness, and the true nature of them. If
after all you find him entertaining false hopes, then urge him to
examine his state; shew him the necessity of doing so; help him in it;
nor leave him till you have convinced him of his misery and remedy. Shew
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 a name,
or esteem to thyself, or to bring men to depend upon thee, or to get
thee followers, but in obedience to Christ, in imitation of him, and
tender love to men's souls. Do not as those, who labor to reform their
children or servants from such things as are against their own profit or
humor, but never seek to save their souls in the way which God hath
appointed. Do it speedily. As you would not have them delay their
return, do not you delay to seek their 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 out; the Spirit is resisted; God is daily dishonored; His law
violated; He is without a servant, and that service from Him which He
should have; time runs on; death and judgment are at the door; and what
if the man die, and drop into hell, while you are purposing to prevent
it? If in the case of his bodily distress, you must _not say to him, Go,
and come again, and to-morrow I will give, when thou hast it by
thee_;[285] how much less may you delay the succor 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
business, and _exhort one another daily, while it is called to-day; lest
any be hardened through the deceitfulness of sin_.[286] 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 entreatings. Let them perceive it is
the desire of your hearts to do them good; that you have no other end
but their everlasting happiness; and that it is your sense of their
danger, and your love to their souls, that forceth you to speak; even
because you _know the terrors of the Lord_, and for fear you should see
them in eternal torments. Say to them, "Friend, you know I seek no
advantage of my own: The method to please you, and keep your friendship,
were to soothe you in your way, or let you alone; but love will not
suffer me to see you perish, and be silent. I seek nothing at your
hands, but that which is necessary to your own happiness. It is yourself
that will have the gain and comfort, if you come to Christ." If we were
thus to go to every ignorant, wicked neighbor, what blessed fruit should
we quickly see!—Do it with all possible plainness and faithfulness. Do
not make their sins less than they are, nor encourage them in a false
hope. If you see the case dangerous, speak plainly; "Neighbor I am
afraid God hath not yet renewed your soul; I doubt you are not yet
recovered _from the power of Satan to God_; I doubt you have not chosen
Christ above all, nor unfeignedly taken him for your sovereign Lord. If
you had, surely you durst not so easily disobey him, nor neglect his
worship in your family, and in public: You could not so eagerly follow
the world, and talk of nothing but the things of the world. If you were
_in Christ_, you would be _a new creature; old things_ would be _passed
away, and all things_ would _become new_. You would have new thoughts,
new talk, new company, new endeavors, and a new conversation: Certainly
without these you can never be saved: You may think otherwise, and hope
better as long as you will, but your hopes will all deceive you and
perish with you." Thus must you deal faithfully with men, if ever you
intend to do them good. It is not in curing men's souls, as in curing
their bodies, where they must not know their danger, lest it hinder the
cure. They are here agents in their own cure, and if they know not their
misery, they will never bewail it, nor know their need of a Savior. Do
it also seriously, zealously, and effectually. Labor to make men know
that heaven and hell are not matters to be played with, or passed over
with a few careless thoughts. "Is it most certain, 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 easy to miscarry? And yet do
you sit still and trifle? What do you mean? The world is passing away:
Its pleasures, honors, and profits are fading and leaving you: Eternity
is a little before you: God is just and jealous: His threatenings are
true: The great day will be terrible: Time runs on: Your life is
uncertain: You are far behind-hand: Your case is dangerous: If you die
to-morrow, how unready are you! With what terror will your souls go out
of your bodies! And do you yet loiter? Consider, God is all this while
waiting your leisure: His patience beareth: His long-suffering
forbeareth: His mercy entreateth you: Christ offers you his blood and
merits: The Spirit is persuading: Conscience is accusing: Satan waits to
have you: This is your time: Now or never. Had you rather burn in hell,
than repent on earth? have Devils your tormentors, than Christ your
governor? Will you renounce your part in God and glory, rather than
renounce your sins? O friends, what do you think of these things? God
hath made you men; do not renounce your reason where you should chiefly
use it." Alas, it is not a few dull words between jest and earnest,
between sleep and awake, that will rouse a dead-hearted sinner. If a
house be on fire, you will not make a cold oration on the nature and
danger of fire; but will run, and cry, fire, fire. To tell a man of his
sins as softly as Eli did his sons; or reprove him, as gently as
Jehoshaphat did Ahab, _Let not the king say so_, usually doth as much
harm as good. Lothness to displease men, makes us undo them.

[Footnote 285] Proverbs iii, 28.

[Footnote 286] Hebrews iii, 13.

§ 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 newly impressed under a sermon. Christian
faithfulness requires us, not only to do good when it falls in our way,
but to watch for opportunities. Suit yourself also to the quality and
temper of the person. You must deal with the ingenious, more by argument
than persuasion. There is need of both to the ignorant. The affections
of the convinced should be chiefly excited. The obstinate must be
sharply reproved. The timorous must be dealt with tenderly. Love, and
plainness, and seriousness, take with all; but words of terror some can
scarce bear. Use also the aptest expressions. Unseemly language makes
the hearers loathe the food they should live by; especially if they be
men of curious ears, and carnal hearts. Let all your reproofs and
exhortations be backed with the authority of God. Let sinners be
convinced that you speak not of your own head. Turn them to the very
chapter and verse where their sin is condemned, and their duty
commanded. The voice of man is contemptible, but the voice of God is
awful and terrible. They may reject your words, that dare not reject the
words of the Almighty. Be frequent with men in this duty of exhortation.
If we are _always to pray and not to faint_, because God will have us
importunate with himself: the same course, no doubt, will be most
prevailing with men. Therefore we are commanded to _exhort one another
daily_;[287] and _with all long-suffering_.[288] The fire is not always
brought out of the flint at one stroke; nor men's affections kindled at
the first exhortation. And if they were, yet if they be not followed,
they will soon grow cold again. Follow sinners with your loving and
earnest entreaties, and give them no rest in their sin. This is true
charity, the way to save 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, but all our care is over with our speech, we
shall seldom prosper in our labors: But God usually blesses their
labors, whose very heart is set upon the conversion of their hearers,
and who are therefore inquiring after the success of their work. If you
reprove a sin, cease not till the sinner promises you to leave it, and
avoid the occasions of it. If you are exhorting to a duty, urge for a
promise to set upon it presently. If you would draw men to Christ, leave
not, till you have made them confess the misery of their present
unregenerate state, and the necessity of Christ, and of a change, and
have promised you to fall close to the use of means. O that all
Christians would take this course with all their neighbors that are
enslaved to sin, and strangers to Christ!—Once more, be sure your
example exhort as well as your words. Let them see you constant in all
the duties you persuade them to. Let them see in your lives that
superiority to the world, which your lips recommend. Let them see by
your constant labors for heaven, that you indeed believe what you would
have them believe. A holy and heavenly life, is a continual pain to the
consciences of sinners around you, and continually solicits them to
change their course.

[Footnote 287] Hebrews iii, 13.

[Footnote 288] 2 Timothy iv, 2.

§ 7. (3.) Besides the duty of private admonition, you must endeavor to
help men to profit by the public ordinances. In order to that, endeavor
to procure for them faithful ministers, where they are wanting. _How
shall they hear without a preacher?_[289] 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
academical education, such youth as they have first carefully chosen for
their ingenuity and piety, till they should be fit for the ministry?—And
when a faithful ministry is obtained, help poor souls to receive the
fruit of it. Draw them constantly to attend it. Remind them often what
they have heard, and if it be possible, let them hear it repeated in
their families, or elsewhere. Promote their frequent meeting together,
besides publicly in the congregation; not as a separate church, but as
part of the church more diligent than the rest in redeeming time, and
helping the souls of each other heaven-ward. Labor also to keep the
ordinances, and ministry in esteem. No man will be much wrought on by
that which he despiseth. An apostle says, _We beseech you, brethren, to
know them which labor among you, and are over you in the Lord, and
admonish you; and to esteem them very highly in love for their work's
sake_.[290]

[Footnote 289] Romans x, 14.

[Footnote 290] 1 Thessalonians v, 12, 13.

§ 8. (II.) 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 they 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 vigor of
each grace and duty. O Christians, if you did verily believe, that your
ungodly neighbors, wife, husband, or child, should certainly lie for
ever in hell, except they be thoroughly changed before death shall
snatch them away, would not this make you address them day and night
till they were persuaded? Were it not for this cursed unbelief, our own
and our neighbor'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 endeavor 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 God to convert and turn them? If
you should see your neighbor fallen into a pit, and should pray to God
to help him out, but neither put forth your hand to help him, nor once
direct him to help himself, would not any man censure you for your
cruelty and hypocrisy? It is as true of the soul as the body. If any man
_seeth his brother have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of God in him_? Or what love hath he to
his brother's soul? We are also hindered by a base, man-pleasing
disposition. We are so desirous to keep in credit and favor with men,
that it makes us most unconscionably neglect our known 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 beside
themselves in point of salvation, and in their madness posting on to
damnation, we will not stop them, for fear of displeasing them. How can
we be Christians, that _love the praise of men more than the praise of
God_? For if we _seek to please men, we shall not be the servants of
Christ_. It is common to be hindered by sinful bashfulness. When we
should shame men out of their sins, we are ourselves ashamed of our
duties. May not these sinners condemn us, when they blush not to swear,
be drunk, or neglect the worship of God; and we blush to tell them of
it, and persuade them from it? Bashfulness is unseemly in cases of
necessity. It is not a work to be ashamed of, to obey God in 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 words, in this adulterous and sinful generation, of him also shall
the Son of man be ashamed, when he cometh in the glory of his Father,
with the holy angels_.[291] An idle and impatient spirit hindereth us.
It is an ungrateful work, and sometimes makes men our enemies. Besides,
it seldom succeeds at the first, except it be followed on. You must be
long teaching the ignorant, and persuading the obstinate. We consider
not what patience God used towards us, when we were in our sins. Woe to
us, if God had been as impatient with us, as we are with others. Another
hinderance is self-seeking. _All seek their own, not the things which
are Jesus Christ's_,[292] 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, I am in hope thou art now acquainted with thy duty,
and wilt set upon it.

[Footnote 291] Mark viii, 38.

[Footnote 292] Philippians ii, 21.

§ 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 dispensed with in cases of necessity. Though it be a husband, a
parent, a minister, you must teach him in such a case. If parents are in
want, children must relieve them. If a husband be sick, the wife must
fill up his place in family affairs. If the rich are reduced to beggary,
they must receive charity. If the physician be sick, somebody must look
to him. So the meanest servant must admonish his master, and the child
his parent, and the wife her husband, and the people their minister; so
that it be done when there is real need, and with all possible humility,
modesty, and meekness. Do not say, "this will make us all preachers;"
for every good Christian is a teacher, and hath a charge of his
neighbor's soul. Every man is a physician, when a regular physician
cannot be had, and when the hurt is so small that any man may relieve
it; and in the same cases every man must be a teacher. Do not despair of
success. Cannot God give it? And must it not be by means?—Do not plead,
it will only be casting pearls before swine. When you are in danger to
be torn in pieces, Christ would have you forbear; but what is that to
you that are in no such danger? As long as they will hear, you have
encouragement to speak, and may not cast them off as contemptible swine.
Say not, "It is a friend on whom I much depend, and by telling him his
sin and misery, I may lose his love, and be undone." Is his love more to
be valued than his safety? 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 shouldst lose his favor, or
the maintenance thou hast from him?

§ 10. (III.) But that all who fear God may be excited to do their utmost
to help others to this blessed rest, let me entreat you to consider the
following motives. As, for instance,—not only nature, but especially
grace, disposes the soul to be communicative of good. Therefore to
neglect this work is a sin both against nature and grace. Would you not
think him unnatural, that would suffer his children or neighbors to
starve in the streets, while he has provision at hand? And is not he
more unnatural, that will let them eternally perish, and not open his
mouth to save them? An unmerciful, cruel man, is a monster to be
abhorred of all. If God had bid you give them all your estates, or lay
down your lives, to save them, you would surely have refused, when you
will not bestow a little breath to save them. Is not the soul of a
husband, or wife, or child, or neighbor, worth a few words? Cruelty to
men's bodies is a most damnable sin; but to their souls much more, as
the soul is of greater worth than the body, and eternity than time.
Little know you what many a soul may now be feeling in hell, who died in
their sins, for want of your faithful admonition. Consider what Christ
did towards the saving of souls. He thought them worth his blood; and
shall we not think them worth our breath? Will you not do a little,
where Christ hath done so much?—Consider what fit objects of pity
ungodly souls are. They are dead in trespasses and sins, have not hearts
to feel their miseries, nor to pity themselves. If others do not pity
them, they will have no pity; for it is the nature of their disease to
make them pitiless to themselves, yea, their own most cruel 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. Consider your
relation to them. It is thy neighbor, thy brother, whom thou art bound
to love as thyself. _He that loveth not his brother whom he seeth_
daily, _doth not love God whom he_ never _saw_. And doth he love his
brother, that will see him go to hell, and never hinder him?

§ 11. Consider what a load of guilt this neglect lays upon thy own soul.
Thou art guilty of the murder and damnation of all those souls whom thou
dost thus neglect; and of every sin they now commit; and of all the
dishonor done to God thereby; and of all those judgments which their
sins bring upon the town or country where they 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 sure be a sad thought, were it possible that any
sorrow could dwell there, to hear a multitude of poor souls cry out for
ever, "O, if you would but have told me plainly of my sin and danger,
and set it home, I might have escaped all this torment, and been now in
rest!" What a sad voice will this be!—Consider what a joy it will be in
heaven, to meet those there, whom you have been the means to bring
thither. To see their faces, and join with them for ever in the praises
of God, whom you were the happy instruments of bringing to the knowledge
and obedience of Jesus Christ! Consider how many souls you may have
drawn into the way of damnation, or hardened in it. We have had, in the
days of our ignorance, our companions in sin, whom we enticed, 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 lifetime? The saving of souls is
the greatest good work; what hast thou done towards it? How many hast
thou dealt faithfully with?" I have 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 neighbor to my
remembrance, to whom I never made known their danger. It would tell me,
"thou shouldst have gone to them in private, and told them plainly of
their desperate danger, though it had been when thou shouldst have eaten
or slept, if thou hadst no other time." Conscience would remind me how
at such or such a time, I was in company with the ignorant, or was
riding by the way with a wilful sinner, and had a fit opportunity to
have dealt with him; but did not; or at least did it to little purpose.
The Lord grant I may better obey conscience while I have time, that it
may have less to accuse me of at death!—Consider what a seasonable time
you now have for this work. There are times in which it is not safe to
speak, it may cost you your liberties or your lives. Besides, your
neighbors will shortly die, and so will you. Speak to them therefore
while you may. Consider, though this is a work of 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 of 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 vigor
in a Divine life, more peace of conscience, more rejoicing in spirit. Of
all the personal mercies that I ever received, next to the love of God
in Christ to my own soul, I must most joyfully bless him for the
plentiful success of my endeavors upon others. O what fruits then might
I 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
follow it night and day through the greatest discouragements.

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

§ 14. God especially expects this duty at your hands to whom he hath
given more learning and knowledge, and endued with better utterance,
than your neighbors. The strong are made to help the weak; and those
that see must direct the blind. God looketh for this faithful
improvement of your parts and gifts, which, if you neglect, it were
better you had never received them; for they will but aggravate your
condemnation, and be as useless to your own salvation, as they were to
others.

§ 15. All those that are particularly acquainted with some ungodly men,
and that have peculiar interest in them, God looks for this duty at your
hands. Christ 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 regard the words of a
stranger, may regard a brother, or sister, or husband, or wife, or near
friend: Besides that the bond of friendship engageth you to more
kindness and compassion than ordinary.

§ 16. Physicians that are much about dying men, should in a special
manner make conscience of this duty. It is their peculiar advantage,
that they are at hand; that they are with men in sickness and dangers,
when the ear is more open, and the heart is less stubborn than in time
of health; and that men look upon their physician as a person in whose
hand is their life; or at least, who may do much to save them; and
therefore they will the more regard his advice. You that are of this
honorable profession, do not think this a work beside your calling, as
if it belonged to none but ministers; except you think it beside your
calling to be compassionate, or to be Christians. O help therefore to
fit your patients for heaven? 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 imputation of atheism and
profaneness.

§ 17. Men of wealth and authority, and that have many dependants, have
excellent advantages for this duty. O what a world of good might lords
and gentlemen do, if they had but hearts to improve their influence over
others? Have you not all your honor and riches from God? Doth not Christ
say, _unto whomsoever much is given, of him shall be much required_? If
you speak to your dependants for God and their souls, you may be
regarded, when even a minister shall be despised. As you value the honor
of God, your own comfort, and the salvation of souls, improve your
influence over tenants and neighbors; visit their houses; see whether
they worship God in their families; and take all opportunities to press
them to their duty. Despise them not. Remember God is no respecter of
persons. Let men see that you excel others in piety, compassion, and
diligence in God's work, as you do in the riches and honors of the
world. I 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
best skilled in the art of instructing, convincing, 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 vigor of
your persuasions shew, that you are sensible on how weighty a business
you are sent. Preach with that seriousness and fervor, as men that
believe their own doctrine, and that know their hearers must be
prevailed with, or be damned. Think not that all your work is in your
studies and pulpit. You are shepherds and must know every sheep, and
what is their disease, and mark their strayings, and help to cure them
and fetch them home. Learn of Paul, not only to _teach your people
publicly_, but _from house to house_. Inquire how they grow in knowledge
and holiness, and on what grounds they build their hopes of salvation,
and whether they walk uprightly, and perform the duties of their several
relations. See whether they worship God in their families, and teach
them how to do it. Be familiar with them, that you may maintain your
interest in them, and improve it all for God. Know of them how they
profit by public teaching. If any too little _favor the things of the
spirit_, let them be pitied, but not neglected. If any walk disorderly,
recover them with diligence and patience. If they be ignorant, it may be
your fault as much as theirs. Be not asleep while the wolf is waking.
Deal not slightly with any. Some will not tell their people plainly of
their sins, because they are great men: and some because they are godly;
as if none but the poor and the wicked should be dealt plainly with. Yet
labor to be skilful and discreet, that the manner may answer to the
excellency of the matter. Every reasonable soul hath both judgment and
affection; and every rational, spiritual sermon, must have both. Study
and pray, and pray and study, till you are become _workmen that need not
be ashamed, rightly dividing the truth_; that your people may not be
ashamed, not weary in hearing you. Let your conversation be teaching, as
well as your doctrine. Be as forward in a holy and heavenly life, as you
are in pressing others to it. Let your discourse be edifying and
spiritual. Suffer any thing rather than the gospel and men's souls
should suffer. Let men see that you use not the ministry only for a
trade to live by; but that your hearts are set upon the welfare of
souls. Whatsoever meekness, humility, condescension, or self-denial you
teach them from the gospel, teach it them also by your undissembled
example. Study and strive after unity and peace. If ever you would
promote the kingdom of Christ, and your people's salvation, do it in a
way of peace and love. It is as hard a thing to maintain in your people
a sound understanding, a tender conscience, a lively, gracious, heavenly
frame of spirit, and an upright life, amidst contention, as to keep your
candle lighted in the greatest storms. _Blessed is that servant, whom
his Lord, when he cometh, shall find so doing._

§ 19. All you whom God hath entrusted with the care of children or
servants, I would also persuade to this great work of helping others to
the heavenly rest. Consider what plain and pressing commands of God
require this at your hands. _These words thou shalt teach diligently
unto thy children, and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when thou liest down and
when thou risest up._[293] _Train up a child in the way he should go;
and when he is old, he will not depart from it._[294] _Bring up your
children in the nurture and admonition of the Lord._[295] Joshua
resolved, that _he and his house would serve the Lord_.[296] And God
himself says of Abraham, _I know him, that he will command his children,
and his household after him, and they shall keep the way of the
Lord_.[297] Consider it is a duty you owe your children in point of
justice. From you they received the defilement and misery of their
natures; and therefore you owe them all possible help for their
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 witnesses against your own
souls. Your care, and pains, and cost for their bodies, will condemn you
for your neglect of their precious souls. Yea, all the brute creatures
may condemn you. Which of them is not tender of their young?—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 families, than any minister can have of them?
doubtless at your hands God will require the blood of their souls. It is
the greatest charge you were ever entrusted with, and woe to you, if you
suffer them to be ignorant or wicked for want of your instruction or
correction. Consider, what work there is for you in their dispositions
and lives. There is not one sin, but thousands. They are hereditary
diseases, bred in their natures. The things you must teach them are
contrary 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 prepare for yourselves by the neglect of your children. 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 yourselves the occasion of it? But if you die in your sin, how will
they cry out against you in 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 comfort is inexpressible, 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 me_; and shall joyfully live with
them for ever. Consider how much the welfare of church and state depends
on this duty. Good laws will not reform us, if reformation begin not at
home. This is the cause of all our miseries in church and state, even
the want of a holy education of children. I also entreat parents to
consider, what excellent advantages they have for saving their 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 interest in their
affections as you have. You have also the greatest authority over them.
Their whole dependence is upon you for a maintenance. You best know
their temper and inclinations. And you are ever with them, and can never
want opportunities: Especially you, mothers, remember this, who are more
with your children, while young, than their fathers. What pains are you
at for their bodies? What do you suffer to bring them into the world?
And will you not be at as much pains for the saving of their souls? Your
affections are tender; and will it not move you to think of their
perishing for ever? I beseech you, for the sake of the children of your
bowels, teach them, admonish them, watch over them, and give them no
rest till you have brought them to Christ.

[Footnote 293] Deuteronomy vi, 6, 7.

[Footnote 294] Proverbs xxii, 6.

[Footnote 295] Ephesians vi, 4.

[Footnote 296] Joshua xxiv, 15.

[Footnote 295] Genesis xviii, 19.

§ 20. I shall conclude with this earnest request to all Christian
parents that read these lines: that they would have compassion on the
souls of their poor children, and be faithful to the great trust that
God hath put on them. If you cannot do what you would for them, yet do
what you can. Both church and state, city and country, groan under
neglect of this weighty duty. Your children know not God, nor his laws,
but _take his name in vain_, and slight his worship, and you neither
instruct them nor correct them; and therefore God corrects both them and
you. You are so tender of them, that God is the less tender both of
them, and you. Wonder not if God make you smart for your children's
sins; for you are guilty of all they commit, by your neglect of 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 nor
neglect this most necessary duty. If you are not willing to do it, now
you know it to be so great a duty, you are rebels, and not true subjects
of Jesus Christ. If you are willing, but know not how, I will add a few
words of direction to help you. Lead them by your examples, to prayer,
reading, and other religious duties. Inform their understandings. Store
their memories. Rectify their wills. Quicken their affections. Keep
tender their consciences. Restrain their tongues, and teach them
gracious speech. Reform and watch over their outward conversation. To
these ends, get them Bibles and pious books, and see that they read
them. Examine them often what they learn: Especially spend the Lord's
day in this work, and suffer them not to spend it in sports or idleness.
Shew them the meaning of what they read or learn. Keep them out of evil
company, and acquaint them with the godly, and fail not to make them
learn their catechism. Especially shew them the necessity, excellency,
and pleasure of serving God; and labor to fix all upon their hearts.

CHAP. X.

The Saint's Rest is not to be expected on Earth.

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

§ 1. We are not yet come to our resting place. Doth it remain? How great
then is our sin and folly to seek and expect it here? Where shall we
find the Christian that deserves not this reproof? We would all have
continual prosperity, because it is easy and pleasing to the flesh; but
we consider not the unreasonableness of such desires. And when we enjoy
convenient houses, goods, lands, and revenues? or the necessary means
God hath appointed for our spiritual good; we seek rest in these
enjoyments. Whether we are in an afflicted, or prosperous state, it is
apparent, we exceedingly make the creature our rest. Do we not desire
creature enjoyments more violently, when we want them, than we desire
God himself? Do we not delight more in the possession of them, than in
the enjoyment of God? And if we lose them, doth it not trouble us more
than our loss of God? Is it not enough, that they are refreshing helps
in our way to heaven, but they must also be made our heaven itself?
Christian reader, I would as willingly make thee sensible of this sin,
as of any sin in the world, if I could tell how to do it; for the Lord's
greatest quarrel with us is in this point. In order to this, I most
earnestly beseech thee to consider,—the reasonableness of present
afflictions,—and the unreasonableness of resting in present
enjoyments;—as also of our unwillingness to die, that we may possess
eternal rest.

§ 2. (I.) To shew 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 labor 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 labor is first, and then follows the night for rest. Why should
we desire the course of grace to be perverted, any more than the course
of nature? It is an established decree, _that we must through much
tribulation enter into the kingdom of God_.[298] And that _if we suffer,
we shall also reign with Christ_.[299] And what are we that God's
statutes should be reversed for our pleasure?

[Footnote 298] Acts xiv, 22.

[Footnote 299] 2 Timothy ii, 12.

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

§ 5. (3.) Afflictions, are also God's most effectual means to keep us
from losing our way to our rest. Without this hedge of thorns, on the
right hand, and left, we should hardly keep the way to heaven. If there
be but one gap open, how ready are we to find it, and turn out at it?
When we grow wanton, or worldly, or proud, how doth sickness, or other
affliction, reduce us? Every Christian, as well as Luther, may call
affliction one of his best schoolmasters; and with David may say,
_Before I was afflicted, I went astray; but now have I kept thy
word_.[300] Many thousand recovered sinners may cry, "O healthful
sickness! O comfortable sorrows! O gainful losses! O enriching poverty!
O blessed day that ever I was afflicted!" Not only the _green pastures_,
and _still waters_, but _the rod and staff, they comfort us_. Though the
word and Spirit do the main work, yet suffering so unbolts the door of
the heart, that the word hath easier entrance.

[Footnote 300] Psalm cxix, 67.

§ 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 be put on with the sharpest
scourge, than loiter, like the _foolish virgins_, till _the door is
shut_. O what difference is there, betwixt our prayers in health, and in
sickness; betwixt our repentings in prosperity and adversity! Alas! if
we did not sometime feel the spur, what a slow pace would most of us
hold towards heaven? Since our vile natures require it, why should we be
unwilling that God should do us good by sharp means? Judge, Christian,
whether thou dost not go more watchfully and speedily in the way to
heaven, in thy sufferings, than in thy more pleasing and prosperous
state.

§ 7. (5.) Consider further, it is but the flesh that is chiefly troubled
and grieved by affliction. In most of our sufferings the soul is free,
unless we ourselves wilfully afflict it. "Why then, O my soul, dost thou
side with this flesh, and complain, as it complaineth? It should be thy
work to _keep it under, and bring it into subjection_, and if God do it
for thee, shouldst thou be discontented? Hath not the pleasing of it
been the cause of almost all thy spiritual sorrows? Why then may not the
displeasing of it further thy joys? 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 not for want of love to
thee, he would not have dealt so by all his saints. Never expect thy
flesh should truly expound the meaning of the rod. It will call love,
hatred; and say, God is destroying, when he is saving. It is the
suffering party, and therefore not fit to be the judge." Could we once
believe God, and judge of his dealings by his word, and by their
usefulness to our souls, and reference to our rest, and could we stop
our ears against all the clamors of the flesh, then we should have a
truer 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 directly 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 sorrowful_ 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? Why else do we
desire to come to heaven? If we look for a heaven of fleshly delights,
we shall find ourselves mistaken. Conclude then, that affliction is not
so bad a state for a saint in his way to rest. Are we wiser than God?
Doth he not know what is good for us as well as we? Or is he not as
careful of our good, as we are of our own? Woe to us, if he were not
much more so! and if he did not love us better, than we love either him,
or ourselves!

§ 9. Say not, "I could bear any other affliction but this." If God had
afflicted thee where thou canst bear it, thy idol would neither have
been discovered, nor removed. Neither say, "If God would deliver me out
of it, I could be content to bear it." Is it nothing that he hath
promised it _shall work for thy good_? Is it not enough that thou art
sure to be delivered at death? Nor let it be said, "If my affliction did
not disable me for duty, I could bear it." It doth not disable thee for
that duty which tendeth for 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 afflictors: 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 and
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 comfort, but the success and
fruit of sufferings upon your hearts.

§ 10. (II.) To shew the unreasonableness of resting in present
enjoyments, consider,—it is idolizing them;—it contradicts God's end in
giving them;—it is the way to have them refused, withdrawn, or
embittered;—to be suffered to take up our rest here, is the greatest
curse;—it is seeking rest where it is not to be found;—the creatures,
without God, would aggravate our misery;—and to confirm all this, we may
consult our own and others' experience.

§ 11. (1.) It is gross idolatry to make any creature or means our rest.
To be the rest of the soul, is God's own prerogative. As it is apparent
idolatry to place our rest in riches or honors; so it is but a more
refined idolatry to take up our rest in excellent means of grace. How
ill must our dear Lord take it, when we give him cause to complain as he
did of our fellow idolaters, _My people have been lost sheep, they have
forgotten their resting place_?[301] "My people can find rest in any
thing, rather than in me. They can delight in one another, but not in
me. They can rejoice in my creatures and ordinances, but not in me. Yea,
in their very labors and duties they seek for rest, but not in me. They
had rather be any where, than be with me. Are these their gods? 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 company, and be never so merry as when
furthest from you, would you not take it ill? So must our God needs do.

[Footnote 301] Jeremiah l, 6.

§ 12. (2.) You contradict the end of God in giving these enjoyments. He
gave them to help thee to him, and dost thou take up with them in his
stead? He gave them to be refreshments in thy journey, and wouldst thou
dwell in thy inn, and go no further? It may be said of all our comforts
and ordinances, as it is said of the Israelites, _The ark of the
covenant of the Lord went before them, to search out a resting place for
them_.[302] So do all God's mercies here. They are not that rest; as
John professed _he was not the Christ_; but they are _voices crying in
this wilderness_, to bid us _prepare, for the kingdom of God_, our true
rest _is at hand_. Therefore, to rest here, were to turn all mercies
contrary to their own ends, and to our own advantages, and to destroy
ourselves with that which should help us.

[Footnote 302] Numbers x, 33.

§ 13. (3.) It is the way to cause God, either to deny the mercies we
ask, or 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 I will rest?" no wonder if he soon
in his jealousy unsettle you. If he love you, no wonder if he take that
from you with which he sees you are destroying yourselves. It hath long
been my observation of many, that when they have attempted great works,
and have just finished them; or have aimed at great things in the world,
and have just obtained them; or have lived in much trouble, and have
just overcome it; and begin to look on their condition with content, and
rest in it; they are then usually near to death or ruin. When a man is
once at this language, _Soul, take thy ease_; the next news usually is,
_Thou fool, this night_, or this month, or this year, _thy soul shall he
required, and then whose shall these things be_? What house is there
where this fool dwelleth not? Let you and I consider, whether it be not
our own case? Many a servant of God hath been destroyed from the earth,
by being over-valued and over-loved. I am persuaded, our discontents and
murmurings are not so provoking to God, nor so destructive to the
sinner, as our too sweet enjoying, and 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 say, "Now I am well;" that
condition you make your God, and engage the jealousy of God against it.
Whether you be friends to God or enemies, you can never expect that God
should suffer you quietly to enjoy your idols.

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

§ 15. (5.) It is seeking rest where it is not to be found. Your labor
will be lost, and, if you proceed, your soul's eternal rest too. Our
rest is only in the full obtaining of our ultimate end. But that is not
to be expected in this life; neither is rest therefore to be expected
here. Is God to be enjoyed in the best church here, as he is in heaven?
How little of God the saints enjoy under the best means, let their own
complainings testify. Poor comforters are the best ordinances, without
God. Should a traveller take up his rest in the way? No, because his
home is his journey's end. When you have all that creatures and means
can afford, have you that which you believed, prayed, suffered for? I
think you dare not say so. We are like little children strayed from
home, and God is now fetching us home, and we are ready to turn into any
house, stay and play with every thing in our way, and sit down on every
green bank, and much ado there is to get us home. We are also in the
midst of our labors and dangers; and is there any resting here? What
painful work doth lie upon our hands? Look to our brethren, to our
souls, and to God; and what a deal of work, in respect to each of these,
doth lie before us? And can we rest in the midst of all our labors?
Indeed we may rest on earth, as _the ark_ is said to have _rested in the
midst of Jordan_; a short and small rest. Or as Abraham desired the
_Angels to turn in, and rest themselves_ in his tent, where they would
have been loth to have taken up their dwelling. Should Israel have fixed
their rest in the wilderness, among serpents, and enemies, and
weariness, and famine? Should Noah have made the ark his home, and have
been loth to come forth when _the waters were assuaged_? Should the
mariner choose his dwelling on the sea, and settle his rest in the midst
of rocks, and sands, and raging tempests? Should a soldier rest in the
thickest of his enemies? And are not Christians such travellers, such
mariners, such soldiers? Have you not fears within, and troubles
without? Are we not in continual dangers? We cannot eat, drink, sleep,
labor, pray, hear, converse, but in the midst of snares; and shall we
sit down and rest here? O Christian, follow thy work, look to thy
dangers, and hold on to the end, win the field, and come off the ground,
before thou think of a settled rest. Whenever thou talkest of rest on
earth, it is like _Peter on the mount_, thou _knowest not what thou
sayest_. If, instead of telling the converted thief, _this day shalt
thou be with me in paradise_, Christ had said, he should rest there on
the cross; would he not have taken it for a derision? Methinks it should
be ill resting in the midst of sickness and pains, persecutions and
distresses. But if nothing else will convince us, yet sure the
remainders of sin, which do so easily beset us, should quickly satisfy a
believer, that here is not his rest. I say therefore to every one that
thinketh of rest on earth, _Arise ye, and depart, for this is not your
rest, because it is polluted_.[303] These things cannot in their nature
be a true Christian's rest. They are too poor, to make us rich; too low,
to raise us to happiness; too empty, to fill our souls; and of too short
continuance to be our eternal content. If prosperity, or 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 creatures afford, waxes old, and,
abates after a short enjoyment. If God should rain down _Angel's food_,
we should soon _loathe the manna_. If novelty support not, our delights
on earth grow dull. All creatures are to us, as the flowers to the bee;
there is but little honey on any one, and therefore there must be a
superficial taste, and so to the next. The more the creature is known,
the less it satisfieth. Those only are taken with it, who see no further
than its outward beauty, without discerning its inward vanity. When we
thoroughly know the condition of other men, and have discovered the evil
as well as the good, and the defects as well as the perfections, we then
cease our admiration.

[Footnote 303] Micah ii, 10

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

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

§ 18. If then either Scripture, or reason, or the experience of
ourselves, and all the world, will satisfy us, we may see there is no
resting here. And yet how guilty are the generality of us of this sin?
How many halts and stops do we make, before we will make the Lord our
rest? How must God even drive us, and fire us out of every condition,
lest we should sit down and rest there? If he give us prosperity,
riches, or honor, we do in our hearts dance before them, as the
Israelites before their calf, and say, _These are thy gods_, and
conclude, _it is good to be here_. If he embitter all these to us, how
restless are we till our condition be sweetened, that we may sit down
again, and rest where we were? If he proceed in the cure, and take the
creature quite away, then how do we labor, and cry, and pray, that God
would restore it, that we may make it our rest again? And while we are
deprived of our former idol, yet rather than come to God, we delight
ourselves in the hope of recovering it, and make that very hope our
rest; or search about from creature to creature, to find out something
to supply the room; yea, if we can find no supply, yet we will rather
settle in this misery, and make a rest of a wretched being, than leave
all and come to God. O the cursed averseness of our souls from God! If
any place in hell were tolerable, the soul would rather take up its rest
there than come to God. Yea, when he is bringing us over to him, and
hath convinced us of the worth of his ways and service, the last deceit
of all is here, we will rather settle upon those ways that lead to him,
and those ordinances that speak of him, and those gifts which flow from
him, than we will come entirely over to himself. Christian, marvel not
that I speak so much of resting in these; beware lest it prove thy own
case. I suppose thou art so far convinced of the vanity of riches,
honor, and pleasure, that thou canst more easily disclaim these, and it
is well if it be so; but the means of grace thou lookest on with less
suspicion, and thinkest thou canst not delight in them too much,
especially seeing most of the world despise them, or delight in them too
little. I know they must be loved and valued, and he that delighteth in
any worldly thing more than in them, is not a Christian. But when we are
content with ordinances without God, and had rather be at a sermon than
in heaven, and a member of the church here, than of the perfect church
above, this is a sad mistake. So far let thy soul take comfort in
ordinances, as God doth accompany them; remembering, this is not heaven,
but the first fruits. _While we are present in the body, we are absent
from the Lord_; and while we are absent from him we are absent from our
rest. If God were as willing to be absent from us, as we from him, and
as loth to be our rest, as we to rest in him, we should be left to an
eternal restless separation. In a word, as you are sensible of the
sinfulness of your earthly discontents, so be you also of your irregular
satisfactions, 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 your souls on any thing below God.

§ 19. (III.) The next thing to be considered is, our unreasonable
unwillingness to die that we may possess the saint's rest. We linger,
like Lot in Sodom, till _the Lord, being merciful unto us_, doth pluck
us away against our wills. I confess that death of itself is not
desirable; but the soul's rest with God is, to which death is the common
passage. Because we are apt to make light of this sin, let me set before
you its nature and remedy in a variety of considerations. As for
instance,—It has in it much infidelity. If we did but verily believe,
that the promise of this glory is the word of God, and that God doth
truly mean as he speaks, and is fully resolved to make it good; if we
did verily believe, that there is indeed such blessedness prepared for
believers; surely we should be as impatient of living, as we are now
fearful of dying, and should think every day a year till our last day
should 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 presence is comfortable, his absence is painful, when he
comes to us we entertain him with gladness; when he dies, we mourn, and
usually over mourn. To be separated from a faithful friend, is like the
rending a member from our body. And would not our desires after God be
such, if we really loved him? 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,
no, nor the _giving our goods_, nor the _burning our bodies_, instead of
love. And do we love him, and yet care not how long we are from him? Was
it such a joy to Jacob to see the face of Joseph in Egypt? and shall we
be contented without the sight of Christ in glory, and yet say we love
him? 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 David, _As the hart panteth after the water brooks,
so panteth my soul after thee, O God. My soul thirsteth for God, for the
living God; when shall I come and appear before God?_—By our
unwillingness to die, it appears we are little weary of sin. Did we take
sin for the greatest evil, we should not be willing to have its company
so long. "O foolish, sinful heart! Hast thou been so long _a cage of all
unclean_ lusts, a fountain incessantly streaming forth the bitter waters
of transgression, and art thou not yet weary? Wretched soul! Hast thou
been so long wounded in all thy faculties, so grievously languishing in
all thy performances, so fruitful a soil of all iniquities, and art thou
not yet more weary? Wouldst thou still lie under thy imperfections? Hath
thy sin proved so profitable a commodity, so necessary a companion, such
a delightful employment, that thou dost so much dread the parting day?
May not God justly grant thee thy wishes and seal thee a lease of thy
desired distance from him, and _nail thy ears to these doors_ of misery,
and exclude thee eternally from his glory?"—It shews that we are
insensible of the vanity of the creature, when we are so loth to hear or
think of a removal. "Ah foolish, wretched soul! doth every prisoner
groan for freedom? and every slave desire his jubilee? and every sick
man long for health? and every hungry man for food? and dost thou alone
abhor deliverance? Doth the sailor wish to see the land? Doth the
husbandman desire the harvest, and the laborer to receive his pay? Doth
the traveller long to be at home, and the racer to win the prize, and
the soldier to win the field? and art thou loth to see thy labors
finished, and to receive the end of thy faith and sufferings? Have thy
griefs been only dreams? If they were, yet methinks thou shouldst not be
afraid of waking. Or is it not rather the world's delights that are all
mere dreams and shadows? Or is the world become of late more kind? We
may, at our peril, reconcile ourselves to the world, but it will never
reconcile itself to us. O unworthy soul! who hadst rather dwell in this
land of darkness, and wander in this barren wilderness, than be at rest
with Jesus Christ! who hadst rather stay among the wolves, and daily
suffer the scorpion's stings, than praise the Lord with the host of
heaven!"

§ 20. This unwillingness to die, doth actually impeach us of high
treason against the Lord. Is it not choosing of earth before him, and
taking present things for our happiness, and consequently making them
our very God? If we did indeed make God our end, our rest, our portion,
our treasure, how is it possible but we should desire to enjoy him?—It
moreover discovers some dissimulation. Would you have any man believe
you, when you call the Lord your only hope, and speak of Christ as all
in all, and of the joy that is in his presence, and yet would endure the
hardest life, rather than die, and enter into his presence? What
self-contradiction is this, to talk so hardly of the world, and the
flesh, to groan and complain of sin and suffering; and yet fear no day
more than that, which we expect should bring our final freedom? What
hypocrisy is this, to profess to strive and fight for heaven, which we
are 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 no?
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 of their hopes in another world, and
spoken disgracefully of all things below, in comparison of things above;
how doth this confirm the world in their unbelief and sensuality?
"Sure," say they, "if these professors did expect so much glory, and
make so light of the world as they seem, they would not themselves be so
loth to change." O how are we ever able to repair the wrong which we do
to God and souls by this scandal? And what an honor to God, what a
strengthening to believers, what a conviction to unbelievers, would it
be, if Christians in this did answer their professions, and cheerfully
welcome the news of rest.—It also evidently shews, that we have spent
much time to little purpose. Have we not had all our lifetime to prepare
to die? So many years to make ready for one hour, and are we so unready
and unwilling yet? What have we done? Why have we lived? Had we any
greater matters to mind? Would we have wished for more frequent
warnings? How oft hath death entered the habitations of our neighbors?
How oft hath it knocked at our own doors? How many distempers have vexed
our bodies, that we have been forced to receive _the sentence of death_?
And are we unready and unwilling after all this? O careless,
dead-hearted sinners! unworthy neglecters of God's warnings! faithless
betrayers of our own souls!

§ 21. Consider, not to die, is, never to be happy; to escape death, is,
to miss of blessedness; except God should translate us, as Enoch and
Elijah; which he never did before, or since. _If in this life only we
have hope in Christ, we are of all men most miserable._ If you would not
die, and go to heaven, what would you have more than an epicure, or a
beast? Why do we pray, and fast, and mourn? Why do we suffer the
contempt of the world? Why are we Christians, and not Pagans and
Infidels, if we do not desire a life to come? Wouldst thou lose thy
faith and labor, Christian, all thy duties and sufferings, all the end
of thy life, and all the blood of Christ, and be contented with the
portion of a worldling or a brute? Rather say, as one did on his
death-bed, when he was asked whether he was willing to die or no, "Let
him be loth to die, who is loth to be with Christ."

Is God willing by death to glorify us, and are we unwilling to die, that
we may be glorified? Methinks, if a prince were willing to make you his
heir, you would scarce be unwilling to accept it; the refusing such a
kindness would discover ingratitude and unworthiness. As God hath
resolved against them, who make excuses when they should come to Christ,
_none of those men, which were bidden, shall taste of my supper_; so it
is just with him to resolve against us, who frame excuses when we should
come to glory. The Lord Jesus was willing to come from heaven to earth
for us, 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? If they value their flesh above their spirits, and their
lust above my Father's love, if they will sell their souls for nought,
who is it fit should be the loser? Should I, whom they have wronged?
Must they wilfully transgress my law, and I undergo their deserved pain?
Must I come down from heaven to earth, and clothe myself with human
flesh, be spit upon and scorned by man, and fast, and weep, and sweat,
and suffer, and bleed, and die a cursed death; and all this for wretched
worms, who would rather hazard their souls, than forbear one forbidden
morsel? Do they cast away themselves so slightly, and must I redeem them
so dearly?" Thus we see Christ had reason enough to have made him
unwilling; and yet did he voluntarily condescend. But we have no reason
against our coming to him; except we will reason against our hopes, and
plead for the perpetuity of our own calamities. Christ came down to
fetch us up; and would we have him lose his blood and labor, and go
again without us? Hath he bought our rest at so dear a rate? Is our
inheritance _purchased 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 loth to die, and go to heaven? What is the Devil's
daily business? Is it not to keep our souls from God? And shall we be
content with this? Is it not the one half of hell, which we wish to
ourselves, while we desire to be absent from heaven? What sport is this
to Satan, that his desires and thine, Christian, should so concur? that
when he sees he cannot get thee to hell, he can so long keep thee out of
heaven, and make thee the earnest petitioner for it thyself? O gratify
not the Devil so much to thy own injury!—Do not our daily fears of death
make our lives a continual torment? Those lives which might be full of
joy, in the daily contemplations of the life to come, and the sweet
delightful thoughts of bliss; how do we fill them up with causeless
terrors? Thus we consume our own comforts, and prey upon our truest
pleasures. When we might lie down, and rise up, and walk abroad, with
our hearts full of the joys of God, we continually fill them with
perplexing fears. For he that fears dying, must be always fearing;
because he hath always reason to expect it. And how can that man's life
be comfortable, who lives in continual fear of losing his comforts? Are
not these fears of death self-created sufferings? As if God had not
inflicted enough upon us, but we must inflict more upon ourselves. Is
not death bitter enough to the flesh of itself, but we must double and
treble its bitterness? The sufferings laid upon us by God, do all lead
to happy issues; the progress, is from tribulation to _patience_, from
thence to _experience_, and so to _hope_, and at last to _glory_. But
the sufferings we make for ourselves are circular and endless, from sin
to suffering, from suffering to sin, and so to suffering again; and not
only so, but they multiply in their course; every sin is greater than
the former, and so every suffering also: so that, except we think God
hath made us to be our own tormentors, we have small reason to nourish
our fears of death. And are they not useless, unprofitable fears? As all
our care _cannot make one hair white or black_, nor _add one cubit to
our stature_; so neither can our fear prevent our sufferings, nor delay
our death one hour; willing, or unwilling, we must away. Many a man's
fears have hastened his end, but no man's did ever 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 member of
Christ, and an heir of heaven, to be afraid of entering his own
inheritance, is a sinful, useless fear. And do not our fears of dying
ensnare 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 multitude of
unbelieving contrivances, and discontents, at the wise disposals of God,
and hard thoughts of most of his providences, which this sin doth make
us guilty of.

§ 23. Let us farther consider, what a competent time most of us have
had. Why should not a man, that would die at all, be as willing at
thirty or forty, if God see fit, as at seventy or eighty? Length of time
doth not conquer corruption; it never withers nor decays, through age.
Except we receive an addition of grace, as well as time, we naturally
grow worse. "O my soul, depart in peace! As thou wouldst not desire an
unlimited state in wealth and honor, so desire it not in point of time.
If thou wast sensible, how little thou deservest an hour of that
patience which thou hast enjoyed, thou wouldst think thou hast had a
large part. Is it not Divine wisdom that sets the bounds? God will honor
himself by various persons, and several ages, and not by one person or
age. Seeing thou hast acted thine own part, and finished thine appointed
course, come down contentedly, that others may succeed, who must have
their turns as well as thyself. Much time hath much duty. Beg therefore
for grace to improve it better; but be content with thy share of time.
Thou hast also had a competency of the comforts of life. God might have
made thy life a burden, till thou hadst been as weary of possessing it,
as thou art now afraid of losing it. He might have suffered thee to have
consumed thy days in ignorance, without the saving knowledge of Christ:
But he hath opened thine eyes in the morning of thy days, and acquainted
thee betimes with the business of thy life. Hath thy heavenly Father
caused thy lot to fall in Europe, not in Asia, Africa, or America; in
England, not in Spain or Italy? Hath he filled up all thy life with
mercies, and dost thou now think thy share too small? What a multitude
of hours of consolation, of delightful Sabbaths, of pleasant studies, of
precious companions, of wonderful deliverances, of excellent
opportunities, of fruitful labors, of joyful tidings, of sweet
experiences, of astonishing providences, hath that 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 covetous after eternity, as thou art for a
fading, perishing life! and after the presence of God in glory, as thou
art for continuance on earth! Then thou wouldst cry, _Why is his chariot
so long in coming? why tarry the wheels of his chariots?_ 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 Achitophel; and make thee like many miserable creatures in the
world, who can hardly forbear laying violent hands on themselves. Be not
therefore so importunate for life, which may prove a judgment, instead
of a blessing. How many of the precious servants of God, of all ages and
places, have gone before thee? Thou art not to enter an untrodden path,
nor appointed first to break the ice. Except Enoch and Elijah, which of
the saints have escaped death? And art thou better than they? There are
many millions of saints dead, more than now remain on earth. What a
number of thine own bosom friends, and companions in duty, are now gone,
and why shouldst thou be so loth to follow? Nay, hath not Jesus Christ
himself gone this way? Hath he not sanctified the grave to us, 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, Scripture and reason
have little force. And I have said the more on this subject, finding it
so needful to myself and others; finding among so many Christians, who
could do and suffer so much for Christ, so few that can willingly die;
and of many, who have somewhat subdued other corruptions, so few have
got the conquest of this. I persuade not the ungodly from fearing death:
'Tis a wonder rather, that they fear it no more, and spend not their
days in continual horror.

CHAP. XI.

The Importance of leading a heavenly Life upon 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. (2.) It is the highest excellence of
the Christian temper; § 5. (3.) It leads to the most comfortable life;
§ 6-9 (4.) It will be the best preservative from temptations to sin;
§ 10. (5.) It will invigorate their graces and duties; § 11. (6.) It
will be their best cordial in all afflictions; § 12. (7.) It will
render them most profitable to others; § 13. (8.) It will honor God;
§ 14. (9.) Without it, we disobey the commands and lose the most
gracious and delightful discoveries of the 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? Why dwell we not
there in constant contemplation? What is the cause of this neglect? Are
we reasonable in this, or are we not? Hath the eternal God provided us
such a glory, and promised to take us up to dwell with himself, and is
not this worth thinking of? Should not the strongest desires of our
hearts be after it? Do we believe this, and yet forget and neglect it?
If God will not give us leave to approach this light, what mean all his
earnest invitations? Why doth he so condemn our earthly-mindedness, and
command us to set our affections on things above? Ah vile hearts! If God
were against it, we were likelier to be for it; but when he commands our
hearts to heaven, then they will not stir one inch: Like our
predecessors, the sinful Israelites; when God would have them march for
Canaan, then they mutiny, and will not stir; but when God bids them not
go, then they will be presently marching. If God say, _Love not the
world, nor the things of the world_; we dote upon it. How freely, how
frequently can we think of our pleasures, our friends, our labors, our
flesh and its lusts, yea, our wrongs and miseries, our fears and
sufferings? But where is the Christian, whose heart is on his rest? What
is the matter? Are we so full of joy, that we need no more? Or is there
nothing in heaven for our joyous thoughts? Or rather, are not our hearts
carnal and stupid? Let us humble these sensual hearts that have in them
no more of Christ and glory. If this world was the only subject of our
discourse, all would count us ungodly; why then may we not call our
hearts ungodly, that have so little delight in Christ and heaven?

§ 2. But I am speaking only to those, whose portion is in heaven, whose
hopes are there, and who have forsaken all to enjoy this glory; and
shall I be discouraged from persuading such to be heavenly minded?
Fellow Christians, if you will not hear and obey, who will? Well may we
be discouraged to exhort the blind, ungodly world, and may say, as Moses
did, _Behold the children of Israel have not hearkened unto me, how then
shall Pharaoh hear me?_ I require thee, reader, as ever thou hopest for
a part in this glory, that thou presently take thy heart to task, chide
it for its wilful strangeness to God, turn thy thoughts from the pursuit
of vanity, bend thy soul to study eternity, busy it about the life to
come, habituate thyself to such contemplations, and let not those
thoughts be seldom and cursory, but bathe thy soul in heaven's delights;
and if thy backward soul begin to flag, and thy thoughts to scatter,
call them back, hold them to their work, bear not with their laziness,
nor connive at one neglect. And when thou hast, in obedience to God,
tried this work, got acquainted with it, and kept a guard on thy
thoughts till they are accustomed to obey, thou wilt then find thyself
in the suburbs of heaven, and that there is, indeed, a sweetness in the
work and way of God, and that the life of Christianity is a life of joy.
Thou wilt meet with those abundant consolations which thou hast prayed,
panted, and groaned after, and which so few Christians do ever here
obtain, because they know not this way to them, or else make not
conscience of walking in it. Say not, "We are unable to set our own
hearts on heaven; this must be the work of God only." Though God be the
chief Disposer of your hearts, yet next under him you have the greatest
command of them yourselves. Though without Christ you can do nothing,
yet under him you may do much, and must, or else it will be undone, and
yourselves undone through your neglect. Christians, if your souls were
healthful and vigorous, they would perceive incomparably more delight
and sweetness in the believing joyful thoughts of your future
blessedness, than the soundest stomach finds in its food, or the
strongest senses in the enjoyment of their objects; so little painful
would this work be to you. But because, I know, while we have flesh
about us, and any remains of that _carnal mind, which is enmity to God_,
and to this noble work, that all motives are little enough, I will here
lay down some considerations; which, if you will deliberately weigh,
with an impartial judgment, I doubt not, but they will prove effectual
with your hearts, and make you resolve on this excellent duty. More
particularly consider;—it will evidence your sincere piety;—it is the
highest excellence of the Christian temper;—it is the way to live most
comfortably;—it will be the best preservative from temptations and
sin;—it will enliven your graces and duties;—it will be your best
cordial in all afflictions;—it will render you most profitable to
others;—it will honor God;—without it you will disobey the commands, and
lose the most gracious and delightful discoveries of the word of God;—it
is also the more reasonable to have your hearts with God, as his is so
much on you;—and in heaven where you have so much interest and
relation;—besides, there is nothing, but heaven, worth setting your
hearts upon.

§ 3. (1.) Consider, a heart set upon heaven will be one of the most
unquestionable evidences of your sincerity, and a clear discovery of a
true work of saving grace upon your souls. You are often asking, "How
shall we know that we are truly sanctified?" Here you have a sign,
infallible, from the mouth of Jesus Christ himself; _where your treasure
is, there will your hearts be also_.[304] God is the saint's treasure
and happiness; heaven is the place where they must fully enjoy him. A
heart therefore set upon heaven, is no more but a heart set upon God;
and surely, a heart set upon God through Christ, is the truest evidence
of saving grace. When learning will be no proof of grace; when
knowledge, duties, gifts, will fail; when arguments from thy tongue, or
hand may be confuted; yet then will this from the bent of thy heart
prove thee sincere. Take a poor Christian, of a weak understanding, a
feeble memory, a stammering tongue; yet his heart is set on God, he hath
chosen him for his portion, his thoughts are on eternity, his desires
there, he cries out, "O that I were there!" He takes that day for a time
of imprisonment, in which he hath not had one refreshing view of
eternity; I had rather die in this man's condition, than in the case of
him who hath the most eminent gifts, and is most admired for his
performances, while his 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. The
question will not then be how much have you _known_, or _professed_, or
_talked_? but, how much have you _loved_, and where was your heart?
Christians, as you would have a proof of your title to glory, labor to
get your hearts above. If sin and Satan keep not your affections from
thence, they will never be able to keep away your persons.

[Footnote 304] Matthew vi, 21.

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

§ 5. (3.) A heavenly mind is the nearest and truest way to a life of
comfort. The countries far north are cold and frozen because they are
distant from the sun. What makes such frozen uncomfortable Christians,
but their living so far from heaven? And what makes others so warm in
comforts, but their living higher, and having nearer access to God? When
the sun in the spring draws near our path of the earth, how do all
things congratulate its approach? The earth looks green, the trees shoot
forth, the plants revive, the birds sing, and all things smile upon us.
If we should but try this life with God, and keep these hearts above,
what a spring of joy would be within us? How should we forget our winter
sorrows? How early should we rise to sing the praise of our great
Creator? O Christian, get above. Those that have been there, have found
it warmer; and I doubt not but thou hast sometimes tried it thyself.
When have you largest comforts? Is it not, when thou hast conversed with
God, and talked with the inhabitants of the higher world, and viewed
their mansions, and filled thy soul with the forethoughts of glory? If
thou knowest by experience what this practice is, I dare say thou
knowest what spiritual joy is. If, as David professes, _the light of
God's countenance more gladdens the heart than corn and wine_; then
surely they that draw nearest, and most behold it, must be fullest of
these joys. Whom should we blame then, that we are so void of
consolation, but our own negligent hearts? God hath provided us a crown
of glory, and promised to set it shortly on our heads, and we will not
so much as think of it; He bids us behold and rejoice, and we will not
so much as look at it; and yet we complain for want of comfort. It is by
_believing_ that we are _filled with joy and peace_, and no longer than
we continue our believing. It is _in hope_ the saints _rejoice_, and no
longer than they continue hoping. God's Spirit worketh our comforts, by
setting our spirits on work upon the promises, and raising our thoughts
to the place of our comforts. As you would delight a covetous man by
shewing him gold; so God delights his people by leading them, as it
were, into heaven, and shewing 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 plough, and sow, and
weed, and water, and dung, and dress, and with patience expect his
blessing; so doth he give the joys of the soul. I entreat thee, reader,
in the name of the Lord, and as thou valuest the life of constant joy,
and that good conscience, which is a continual feast, to set upon this
work seriously, and learn the art of heavenly-mindedness, and thou shalt
find the increase an hundred fold, and the benefit abundantly exceed thy
labor. But this is the misery of man's nature; though every man
naturally hates sorrow, and loves the most merry and joyful life, yet
few love the way to joy, or will endure the pains by which it is
obtained; they will take the next that comes to hand, and content
themselves with earthly pleasures, rather than they will ascend to
heaven to seek it; and yet when all is done, they must have it there, or
be without it.

§ 6. (4.) A heart in heaven will be a most excellent preservative
against temptation to sin. It will keep the heart well employed. When we
are idle, we tempt the Devil to tempt us; as careless persons make
thieves. A heart in heaven can reply to the tempter, as Nehemiah did, _I
am doing a great work, so that I cannot come_. It hath no leisure to be
lustful or wanton, ambitious, or worldly. If you were but busy in your
lawful callings, you would not be so ready to hearken to temptations;
much less if you were also busy above with God. Would a judge be
persuaded to rise from the bench, when he is sitting upon life and
death, to go and play with children in the streets? No more will a
Christian, when he is taking a survey of his eternal rest, give ear to
the alluring charms of Satan. The children of the 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 mind is the freest from sin, because it hath truer and
livelier apprehensions of spiritual things. He hath so deep an insight
into the evil of sin, the vanity of the creature, the brutishness of
fleshly, sensual delights, that temptations have little power over him.
_In vain the net is spread_, says Solomon, _in the sight of any bird_.
And usually in vain doth Satan lay his snares to entrap the soul that
plainly sees them. Earth is the place for his temptations, and earth the
ordinary bait; and how shall these ensnare the Christian, who hath left
the earth, and walks with God? Is converse with wise and learned men,
the way to make one wise? Much more is converse with God. If travellers
return home with wisdom and experience, how much more he that travels to
heaven? If our bodies are suited to the air and climate we must live in;
his understanding must be fuller of light, who lives with the Father of
lights. The men of the world, that dwell below, and know no other
conversation but earthly, no wonder if their _understanding be
darkened_, and Satan _takes them captive at his will_. How can worms and
moles see, whose dwelling is always in the earth? While this dust is in
their eyes, no wonder they mistake gain for godliness, sin for grace,
the world for God, their own wills for the law of Christ, and, in the
issue, hell for heaven. But when a Christian withdraws himself from his
worldly thoughts, and begins to converse with God in heaven, methinks he
is, as Nebuchadnezzar, taken from the beast 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 of his _laughter it is mad_; and of his vain _mirth,
what doth it_? How doth he verily think there is no man in bedlam so
truly mad, as wilful sinners, and unworthy slighters of Christ and
glory? This makes a dying man usually wiser than others, because he
looks on eternity as near, and hath more heart-piercing thoughts of it,
than he ever had in health and prosperity. Then many of the most bitter
enemies of the saints have their eyes opened, and, like Balaam, cry out
_O that I might die the death of the righteous, and that my last end
might be like his_! Yet let the same men recover, and lose their
apprehensions of the life to come, and how quickly do they lose their
understandings with it? Tell a dying sinner of the riches, honors, or
pleasures of the world, and would he not answer, "What is all this to
me, who must presently appear before God, and give account of all my
life?" Christian, if the apprehended nearness of eternity will work such
strange effects upon the ungodly, and make them so much wiser than
before; O what rare effects would it produce in thee, if thou couldst
always dwell in the views of God, and in lively thoughts of thy
everlasting state! Surely a believer, if he improve his faith, may
ordinarily have more quickening apprehensions of the life to come, in
the time of his health, than an unbeliever hath at the hour of his death.

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

§ 9. Besides, whilst the heart is set on heaven, a man is under God's
protection. If Satan then assault us, God is more engaged for our
defence, and will doubtless stand by us, and say, _My grace is
sufficient for thee_. When a man is in the way of God's blessing, he is
in the less danger of sin's enticing. Amidst thy temptations, Christian
reader, use much this powerful remedy; keep close with God by a
_heavenly mind_; follow your business above with Christ, and you will
find this a surer help than any other. _The way of life is above to the
wise, that he may depart from hell beneath._[305] Remember that _Noah
was a just man, and perfect in his generation_; for he _walked with
God_: And that God said to Abraham, _Walk before me, and be thou
perfect_.

[Footnote 305] Proverbs xv, 24.

§ 10. (5.) The diligent keeping your hearts in heaven, will maintain the
vigor of all your graces, and put life into all your duties. The
heavenly Christian is the lively Christian. 'Tis our strangeness to
heaven that makes us so dull. How will the soldier hazard his life, and
the mariner pass through storms and waves, and no difficulty keep them
back, when they think of an uncertain, perishing treasure? What life
then would it put into a Christian's endeavors, if he would frequently
think of his everlasting treasure? We run so slowly, and strive so
lazily, because we so little mind the prize. Observe but the man who is
much in heaven, and you shall see he is not like other Christians; there
is something of what he hath seen above, appeareth in all his duty and
conversation. If a preacher, how heavenly are his sermons! If a private
Christian, what heavenly converse, prayers, and deportment! Set upon
this employment, and others will see _the face_ of your conversation
_shine_, and say, surely he hath been _with God in the mount_. But if
you lie complaining of deadness and dulness, that you cannot love
Christ, nor rejoice in his love, that you have no life in prayer, nor
any other duty; and yet neglect this quickening employment; you are the
cause of your own complaints. Is not thy life hid with Christ in God?
Where must thou go, but to Christ for it? And where is that, but to
heaven, _where Christ is_? _Thou wilt not come to Christ, that thou
mayest have life._ If thou wouldst 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 that is not lighted, and thy duties as a sacrifice which hath
no fire. Fetch one coal daily from this altar, and see if thy offering
will not burn. Light thy lamp at this flame, and feed it daily with oil
from hence, and see if it will not gloriously shine. Keep close to this
reviving fire, and see if thy affections will not be warm. In thy want
of love to God, lift up thy eye of faith to heaven, behold his beauty,
contemplate his excellencies, and see whether his amiableness and
perfect goodness will not ravish thy heart. As exercise maintaineth
appetite, strength, and vigor to the body; so these heavenly exercises
will quickly cause the increase of grace and spiritual life. Besides, it
is not false or strange fire, which you fetch from heaven for your
sacrifices. The zeal which is kindled by your meditations on heaven, is
most likely to be a heavenly zeal. Some men's fervency is only drawn
from their books, and some from the sharpness of affliction, and some
from the mouth of a moving minister, and some from the attention of an
auditory; but he that knows this way to heaven, and derives it daily
from the true fountain, shall have his soul revived with the water of
life, and enjoy that quickening which is peculiar to the saints. _By
this faith_ thou mayest _offer Abel's sacrifice, more excellent than_
that of common men, and _by it obtain witness, that thou art righteous,
God testifying of thy gifts_, that they are sincere. When others are
ready, like Baal's priests, to _cut themselves_, because their sacrifice
will not burn; thou mayest breathe the spirit of Elijah, and in the
chariot of contemplation soar aloft, till thy soul and sacrifice
gloriously flame, though the flesh and the world should cast upon them
all the water of their opposing enmity. Say not, how can mortals ascend
to heaven? Faith hath wings, and meditation is its chariot. Faith is as
a burning glass to thy sacrifice, and meditation sets it to the face of
the sun; only take it not away too soon, but hold it there a while, and
thy soul will feel the happy effect. Reader, art thou not thinking, 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 blessed condition!" Why, I here advise thee from God, set thy
soul conscientiously to this work, _wash thee_ frequently _in_ this
Jordan, and thy leprous, dead soul will revive, _and thou shalt know
that there is a God in Israel_, and that thou mayest live a vigorous and
joyful life, if thou dost not wilfully neglect thy own mercies.

§ 11. (6.) The frequent believing views of glory are the most precious
cordials in all afflictions. These cordials, by cheering our spirits,
render our sufferings far more easy; enable us to bear them with
patience and joy; and so strengthen our resolutions, that we forsake not
Christ for fear of trouble. If the way be ever so rough, can it be
tedious, if it lead to heaven? O sweet sickness, reproaches,
imprisonments, or death, accompanied with these tastes of our future
rest! This keeps the suffering from the soul, so that it can only touch
the flesh. Had it not been for that little (alas, too little) taste
which I had of rest, my sufferings would have been grievous, and death
more terrible. I may say, _I had fainted, unless I had believed to see
the goodness of the Lord in the land of the living_. _Unless_ this
promised rest _had been my delight, I should then have perished in mine
affliction. One thing have I desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord all the days of my
life, to behold the beauty of the Lord, and to inquire in his temple.
For in the time of trouble he shall hide me in his pavilion; in the
secret of his tabernacle 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 if joy; I will sing,
yea, I will sing praises unto the Lord._[306] All sufferings are nothing
to us, so far as we have these supporting joys. When persecution and
fear hath _shut the doors, Christ_ can _come in, and stand in the midst,
and say to his disciples, Peace be unto you_. Paul and Silas can be in
heaven, even when they are _thrust into the inner prison_, their bodies
scourged with _many stripes, and their feet fast in the stocks_. The
martyrs find more rest in their flames, than their persecutors in their
pomp and tyranny; because they foresee the flames they escape, and the
rest which their fiery chariot is conveying them to. If _the Son of God_
will _walk with us_, we are safe _in the midst of those flames_, which
shall devour them that cast us in. _Abraham went out_ of his country,
_not knowing whither he went_; because _he looked for a city which hath
foundations, whose builder and maker is God. Moses esteemed the reproach
of Christ greater riches than the treasures in Egypt_, because _he had
respect unto the recompense of reward. He forsook Egypt, not fearing the
wrath of the king_; because _he endured as seeing Him who is invisible.
Others were tortured, not accepting deliverance, that they might obtain
a better resurrection._ Even _Jesus, the author and finisher of our
faith, for the joy that was set before him, endured the cross, despising
the shame, and is set down at the right hand of the throne of God_. This
is the noble advantage of faith, it can look on the means and end
together. This is the great reason of our impatience, and censuring of
God, because we gaze on the evil itself, but fix not our thoughts on
what is beyond it. They that saw Christ only on the cross, or in the
grave, _do shake their heads_, and think him lost; but God saw him
dying, buried, rising, glorified, and all this at one view. Faith 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 dealings with us, surely none of his dealings could be so
grievous. If God would once raise us to this life, we should find, that
though heaven and sin are at a great distance; yet heaven and a prison,
or banishment, heaven and the _belly of a whale_, or a _den of lions_,
heaven and consuming sickness, or invading death, are at no such
distance. But as _Abraham saw Christ's day, and rejoiced_; so we, in our
most forlorn state, might see that day when Christ shall give us rest,
and therein rejoice. I beseech thee, Christian, for the honor of the
gospel, and for thy soul's comfort, be not to learn this heavenly art,
when in thy greatest extremity thou hast most need to use it. He that,
with Stephen, _sees the glory of God, and Jesus standing on the right
hand of God_, will comfortably bear the shower of stones. _The joy of
the Lord is our strength_, and that joy must be fetched from the place
of our joy! and if we walk without our strength, how long are we like to
endure?

[Footnote 306] Psalm xxvii, 13. cxix, 92. xxvii, 4-6.

§ 12. (7.) He that hath his conversation in heaven, is the profitable
Christian to all about him. When a man is in a strange country, how glad
is he of the company of one of his own nation? How delightful is it to
talk of their own country, their acquaintance, and affairs at home? With
what pleasure did Joseph talk with his brethren, and inquire after his
father, and his brother Benjamin? Is it not so to a 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 a common 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 on the head of Christ, filled the house with the odor_? All that
are near may be refreshed by it! Happy the people that have a heavenly
minister! Happy the children and servants that have a heavenly father or
master! Happy the man that hath a heavenly companion, who will watch
over thy ways, strengthen thee when thou art weak, cheer thee when thou
art drooping, and _comfort thee with the comfort wherewith he himself_
hath been so often _comforted of God_! This is he that will be always
blowing at the spark of thy spiritual life, and drawing thy soul to God,
and will say to thee, as the Samaritan woman, "_Come and see one that
hath told me all that ever I did_; one that hath loved our souls to the
death. _Is not this the Christ?_ Is not _the knowledge of God and him,
eternal life_? Is it not the glory of the saints, to _see his glory_?"
Come to this man's house and sit at his table, and he will feast thy
soul with the dainties of heaven: Travel with him by the way, and he
will direct and quicken thee in thy journey to heaven: Trade with him in
the world, and he will counsel thee to buy _the pearl of great price_.
If thou wrong him, he can pardon thee, remembering that Christ hath
pardoned his greater offences: If thou be angry, he is meek, considering
the meekness of his heavenly Pattern: Or if he fall out with you, he is
soon reconciled, when he recollects that in heaven you must be
everlasting friends. This is the Christian of the right stamp, and all
about him are the better for him. How unprofitable is the society of all
other sorts of Christians in comparison with this! If a man should come
from heaven, how would men long to hear what reports he would make of
the other world, and what he had seen, and what the blessed there enjoy?
Would they not think this man the best companion, and his discourse the
most profitable? Why then do you value the company of saints no more,
and inquire no more of them, and relish their discourse no better? For
every saint shall go to heaven in person, and is frequently there in
spirit, and hath often viewed it in the glass of the gospel. For my
part, I had rather have the company of a heavenly minded Christian, than
of the most learned disputants, or princely commanders.

§ 13. (8.) No man so highly honoreth God, as he whose conversation is in
heaven. Is not a parent disgraced, when children feed on husks, are
clothed in rags, and keep company with none but rogues and beggars? Is
it not so to our heavenly Father, when we, who call 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 a king, not according to the height of our
hopes, nor the provision of our Father's house, and the great
preparations made for his saints. It is well we have a Father of tender
bowels, who will own his children in rags. If he did not first challenge
his interest in us, neither ourselves, nor others could know us to be
his people. But when a Christian can live above, and rejoice his soul
with the things that are unseen; how is God honored by such a one! The
Lord will testify for him, "This man believes me, and takes me at my
word; he rejoiceth in my promise, before he hath possession; he can be
thankful for what his bodily eyes never saw; his rejoicing is not in the
flesh; his heart is with me; he loves my presence; and he shall surely
enjoy it in my kingdom for ever. _Blessed are they that have not seen,
and yet have believed. Them that honor me, I will honor._" How did God
esteem himself honored by Caleb and Joshua, when they went into the
promised land, and brought back to their brethren a taste of the fruits,
and spake well of the good land, and encouraged the people? What a
promise and recompense did they receive?

§ 14. (9.) A soul that doth not set its affections on things above,
disobeys the commands, and loses the most gracious and delightful
discoveries of the Word of God. The same God 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 affection on things above, not on things on the
earth_.[307] The same God that hath forbidden thee to murder, steal, or
commit adultery, hath forbidden thee the neglect of this great duty; and
darest thou wilfully disobey him? Why not make conscience of one, as
well as the other? He hath made it thy duty, as well as the means of thy
comfort, that a double bond may engage thee not to forsake thy own
mercies. Besides, what are all the most glorious descriptions of heaven,
all those discoveries of our future blessedness, and precious promises
of our rest, but lost to thee? Are not these the stars in the firmament
of Scripture, and the golden lines in that book of God? Methinks thou
shouldst not part with one of those promises, no not for a world. As
heaven is the perfection of all our mercies, so the promises of it in
the gospel, are the very soul of the gospel. Is a comfortable word from
the mouth of God of such worth, that all the comforts in the world are
nothing to it? And dost thou neglect and overlook so many of them? Why
should God reveal so much of his counsel, and tell us beforehand of the
joys we shall possess, but to make us know it for our joy? If it had not
been to fill us with the delights of our foreknown blessedness, he might
have kept his purpose to himself, and never have let us know it till we
come to enjoy it. Yea, when we had got possession of our rest, he might
still have concealed its eternity from us, and then the fears of losing
it would have much diminished the sweetness of our joys. But it hath
pleased our Father to open his counsel, and let us know the very intent
of his heart, that our joy might be full, and that we might live as the
heirs of such a kingdom. And shall we now overlook all? Shall we live in
earthly cares and sorrows, and rejoice no more in these discoveries,
than if the Lord had never wrote them? If thy prince had but sealed thee
a patent of some lordship, how oft wouldst thou cast thine eye upon it,
and make it thy delightful study, till thou shouldst come to possess the
dignify 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!

[Footnote 307] Colossians iii, 1, 2.

§ 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
to set his heart on sinful dust, methinks we should easily be persuaded
to set our hearts on Christ and glory, and ascend to him, in our daily
affections, who so much condescends to us. 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 forgettest both thyself
and him? Is he not following thee with daily mercies, moving upon thy
soul, providing for thy body, preserving both? Doth he not bear thee
continually in the arms of love, and promise that _all shall work
together for thy good_, and suit all his dealings to thy greatest
advantage, and _give his angels charge over thee_? And canst thou be
taken up with the joys below, and forget thy Lord, who forgets not thee!
Unkind ingratitude! When he speaks of his own kindness for us, hear what
he says: _Zion said, The Lord hath forsaken me, and my Lord hath
forgotten me. Can a woman forget her sucking child, that she should not
have compassion on the son of her womb? Yea, they may forget, yet will I
not forget thee. Behold, I have graven thee upon the palms of my hands;
thy walls are continually before me._[308] But when he speaks of our
regards to him, the case is otherwise. _Can a maid forget her ornaments,
or a bride her attire? Yet my people have forgotten me days without
number._[309] As if he should say, "You will not rise one morning, but
you will remember to cover your nakedness, nor forget your vanity of
dress; and are these of more worth than your God; of more importance
than your eternal life? And yet you can forget these day after day."
Give not God cause thus to expostulate with us. Rather let our souls get
up to God, and visit him every morning, and our hearts be towards him
every moment.

[Footnote 308] Isaiah xlix, 14-16.

[Footnote 309] Jeremiah ii, 32.

§ 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 which art in heaven_. Unworthy children! that
can be so taken up in their play, as to be mindless of such a Father.
There also is Christ, our _Head_, our _Husband_, our _Life_; and shall
we not look towards him, and send to him, as oft as we can, till we come
to see him face to face? Since _the heavens must receive him, until the
times of restitution of all things_; let them also receive our hearts
with him. There also is _New Jerusalem, which is the mother of us
all_.[310] And there are multitudes of our elder brethren. There are our
friends and old acquaintance, whose society, in the flesh, we so much
delighted in, and whose departure hence we so much lamented; and is this
no attractive to thy thoughts? If they were within thy reach on earth,
thou wouldst go and visit them, and why not oftener visit them in
spirit, and rejoice beforehand to think of meeting them there? "Socrates
rejoiced that he should die, because he believed he should see Homer,
Hesiod, and other eminent persons. How much more do I rejoice, said a
pious old minister, who am sure to see Christ my Savior, the eternal Son
of God, in his assumed flesh; besides so many wise, holy, and renowned
patriarchs, prophets, apostles," &c. A believer should look to heaven,
and contemplate the blessed state of the saints, and think with himself,
"Though I am not yet so happy as to be with you, yet this is my daily
comfort, you are my brethren and fellow-members in Christ, and therefore
your joys are my joys, and your glory by this near relation is my glory;
especially while I believe in the same Christ, and hold fast the same
faith and obedience, by which you were thus dignified, and rejoice in
spirit with you, and congratulate your happiness in my daily
meditations."

[Footnote 310] Galatians iv, 26.

§ 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, an 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_?[311] If our home were
far meaner, sure we should remember it, because it is our home. If you
were but banished into a strange land, how frequently would your
thoughts be at home. And why is it not thus with us in respect of
heaven? Is not that more truly and properly our home, where we must take
up our everlasting abode, than this, which we are every hour expecting
to be separated from, and to see no more? We are strangers, and that is
our country. We are heirs, and that is our inheritance; even _an
inheritance incorruptible, and undefiled, and that fadeth not away,
reserved in heaven for us_.[312] We are here in continual distress and
want, and there lies our substance; even _a better and an enduring
substance_.[313] Yea, the very hope of our souls is there; all our hope
of relief from our distresses; all our hope of happiness, when here we
are miserable; all this _hope is laid up for us in heaven_.[314] 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 to be so well pleased with those that hate and grieve us,
as to forget our best and dearest friends? Or to be so fond of borrowed
trifles, as to forget our own possession and treasure? Or to be so much
impressed with tears and wants, as to forget our eternal joy and rest?
God usually pleads his propriety in us; and thence concludes he will do
us good, even because we are his own people whom he hath chosen out of
all the world: Why then do we not plead our interest in him, and so
raise our hearts above; even because he is our own God, and because the
place is our own possession? Men commonly over-love and over-value their
own things, and mind them too much. O that we could mind our own
inheritance, and value it half as much as it deserves!

[Footnote 311] 2 Corinthians v, 1, 2.

[Footnote 312] 1 Peter i, 4.

[Footnote 313] Hebrews x, 34.

[Footnote 314] Colossians i, 5.

§ 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 rest, what wilt thou mind? Hast thou found out some other god?
Or something that will serve thee instead of rest? 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? Or art thou the first that ever discovered heaven on
earth? Ah wretch! trust not to thy discoveries, boast not of thy gain,
till experience bid thee boast. Disquiet not thyself, in looking for
that which is not on earth; lest thou learn thy experience with the loss
of thy soul, which thou mightest have learned on easier terms; even by
the warnings of God in his Word, and the loss of thousands of souls
before thee. If Satan should _take thee up to the mountain_ of
temptation, _and shew thee all the kingdoms of the world, and the glory
of them_; he could shew thee nothing that is worthy thy thoughts, much
less to be preferred before thy rest. Indeed, so far as duty and
necessity require it, we must be content to mind the things below; but
who is he that contains himself within the compass of those limits? And
yet if we ever so diligently contract our cares and thoughts, we shall
find the least to be bitter and burdensome. Christian, see the emptiness
of all these things, and the preciousness of the things above. If thy
thoughts should, like the laborious bee, go over the world from flower
to flower, from creature to creature, they would bring no honey or
sweetness home, save what they gathered from their relations to
eternity. Though every truth of God is precious, and ought to be
defended; yet even all our study of truth should be still in reference
to our rest: For the observation is too true, "that the lovers of
controversies in religion, have never been warmed with one spark of the
love of God. And as for minding the affairs of church and state;" so far
as they illustrate the providence of God, and tend to the settling of
the gospel, and the government of Christ, and consequently to the saving
our own souls, and those of our posterity, they are well worth our
diligent observation; but these are only their relations to eternity.
Even all our dealings in the world, our buying and selling, our eating
and drinking, our building and marrying, our peace and war, so far as
they relate not to the life to come, but tend only to the pleasing of
the flesh, are not worthy the frequent thoughts of a Christian. And now
doth not thy conscience say, that there is nothing but heaven, and the
way to it, that is worth thy minding?

§ 19. Now, reader, are these considerations weighty, or not? Have I
proved it thy duty to keep thy heart on things above, or have I not? If
thou say, not; I am confident thou contradictest thy own conscience. If
thou acknowledge thyself convinced of the duty; that very tongue of
thine shall condemn thee, and that confession be pleaded against thee,
if thou wilfully neglectest such a confessed duty. Be thoroughly
willing, and the work is more than half done. I have now a few plain
directions to give you for your help in this great work; but, alas! it
is in vain to mention them, except you be willing to put them in
practice. However, I 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. (I.) Hinderances to a heavenly life must be avoided; such as § 2.
(1.) Living in any known sin; § 3. (2.) An earthly mind; § 4. (3.)
Ungodly companions; § 5. (4.) A notional religion; § 6. (5.) A haughty
spirit; § 7. (6.) A slothful spirit; § 8. And (7.) resting in
preparatives for a heavenly life, without the thing itself—§ 9. (II.)
The duties which will promote a heavenly life are these; § 10. (1.) Be
convinced that heaven is the only treasure and happiness; § 11, 12.
(2.) Labor to know your interest in it; § 13. (3.) And how near it is;
§ 14. (4.) Frequently and seriously talk of it; § 15. (5.) Endeavor in
every duty to raise your affections nearer to it; § 16. (6.) To the
same purpose improve every object and event; § 17, 18. (7.) Be much in
the angelical work of praise; § 19. (8.) Possess your souls with
believing thoughts of the infinite love of God; § 20. (9.) Carefully
observe and cherish the motions of the Spirit of God; § 21. (10.) Nor
even neglect the due care of your bodily health.

§ 1. As thou valuest the comforts of a heavenly conversation, I must
here charge thee from God,—to avoid carefully some dangerous
hinderances; and then—faithfully and diligently to practise such duties
as will especially assist thee in attaining to a heavenly life. And,
(I.) 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 preparatives for this heavenly life, without any
acquaintance with the thing itself.

§ 2. (1.) Living in any known sin, is a grand impediment to a heavenly
conversation. What havoc will this make in thy soul! O the joys that
this hath destroyed! The ruin it hath made amongst men's graces! The
soul-strengthening duties it hath hindered! Christian reader, art thou
one that hast used violence with thy conscience? Art thou a wilful
neglecter of known duties, either public, private, or secret? Art thou a
slave to thine appetite, or to any other commanding sense? Art thou a
proud seeker of thine own esteem? Art thou a peevish and passionate
person, ready to take fire at every word, or look, or supposed slight?
Art thou a deceiver of others in thy dealings, or one that _will be
rich_, right or wrong? If this be thy case, I dare say, heaven and thy
soul are very great strangers. These _beams in thine eyes_ will not
suffer thee to look to heaven; they will be _a cloud between thee and
thy God_. When thou dost but attempt to study eternity, and gather
comforts from the life to come, thy sin will presently look thee in the
face, and say, "These things belong not to thee. How shouldst thou take
comfort from heaven, who takest so much pleasure in the lusts of the
flesh?" How will this damp thy joys, and make the thoughts of that day,
and state, become thy trouble, and not thy delight! Every wilful sin
will be to thy comforts, as water to the fire; when thou thinkest to
quicken them, this will quench them. It will utterly indispose and
disable thee, that thou canst no more ascend in Divine meditation, than
a bird can fly when its wings are clipped. Sin cuts the very sinews of
this heavenly life. O man! what a life dost thou lose? What daily
delights dost thou sell for a vile lust? If heaven and hell can meet
together, and God become a lover of sin, then mayest thou live in thy
sin, and in the tastes of glory; and have a conversation in heaven,
though thou cherish thy corruption. And take heed, lest it banish thee
from heaven, as it does thy heart. And though thou be not guilty, and
knowest no reigning sin in thy soul, think 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 temptations.
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 to be carefully avoided.
_God and Mammon_, earth and heaven, cannot both have the delight of thy
heart. When the heavenly believer is blessing himself in his God, and
_rejoicing in hope_ of the glory to come; perhaps thou art blessing
thyself in thy worldly prosperity, and rejoicing in hope of thy thriving
here. When he is comforting his soul in the views of Christ, of angels,
and saints, whom he shall live with for ever; then thou art comforting
thyself with thy wealth, in looking over thy bills and bonds, thy goods,
thy cattle, or thy buildings, and in thinking of the favor of the great,
of the pleasure of a plentiful estate, of larger provision for thy
children after thee, of the advancement of thy family, or the increase
of thy dependants. 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 common duties; but it cannot consist with this
heavenly duty. Thou thyself knowest how seldom and cold, how cursory and
reserved, thy thoughts have been of the joys above, ever since thou
didst trade so eagerly for the world. O the cursed madness of many that
seem to be religious! They thrust themselves into a multitude of
employments, till they are loaded with labors, and clogged with cares,
that their souls are as unfit to converse with God, as a man to walk
with a mountain on his back; and as unapt to soar in meditation, as
their bodies to leap above the sun! And when they have lost that heaven
upon earth, which they might have had, they take up with a few rotten
arguments to prove it lawful: though, indeed, they cannot. I advise
thee, Christian, who hast tasted the pleasures of a heavenly life, as
ever thou wouldst taste of them any more, avoid this devouring gulf of
an earthly mind. If once thou come to this, that thou _wilt be rich_,
thou _fallest into temptation, and a snare, and into many foolish and
hurtful lusts_.[315] Keep these things loose about thee, like thy upper
garments, that thou mayest lay them by whenever there is need; but let
God and glory be next thy heart. Ever remember, _that the friendship of
the world is enmity with God. Whosoever therefore will be a friend of
the world, is the enemy of God._[316] _Love not the world, neither the
things that are in the world. If any man love the world, the love of the
Father is not in him._[317] This is plain dealing, and happy he that
faithfully receives it!

[Footnote 315] 1 Timothy vi, 9.

[Footnote 316] James iv, 4.

[Footnote 317] 1 John ii, 15.

§ 4. (3.) Beware of the company of the ungodly. Not that I would
dissuade thee from necessary converse, or from doing them any office of
love; especially, not from endeavoring the good of their souls, as long
as thou hast any opportunity or hope: Nor would I have thee 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
unnecessary society of ungodly men, and too much familiarity with
unprofitable companions, that I dissuade you from. Not only the open
profane, the swearer, the drunkard, and the enemies of godliness, will
prove hurtful companions to us, though these indeed are chiefly to be
avoided; but 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 arise and fly in the
air, as our hearts are naturally to move toward heaven. You need not
hinder the rocks from flying up to the sky; it is sufficient that you do
not help them. And surely if our spirits have not great assistance, they
may easily be kept from soaring upward, though they never should 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, you are always mounting, and
carrying with you all that is in your way; then you may, indeed, be less
careful of your company; but till then, as you love the delights of a
heavenly life, be careful herein. What will it advantage thee in a
Divine life, to hear how the market goes, or what the weather is, or is
like to be, or what news is stirring? This is the discourse of earthly
men. What will it 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
contemplation 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 natures. You, _young men_,
who are most liable to this temptation, think seriously of what I say;
can you have your hearts in heaven, among your roaring companions in an
ale house, or tavern? Or when you work in your shops with those, whose
common language is oaths, _filthiness, or foolish talking, or jesting_?
Nay, let me tell you, if you choose such company when you might have
better, and find most delight in such, you are so far from a heavenly
conversation, that as yet you have no title to heaven at all, and in
that state shall never come there. If your treasure was there, your
heart could not be on things so distant. In a word, our company will be
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 hypocrites
are feeding on husks, or shells, do you feed on the joys above. I wish
you were able to defend every truth of God, and to this end would read
and study; but still I would have the chief truths to be 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 precepts
as these; _him that is weak in the faith receive ye, but not to doubtful
disputations_.[318] _Foolish and unlearned questions, avoid, knowing
that they do gender strifes. And the servant of the Lord must not
strive._[319] _Avoid foolish questions, and genealogies, and
contentions, and strivings about the law; for they are unprofitable and
vain._[320] _If any man teach otherwise, and consent not to wholesome
words, even the words of our Lord Jesus Christ, and to the doctrine
which is according to godliness; he is proud, knowing nothing, but
doting about questions and strifes of words, whereof cometh envy,
strife, railings, evil surmisings, perverse disputings of men of corrupt
minds, and destitute of the truth, supposing that gain is godliness;
from such withdraw thyself._[321]

[Footnote 318] Romans xiv, 1.

[Footnote 319] 2 Timothy ii, 23, 24.

[Footnote 320] Titus iii, 9.

[Footnote 321] 1 Timothy vi, 3-5.

§ 6. (5.) Take heed of a proud and lofty spirit. There is such an
antipathy between this sin and God, that thou wilt never get thy heart
near him, nor get him near thy heart, as long as this prevaileth in it.
If it cast the angels out of heaven, it must needs keep thy heart from
heaven. If it cast our first parents out of paradise, and separated
between the Lord and us, and brought his curse on all the creatures here
below; it will certainly keep our hearts from paradise, and increase the
cursed separation from our God. Intercourse with God will keep men low,
and that lowliness will promote their intercourse. When a man is used to
be much with God, and taken up in the study of his glorious attributes,
he _abhors himself in dust and ashes_; and that self-abhorrence is his
best preparative to obtain admittance to God again. Therefore after a
soul-humbling day, or in times of trouble, when the soul is lowest, it
useth to have free access to God, and savor 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_;[322] and the delight of such a soul is in God;
and where there is mutual delight, there will be freest admittance,
heartiest welcome, and most frequent converse. But God is so far from
dwelling in the soul that is proud, that he will not admit it to any
near access; _the proud he knoweth afar off_;[323] _God resisteth the
proud and giveth grace to the humble_.[324] A proud mind is high in
conceit, self-esteem, and carnal aspiring; a humble mind is high,
indeed, in God's esteem, and in holy aspiring. These two sorts of
high-mindedness are most of all opposite to each other, as we see most
wars are between princes and princes, not between a prince and a
ploughman. 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 honor thee, and think meanly of them that do not, though they
be otherwise men of godliness and honesty? Must thou have thy humors
fulfilled, and thy judgment be a rule, and thy word a law to all about
thee? 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 in a low place, as well as a high? 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 with the deceitfulness and wickedness of thy heart? Art
thou more ready to defend thy innocence, than accuse thyself, or confess
thy fault? Canst thou hardly bear a close reproof, or digest plain
dealing? If these symptoms be undeniably in thy heart, thou art a proud
person. There is too much of hell abiding in thee, to have any
acquaintance with heaven; thy soul is too like the Devil, to have any
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? Invention and memory may possibly
furnish his tongue with humble and heavenly expressions, but in his
spirit there is no more heaven than there is humility. I speak the more
of it, because it is the most common and dangerous sin in morality, and
most promotes the great sin of infidelity. O Christian! if thou wouldst
live continually in the presence of thy Lord, lie in the dust, and he
will thence take thee up. _Learn of him to be meek and lowly, and thou
shalt find rest unto thy soul._[325] Otherwise thy soul will be _like
the troubled sea, when it cannot rest, whose waters cast up mire and
dirt_;[326] and instead of these sweet delights in God, thy pride will
fill thee with perpetual disquiet. As he _that humbleth himself as a
little child_, shall hereafter _be greatest in the kingdom of
heaven_;[327] so shall he now be greatest in the foretastes of that
kingdom. God _dwells with a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite
ones_.[328] Therefore _humble yourselves in the sight of the Lord, and
he shall lift you up_.[329] And _when others are cast down, then thou
shalt say, there is lifting up, and he shall save the humble
person_.[330]

[Footnote 322] Isaiah lxvi, 2.

[Footnote 323] Psalm cxxxviii, 6.

[Footnote 324] 1 Peter v, 5.

[Footnote 325] Matthew xi, 29.

[Footnote 326] Isaiah lvii, 20.

[Footnote 327] Matthew xviii, 4.

[Footnote 328] Isaiah lvii, 15.

[Footnote 329] James iv, 10.

[Footnote 330] Job xvii, 29.

§ 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 of
a good understanding. If it were only the exercise of the body, the
moving of the lips, the bending of the knee; men would as commonly step
to heaven, as they go to visit a friend. But to separate our thoughts
and affections from the world, to draw forth all our graces, and
increase each in its proper object, and hold them to it till the work
prospers in our hands; this, this is the difficulty. Reader, heaven is
above thee, and dost thou think to travel this steep ascent without
labor and resolution? Canst thou get that earthly heart to heaven, and
bring that backward mind to God, while thou liest still, and takest
thine ease? If lying down at the foot of a 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._[331] 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, except thou drive it? Thou knowest that heaven is all thy
hopes, that nothing below can yield thee rest, that a heart seldom
thinking of heaven, can fetch but little comfort thence; and yet dost
thou not lose thy opportunities, and lie below, when thou shouldst walk
above, and live with God? Dost thou not commend the sweetness of a
heavenly life, and judge those the best Christians that use it, and yet
never try it thyself? As the sluggard that stretches himself on his bed,
and cries, O that this were working! So dost thou talk, and trifle, and
live at thy ease, and say, O that I could get my heart to heaven! How
many read books, and hear sermons, expecting to hear of some easier way,
or to meet with a shorter course to comfort, than they are ever like to
find in Scripture? Or they ask for directions for a heavenly life, and
if the hearing them will serve, they will be heavenly Christians; but if
we shew 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, produce
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 before thee, with thy hand in thy bosom; nor
thy life be a continual vexation, when it might be a continual feast,
only because thou wilt not exert 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 violence; but in part you are carnal, and as long as
it is so, there is need of labor. It was a custom of the Parthians, not
to give their children any meat in the morning, before they saw the
sweat on their faces with some labor. And you shall find this to be
God's usual course, not to give his children the taste of his delights,
till they begin to sweat in seeking after them. Judge therefore whether
a heavenly life, or thy carnal ease, be better; and as a wise man, make
thy choice accordingly. Yet let me add for thy encouragement, _Thou
needest not employ thy thoughts more than thou now dost; it is only to
fix them upon better and more pleasant objects_. Employ but as many
serious thoughts every day upon the excellent glory of the life to come,
as thou now dost on worldly affairs, yea, on vanities and
impertinencies, and thy heart will soon be at heaven. On the whole, it
is _the field of the slothful_, that is _all grown over with thorns and
nettles_; and _the desire of the slothful killeth his_ joys, _for his
hands refuse to labor_; and it is _the slothful man saith, there is a
lion in the way, a lion 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_,[332]
though it be to feed himself with the food of life. What is this but
throwing away our own consolations, and consequently the precious blood
that bought them? For _he that is slothful in his work, is brother to
him that is a great waster_.[333] Apply this to thy spiritual work, and
study well the meaning of it.

[Footnote 331] Matthew xi, 12.

[Footnote 332] Proverbs xxvi, 30. 31. xxi, 25. xxvi, 13-15.

[Footnote 333] Proverbs xviii, 9.

§ 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
devotions of others, especially preachers of the gospel. O how easily
may such be deceived! while they do nothing so much as read and study of
heaven; preach, and pray, and talk of heaven; is not this the heavenly
life? Alas! all this is but mere preparation: This is but collecting the
materials, not erecting the building itself: It is but gathering the
manna for others, and not eating and digesting it ourselves. As he that
sits at home may draw exact maps of countries, and yet never see them,
nor travel toward them; so may you describe to others the joys of
heaven, and yet never come near it in your own hearts. A blind man, by
learning, may dispute of light and colors; so may you set forth to
others that heavenly light, which never enlightened your own souls, and
bring that fire for the hearts of your people, which never warmed your
own hearts. What heavenly passages had Balaam in his prophecies, yet how
little of it in his spirit? Nay, we are under a more subtle temptation,
than any other men, to draw us from this heavenly life. Studying and
preaching of heaven more resembles a heavenly life, than thinking and
talking of 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 shewed thee what hinderances will resist thee in
the work, I expect that thou resolve against them, consider them
seriously, and avoid them faithfully, or else thy labor will be in vain.
I must also tell thee, that I here expect thy promise, as thou valuest
the delights of these foretastes of heaven, to make conscience of
performing the following duties: the reading of which, without their
constant practice, will not bring heaven into thy heart. Particularly,
be convinced that heaven is the only treasure and happiness;—labor to
know that it is thy own—and how near it is;—frequently and seriously
talk of it;—endeavor to raise thy affections nearer to it in every
duty;—to the same purpose improve every object and event;—be much in the
angelical work of praise; possess thy soul with believing thoughts of
the infinite love of God; carefully observe and cherish the motions of
the Spirit of God;—nor even neglect the due care of thy bodily health.

§ 10. (1.) Be convinced that heaven is the only treasure and happiness,
and labor to know what a treasure and happiness it is. If thou do not
believe it to be the chief good, thou wilt never set thy heart upon it;
and this conviction must sink into thy affections; for if it be only a
notion, it will have little efficacy. If Eve once supposes she sees more
worth in the forbidden fruit, than in the love and enjoyment of God, no
wonder if it have more of her heart than God. If your judgment once
prefers the delights of the flesh, before the delights in the presence
of God, it is impossible your heart should be in heaven. As it is
ignorance of the emptiness of things below, that makes men so over-value
them; so it is ignorance of the high delights above, which is the cause
that men so little mind them. If you see a purse of gold, and believe it
to be but counters, it will not entice your affections to it. It is not
the real excellence of a thing itself, but its known excellence, that
excites desire. If an ignorant man see a book, containing the secrets of
arts or sciences, he values it no more than a common piece, because he
knows not what is in it; but he that knows it, highly values it, and can
even forbear his meat, drink, and sleep to read it. As the Jews killed
the Messiah, while they waited for him, because they did not know him;
so the world cries out for rest, and busily seeks for delight and
happiness, because they know it not; for did they thoroughly know what
it is, they could not so slight the everlasting treasure.

§ 11. (2.) Labor also to know that heaven is thy own happiness. We may
confess heaven to be the best 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 to a man
that is naked, to see the rich attire of others? What delight is it for
a man that hath not a house to put his head in, to see the sumptuous
buildings of others? Would not all this rather increase his anguish, and
make him more sensible of his own misery? So for a man to know the
excellencies of heaven, and not know whether ever he shall enjoy them,
may raise desire, and urge pursuit, but he will have little joy. Who
will set his heart on another man's possessions? If your houses, your
goods, your cattle, your children, were not your own, you would less
mind them, and less delight in them. O Christian! rest not therefore,
till you can call this rest your own: Bring thy heart to the bar of
trial: Set the qualifications of the saints on one side, and of thy soul
on the other, and then judge how near they resemble. Thou hast the same
word to judge thyself by now, as thou must be judged by at the great
day. Mistake not the Scripture's description of a saint, that thou
neither acquit, nor condemn thyself upon mistakes. For as groundless
hopes tend to confusion, and are the greatest cause of most men's
damnation; so groundless doubts tend to, and are the great cause of the
saints perplexity and distress. Therefore lay thy foundation for trial
safely, and proceed in the work deliberately, and resolutely, nor give
over till thou canst say, either thou hast, or hast not yet, a title to
this rest. O! if men did truly know, that God is their own Father, and
Christ their own Redeemer and Head, and that those are their own
everlasting habitations, and that there they must abide and be happy for
ever; how could they choose but be transported with the forethoughts
thereof? If a Christian could but look upon sun, moon, and stars, and
reckon all his own in Christ, and say, "These are the blessings that my
Lord hath procured me, and things incomparably greater than these;" what
holy raptures would his spirit feel?

§ 12. The more do they sin against their own comforts, as well as
against the grace of the gospel, who plead for their unbelief, and
cherish distrustful thoughts of God, and injurious thoughts of their
Redeemer; who represent the covenant, as if it were of works, and not of
grace; and Christ as an enemy, rather than a Savior; as if he were
willing they should die in their unbelief, when he hath invited them so
often, and so affectionately, and suffered the agonies that they should
suffer. Wretches that we are! to be keeping up jealousies of our Lord,
when we should be rejoicing in his love. As if any man could choose
Christ, before Christ hath chosen him, or any man were more willing to
be happy, than Christ is to make him happy. Away with these injurious,
if not blasphemous thoughts! if ever thou hast harbored such thoughts in
thy breast, cast them from thee, and take heed how thou ever
entertainest them more. God hath written the names of his people in
heaven, as you use to write your names, or marks, on your goods; and
shall we be attempting to raze them out, and to write our names on the
doors of hell? But blessed be _God, whose foundation standeth
sure_;[334] and who _keepeth us by his power through faith unto
salvation_.[335]

[Footnote 334] 2 Timothy ii, 19.

[Footnote 335] 1 Peter i, 5.

§ 13. (3.) Labor to apprehend how near thy rest is. What we think near
at hand, we are more sensible of, than that which we behold at a
distance. When judgments or mercies are far off, we talk of them with
little concern; but when they draw close to us, we tremble at, or
rejoice in them. This makes men think on heaven so insensibly, because
they conceit it at too great a distance; they look on it as twenty,
thirty, or forty, years off. How much better were it to receive _the
sentence of death in ourselves_,[336] 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 beforehand. Do but suppose that
you are still entering into heaven, and it will greatly help you more
seriously to mind it.

[Footnote 336] 2 Corinthians i, 9.

§ 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 themselves 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: It is pity so much time is spent
in vain conversation, and useless disputes, and not a serious word of
heaven among them. Methinks we should meet together on purpose, to warm
our spirits with discoursing of our rest. To hear a Christian set forth
that blessed, glorious state, with life and power, from the promises of
the gospel; methinks should make us say, _Did not our hearts burn within
us, while he opened to us the Scriptures?_[337] If a Felix will
_tremble_, when he hears his judgment powerfully represented, why should
not the believer be revived, when he hears his eternal rest described?
Wicked men can be delighted in talking together of their wickedness; and
should not Christians then be delighted in talking of Christ? and the
heirs of heaven in talking of their inheritance? This may make our
hearts revive, as it did Jacob's to hear the message that called him to
Goshen, and to see the chariots that should bring him to Joseph. O that
we were 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 receive by this course! Had it not been to deter us
from unprofitable conversation, Christ would not have talked of our
_giving an account of every idle word in the day of judgment_.[338] 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_.[339] Then you shall find it true, that _a wholesome tongue is a
tree of life_.[340]

[Footnote 337] Luke xxiv, 32.

[Footnote 338] Matthew xii, 36.

[Footnote 339] Psalm cxxxvii, 6.

[Footnote 340] Proverbs xv, 4.

§ 15. (5.) Endeavor, in every duty, to raise thy affections nearer to
heaven. God's end in the institution of his ordinances was, that they
should be as so many steps to advance us to our rest, and by which, in
subordination to Christ, we might daily ascend in our affections. Let
this be thy end in using them, and doubtless they will not be
unsuccessful. How have you been rejoiced by a few lines from a friend,
when you could not see him face to face? And may we not have intercourse
with God in his ordinances, though our persons be yet so far remote? May
not our spirits rejoice in reading those lines, which contain our legacy
and charter for heaven? With what gladness and triumph may we read the
expressions of Divine love, and hear of our celestial country, though we
have not yet the happiness to behold it? Men that are separated by sea
and land, can by letters carry on great and gainful trades; and may not
a Christian, in the wise improvement of duties, drive on this happy
trade for rest? Come then, renounce formality, custom, and applause, and
kneel down in secret or public prayer, with hope to get thy heart nearer
to God before thou risest up. When thou openest the Bible, or other
book, hope to meet with some passage of Divine truth, and such blessing
of the Spirit with it, as will give thee a fuller taste of heaven. When
thou art going to the house of God, say, "I hope to meet with somewhat
from God to raise my affections, before I return; I hope the Spirit will
give me the meeting, and sweeten my heart with those celestial delights;
I hope Christ will _appear to me in that way, and shine about me with
light from heaven_, let me hear his instructing and reviving voice, and
cause the _scales to fall from my eyes_, that I may see more of the
glory than I ever yet saw. I 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 return, as _the shepherds_, from the heavenly
vision, _glorifying and praising God for all the things I have heard and
seen_." When the Indians first saw that the English could converse
together by letters, they thought there was some spirit enclosed in
them. So would by-standers admire, when Christians have communion with
God in duties, what there is in those Scriptures, in that sermon, in
this prayer, that fills their hearts so full of joy, and so transports
them above themselves. Certainly God would not fail us in our duties, if
we did not fail ourselves. Remember, therefore, always to pray for your
minister, that God would put some Divine message into his mouth, which
may leave a heavenly relish on your spirit.

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

§ 17. (7.) Be much in the angelical work of praise. The more heavenly
the employment, the more will it 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 expressions of love and joy shall
abide for ever. The liveliest emblem of heaven that I know upon earth,
is, when the people of God, in the deep sense of his 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
excellencies and goodness of the Lord, as frequently as thy own wants
and unworthiness; the mercies thou hast received, and those which are
promised, as often as the sins thou hast committed. _Praise is comely
for the upright. Whoso offereth praise, glorifieth God. Praise ye the
Lord, for the Lord is good; sing praises unto his name, for it is
pleasant._[341] _Let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips, giving thanks to his
name._[342] Had not David a most heavenly spirit, who was so much in
this heavenly work? Doth it not sometimes raise our hearts, when we only
read the Song of Moses, and the Psalms of David? How much more would it
raise and refresh us, to be skilful and frequent in the work ourselves?
O the madness of youth, that lay out their vigor of body and mind upon
vain delights and fleshly lusts, which is so fit for the noblest work of
man! And O the sinful folly of many of the saints, who drench their
spirits in continual sadness, and waste their days in complaints and
groans, and so make themselves, both in body and mind, unfit for this
sweet and heavenly work! Instead of joining with the people of God in
his praises, they are questioning their worthiness, and studying their
miseries; and so rob God of his glory, and themselves of their
consolation. But the greatest destroyer of our comfort in this duty, is
our taking up with the tune and melody, and suffering the heart to be
idle, which ought to perform the principal part of the work, and use the
melody to revive and exhilarate itself.

[Footnote 341] Psalm xxxiii, 1. l, 23. cxxxv, 3.

[Footnote 342] Hebrews xiii, 15.

§ 19. (8.) Ever keep thy soul possessed with believing thoughts of the
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. This is to put the blessed God into the
similitude of Satan. When our ignorance and unbelief have drawn the most
deformed picture of God in our imaginations, then we complain, that we
cannot love him, nor delight in him. This is the case of many thousand
Christians. Alas, that we should thus blaspheme God, and blast our own
joys! Scripture assures us, that _God is love_;[343] that _fury is not
in him_;[344] that _he hath no pleasure in the death of the wicked, but
that the wicked turn from his way and live_.[345] Much more hath he
testified his love to his chosen, and his full resolution effectually to
save them. O that we could always think of God, as we do of a friend; as
of one that unfeignedly loves us, even more than we do ourselves; whose
very heart is set upon us to do us good, and hath therefore provided for
us an everlasting dwelling with himself; it would not then be so hard to
have our hearts ever with him! Where we love most heartily, we shall
think most sweetly, and most freely. I fear most Christians think higher
of the love of a hearty friend, than of the love of God; and what wonder
then if they love their friends better than God, and trust them more
confidently than God, and had rather live with them than with God?

[Footnote 343] 1 John iv, 16.

[Footnote 344] Isaiah xxvii, 4.

[Footnote 345] Ezekiel xxxiii, 11.

§ 20. (9.) Carefully observe and cherish the motions of the Spirit of
God. If ever thy soul get above this earth, and get acquainted with this
heavenly life, the Spirit of God must be to thee, as the chariot to
Elijah; yea, the very living principle by which thou must move and
ascend. O then, grieve not thy guide, quench not thy life, knock not off
thy chariot wheels! You little think how much the life of all your
graces, and the happiness of your souls, depend upon your ready and
cordial obedience to the Spirit. When the Spirit urges thee to secret
prayer; or forbids thee thy known transgressions; or points out to thee
the way in which thou shouldst go: and thou wilt not regard, no wonder
if heaven and thy soul be strange. If thou wilt not follow the Spirit,
while it would draw thee to Christ and thy duty; how should it lead thee
to heaven, and bring thy heart into the presence of God? What
supernatural help, what bold access, shall the soul find in its
approaches to the Almighty, that constantly obeys the Spirit? And how
backward, how dull, how ashamed, will he be in these addresses, who hath
often broke away from the Spirit that would have guided 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 bodily health. Thy body is an useful
servant, if thou give it its due, and no more than its due; but it is a
most devouring tyrant, if thou suffer it to have what it unreasonably
desires; and it is as a blunted knife, if thou unjustly deny it what is
necessary to its support. When we consider, how 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_;[346] but remember, _to be carnally minded, is death; because
the carnal mind is enmity against God, for it is not subject to the law
of God, neither indeed can be. So then they that are in the flesh cannot
please God. 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._[347] 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.

[Footnote 346] Romans xiii, 14.

[Footnote 347] Romans viii, 6-8, 12, 13.

CHAP. XIII.

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. (I.) The definition is illustrated: § 7. (II.)
The time fittest for it is represented, as, § 8. (1.) Stated; § 9-12.
(2.) Frequent; § 13. and (3.) Seasonable, every day, and particularly
every Lord's day; § 14-17. But more especially, when our hearts are
warmed with a sense of Divine things; or when we are afflicted or
tempted; or when we are near death: § 18. (III.) The fittest place for
it, is the most retired; § 19. (IV.) And the fittest temper for it, is,
§ 20. (1.) When our minds are most clear of the world; § 21. (2.) And
most solemn and serious.

§ 1. Once more I entreat thee, reader, as thou makest conscience of a
revealed duty, and darest not wilfully resist the Spirit; as thou
valuest the high delights of a saint, and the soul-ravishing exercise of
heavenly contemplation; that thou diligently study, and speedily and
faithfully practise, the following directions. If, by this means, thou
dost not find an increase of all thy graces, and dost not grow beyond
the stature of common Christians, and 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 in 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 mind for it.

§ 3. (I.) It is not improper to illustrate a little the manner in which
we have described this duty of meditation, or the considering and
contemplating of spiritual things. It is confessed to be a duty by all,
but practically denied by most. Many that make conscience of other
duties, easily 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 omitted meditation perhaps all their lifetime to this very
day; though it be that duty, by which all other duties are improved, and
by which the soul digesteth truths for its nourishment and comfort. It
was God's command to Joshua, _This book of the law shall not depart out
of thy mouth, but thou shalt meditate therein day and night, that thou
mayest observe to do according to all that is written therein_.[348] 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.

[Footnote 348] Joshua i, 8.

§ 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 the 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 a title to rest, when
I persuade them to rejoice in the meditations of rest. And supposing
thee to be a Christian, I am now exhorting thee to be an active
Christian. And it is the work of the soul I am setting thee to, for
bodily exercise doth here profit but little. And it must have all the
powers of the soul, to distinguish it from the common meditation of
students; for the understanding is not the whole soul, and therefore
cannot do the whole work. As in the body, the stomach must turn the food
into chyle, and prepare for the liver; the liver and spleen turn it into
blood, and prepare for the heart and brain; so in the soul, the
understanding must take in truths, and prepare them for the will, and
that for the affections. Christ and heaven have various excellencies,
and therefore God hath formed the soul with different powers for
apprehending those excellencies. What the better had we been for
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 all the glory of heaven have done us, or what pleasure should
we have had in the perfections 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 the 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 of. So that you see, there is more to be done
than barely to remember and think of heaven; as some labors not only
stir a hand, or a foot, but exercise the whole body, so doth meditation
the whole soul. As the affections of sinners are set on the world, are
turned to idols, and fallen from God, as well as their understanding; so
must their affections be reduced to God, as well as the 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_.[349]

[Footnote 349] Psalm i, 2.

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

§ 6. This meditation is upon thy everlasting rest. I would not have you
cast off your other meditations; but surely, as heaven hath the
pre-eminence in perfection, it should have it also in our meditation.
That which will make us most happy when we possess it, will make us most
joyful when we meditate upon it. Other meditations are as numerous as
there are lines in the Scriptures, 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 heaven; from time to eternity; it is a walking
upon sun, moon, and stars, in the garden and paradise of God. It may
seem far off; but spirits are quick; whether in the body or out of the
body, their motion is swift. You need not fear like the men of the
world, lest these thoughts should make you mad. It is heaven, and not
hell, that I persuade you to walk in. It is joy, and not sorrow, that I
persuade you to exercise. I urge you to look on no deformed objects, but
only upon the ravishing glory of saints, and the unspeakable
excellencies of the God of glory, and the beams that stream from the
face of his Son. Will it distract a man to think of his only happiness?
Will it distract the miserable to think of mercy, or the prisoner to
foresee deliverance, or the poor to think of approaching riches and
honor? Methinks it should rather make a man mad, to think of living in a
world of woe, and abiding in poverty and sickness, among the rage of
wicked men; than to think of living with Christ in bliss. _But wisdom is
justified of all her children._[350] Knowledge hath no enemy but the
ignorant. This heavenly course was never spoke against by any, but those
that never knew it, or never used it. I fear more the neglect of men
that approve it, than the opposition or arguments of any against it.

[Footnote 350] Luke viii, 35.

§ 7. (II.) As to the fittest time for this heavenly contemplation, let
me only advise, that it be,—stated,—frequent,—and seasonable.

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

§ 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 requires it to be frequent, when it mentions _meditating day
and night_. For those, therefore, who can conveniently omit other
business, I advise, that it be once a day at least. Frequency in
heavenly contemplation is particularly important.

§ 10. To prevent a shyness between God and thy soul. Frequent society
breeds familiarity, and familiarity increases love and delight, and
makes us bold in our addresses. The chief end of this duty is, to have
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 to a God we know, and are acquainted with.
"O!" saith the heavenly Christian, "I know both whither I go and to
whom. I have gone this way many a time before now. It is the same God
that I daily converse with: and the way has been my daily walk. God
knows me well enough, and I have some knowledge of him." On the other
side, what a horror and discouragement will it be to the soul, when it
is forced to fly to God in straits, to think, "Alas! I know not whither
to go. I never went the way before. I have no acquaintance at the court
of heaven. My soul knows not that God that I must speak to, and I fear
he will not know my soul." But especially when we come to die, and must
immediately appear before this God, and expect to enter into his eternal
rest, then the difference will plainly appear; then what a joy will it
be to think, "I am going to the place that I daily conversed in; to the
place from whence I tasted such frequent delights; to that God whom I
have met in my meditation so often. My heart hath been at heaven before
now, and hath often tasted its reviving sweetness; and if my eyes were
so enlightened, and my spirits so refreshed, when I had but a taste,
what will it be when I shall feed on it freely?" On the contrary, what a
terror will it be to think, "I must die, and go I know not whither; from
a place where I am acquainted, to a place where I have no familiarity or
knowledge!" It is inexpressible horror to a dying man, to have strange
thoughts of God and heaven. I am persuaded the neglect of this duty so
commonly makes death, even to godly men, unwelcome and uncomfortable.
Therefore I 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
frequency will habituate thy heart to the work, and make it more easy
and delightful. The hill which made thee pant and blow at first going
up, thou mayest easily run up, when thou art once accustomed to it.

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

§ 13. (3.) Choose also the most seasonable time. All things are
beautiful and excellent in their season. Unseasonableness may lose the
fruit of thy labor, may raise difficulties in the work, and may turn a
duty to a sin. The same hour may be seasonable to one, and unseasonable
to another. Servants and laborers must take that season which their
business will best afford: either while at work, or in travelling, or
when they lie awake in the night. Such as can choose what time of the
day they will, should observe, when they find their spirits most active
and fit for contemplation, and fix upon that as the stated time. I have
always found that the fittest time for myself is, the evening, from
sun-setting to the twilight. I the rather mention this, because it was
the experience of a better and wiser man; for it is expressly said,
_Isaac went out to meditate in the field at the eventide_.[351] The
Lord's day is exceeding seasonable for this exercise. When should we
more seasonably contemplate our rest, than on that day of rest which
typifies it to us? It being a day appropriated to spiritual duties,
methinks we should never exclude this duty which is so eminently
spiritual. I verily think this is the chief work of a Christian Sabbath,
and most agreeable to the design of its positive institution. What
fitter time to converse with our Lord, than on the Lord's day? What
fitter day to ascend to heaven, than that on which he arose from earth,
and fully triumphed over death and hell. The fittest temper for a true
Christian, is, like John, to _be in the Spirit on the Lord's day_.[352]
And what can bring us to this joy in the Spirit, but the spiritual
beholding of our approaching glory? Take notice of this, you that spend
the Lord's Day only in public worship; your allowing no time to private
duty, and therefore neglecting this spiritual duty 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 pastime; you would think the
longest day short enough, and be sorry that the night had shortened your
pleasure. Christians, let heaven have more share in your Sabbaths, where
you must shortly keep your everlasting Sabbath. Use your Sabbaths as
steps to glory, till you have passed them all, and are there arrived.
Especially you that are poor, and cannot take time in the week as you
desire, see that you well improve this day; as your bodies rest from
their labors, let your spirits seek after rest from God.

[Footnote 351] Genesis xxiv, 63.

[Footnote 352] Revelation i, 10.

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

§ 15. When God hath more abundantly warmed thy spirit with fire from
above. Then thou mayest soar with greater freedom. A little labor will
set thy heart a going at such a time as this; whereas, at another time;
thou mayest take pains to little purpose. Observe the gales of the
Spirit, and how the Spirit of Christ doth move thy spirit. _Without
Christ we can do nothing_; and therefore let us be doing, while he is
doing; and be sure not to be out of the way, nor asleep when he comes.
When the Spirit finds thy heart, like Peter, in prison, and in irons,
and smites thee, and says, _Arise up quickly and follow me_; be sure
thou then arise, and follow, and thou shalt find thy _chains fall off_,
and all _doors will open_, and thou wilt be at heaven before thou art
aware.

§ 16. Another peculiar season for this duty is, when thou art in a
suffering, distressed, or tempted state. When should we take our
cordials, but in times of fainting? 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 below? 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 thou so
improve thy sickness! It is seasonable to go to the promised land, when
our burdens are increased in Egypt, and our straits in the wilderness.
Reader, if thou knewest what a cordial to thy griefs the serious views
of glory are, thou wouldst less fear these harmless troubles, and more
use that preserving, reviving remedy. _In the multitude of my_ troubled
_thoughts within me_, saith David, _thy comforts delight my soul_.[353]
_I reckon_, saith Paul, _that the sufferings of this present time, are
not worthy to be compared with the glory which shall be revealed in
us._[354] _For which cause we faint not, but though our outward man
perish, yet the inward man is renewed day by day. For our light
affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory, while we look not at the things
which are seen, but at the things which are not seen; for the things
which are seen, are temporal; but the things which are not seen, are
eternal._[355]

[Footnote 353] Psalm xciv, 19.

[Footnote 354] Romans viii, 18.

[Footnote 355] 2 Corinthians iv, 16-18.

§ 17. And another season peculiarly fit for this heavenly duty, is, when
the messengers of God summon us to die. When should we most frequently
sweeten our souls with the believing thoughts of another life, than when
we find that this is almost ended? No men have greater need of
supporting joys than dying men; and those joys must be fetched from our
eternal joy. As heavenly delights are sweetest, when nothing earthly is
joined with them; so the delights of dying Christians are oftentimes the
sweetest they ever had. What a prophetical blessing had dying Isaac, and
Jacob, for their sons? With what a heavenly song, and Divine
benediction, did Moses conclude his life? what heavenly advice and
prayer had the disciples from their Lord, when he was about to leave
them? When Paul was _ready to be offered up_, what heavenly exhortations
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 it be thy case,
reader, to perceive thy dying time draw on, O where should thy heart now
be, but with Christ! Methinks thou shouldst even behold him standing by
thee and shouldst bespeak him as thy father, thy husband, thy physician,
thy friend. Methinks thou shouldst, as it were, see the angels about
thee, waiting to perform their last office to thy soul; even those
angels, which disdained not to _carry into Abraham's bosom_ the soul of
Lazarus, nor will think much to conduct thee thither. Look upon thy pain
and sickness, as Jacob did on Joseph's chariots, and let thy _spirit
revive_ within thee, and say, "_It is enough, Christ is yet alive;
because he lives, I shall live also_."[356] 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 there possess; these dainties are offered thee by the hand of
Christ, he hath written the receipt in the promises of the gospel; he
hath prepared the ingredients in heaven; only put forth the hand of
faith, and feed upon them, and rejoice, and live. The Lord saith to
thee, as to Elijah, _Arise, and eat, because the journey is too great
for thee_. Though it be not long, yet the way is miry; therefore obey
his voice, arise and eat, _and in the strength of that meat_ thou mayest
_go to the mount of God_; and, like Moses, _die in the mount whither
thou goest up_; and say, as Simeon, _Lord, now lettest thou thy servant
depart in peace; for mine eye_ of faith _hath seen thy salvation_.[357]

[Footnote 356] John xiv, 19.

[Footnote 357] Luke ii, 29, 30.

§ 18. (III.) Concerning the fittest place for heavenly contemplation, it
is sufficient to say, that the most convenient 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_,[358] so should we do in this meditation. How often did
Christ himself retire to some mountain, or wilderness, or other solitary
place? I give not this advice for occasional meditation, but for that
which is set and solemn. Therefore withdraw thyself from all society,
even the society of godly men, that thou mayest awhile enjoy the society
of thy Lord. If a student cannot study in a crowd, who exerciseth only
his invention and memory; much less shouldst thou be in a crowd, who art
to exercise all the powers of thy soul, and upon an object so far above
nature. We are fled so far from superstitious solitude, that we have
even cast off the solitude of contemplative devotion. We seldom read of
God's appearing by himself, or by his angels, to any of his prophets or
saints in a crowd; but frequently when they were alone. But observe for
thyself, what place best agrees with thy spirit; whether within doors,
or without. Isaac's example in _going out to meditate in the field_,
will, I believe 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:[359] And though his
meditations be not directly named, but only his praying, yet it is very
clearly implied; for _his soul is_ first made _sorrowful_ with the
bitter meditations on his sufferings and death, and then he poureth it
out in prayer.[360] So that Christ had his accustomed place, and
consequently accustomed duty, and so must we; he hath a place that is
solitary, whither he retireth himself, even from his own disciples, and
so must we; his meditations go further than his thoughts, they affect
and pierce his heart and soul, and so must ours. Only there is a wide
difference in the object; Christ meditates on the sufferings that our
sins had deserved, so that the wrath of his Father passed through all
his soul: But we are to meditate on the glory he hath purchased, that
the love of the Father, and the joy of the spirit, may enter at our
thoughts and revive our affections, and overflow our souls.

[Footnote 358] Matthew vi, 6.

[Footnote 359] John xviii, 2. Luke xxii, 41.

[Footnote 360] Mark xiv, 35.

§ 19. (IV.) I am next to advise thee concerning the preparations of thy
heart for this heavenly contemplation. The success of the work much
depends on the frame of thy heart. When man's heart had nothing in it to
grieve the Spirit, it was then the delightful habitation of his Maker.
God did not quit his residence there, till man expelled him by unworthy
provocations. There was no shyness or reserve, till the heart grew
sinful, and too loathsome a dungeon for God to delight in. And was this
soul reduced to its former innocency, God would quickly return to his
former habitation; yea, so far as it is renewed and repaired by the
Spirit, and purged from its lusts, and beautified with his image, the
Lord will yet acknowledge it as his own; Christ will manifest himself
unto it, and the Spirit will take it for his temple and residence. So
far as the heart is qualified for conversing with God, so far it usually
enjoys him. Therefore, _with all diligence keep thy heart, for out of it
are the issues of life_.[361] More particularly,

[Footnote 361] Proverbs iv, 23.

§ 20. (1.) Get thy heart as clear from the world as thou canst. Wholly
lay by the thoughts of thy business, troubles, enjoyments, and every
thing that may take up any room in thy soul. Get it as empty as thou
possibly canst, that it may be the more capable of being filled with
God. If thou couldst perform some outward duty with a piece of thy
heart, while the other is absent, yet this duty above all I am sure thou
canst not. When thou shalt go into the mount of contemplation, thou wilt
be like the covetous man at the heap of gold, who, when he might take as
much as he could, lamented that he was able to carry no more; so thou
wilt find as 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! It is more my
unfitness than any thing else, that even this place is not my heaven.
_God is in this place and I know it not._ This _mount is full of
chariots of fire_, but mine eyes are shut, and I cannot see them, O the
words of love Christ hath to speak, and wonders of love he hath to shew,
but I cannot bear them yet! Heaven is ready for me, but my heart is
unready for heaven." Therefore, reader, seeing thy enjoyment of God in
this contemplation much depends on the capacity and disposition of thy
heart, seek him here, if ever, with all thy soul. Thrust not Christ into
_the stable, and the manger_, as if thou hadst better guests for the
chief rooms. Say to all thy worldly business and thoughts, as Christ to
his disciples, _Sit ye here, while I go and pray yonder_. Or as Abraham
to his servants, when he went to offer Isaac, _Abide ye here, and I will
go yonder and worship, and come again to you_. Even as _the priests
thrust king Uzziah out of the temple_, where he presumed _to burn
incense_, when they saw _the leprosy_ upon him; so do thou thrust those
thoughts from the 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 trifling in holy things. _God will be
sanctified in them that come nigh him._[362] These spiritual, excellent,
soul-raising duties, are if well used, most profitable; but when used
unfaithfully, most dangerous. Labor therefore to have the deepest
apprehensions of the presence of God, and his incomprehensible
greatness. If queen Esther must not draw near, till _the king hold out
the sceptre_; think, then, with what reverence thou shouldst approach
Him, who made the worlds with the word of his mouth, who upholds the
earth as in the palm of his hand, who keeps the sun, moon, and stars in
their courses, and who sets bounds to the raging sea. Thou art going to
converse with Him, before whom the earth will quake, and Devils do
tremble, and at whose bar thou and all the world must shortly stand, and
be finally judged. O think! "I shall then have lively apprehensions of
His Majesty. My drowsy spirits will then be awakened, and my irreverence
be laid aside; and why should I not now be roused with the sense of his
greatness, and the dread of his name possess my soul?" Labor also to
apprehend the greatness of the work which thou attemptest, and to be
deeply sensible both of its importance and excellency. If thou wast
pleading for thy life at the bar of an earthly judge, thou wouldst be
serious; and yet that would be a trifle to this. If thou wast engaged in
such a work as David against Goliath, on which the welfare of a kingdom
depended; in itself considered, it were nothing to this. Suppose thou
wast going to such a _wrestling_ as Jacob's, or to see the sight which
the _three disciples saw in the mount_; how seriously, how reverently,
wouldst thou both approach and behold! If but an angel from heaven
should appoint to meet thee, at the same time and place of thy
contemplations; with what dread wouldst thou be filled? Consider then,
with what a spirit thou shouldst meet the Lord, and with what
seriousness and awe thou shouldst daily converse with him. Consider 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. There is none on earth live such a life of joy and
blessedness, as those that are acquainted with this heavenly
conversation. The joys of all other men are but like a child's play, a
fool's laughter, or a sick man's dream of health. He that trades for
heaven is the only gainer, and he that neglects it is the only loser.
How seriously, therefore, should this work be done?

[Footnote 362] Leviticus x, 3.

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.) Directed in the use of consideration; § 3-8.
The great influence of which over the heart is represented in several
instances: § 9. Then (II.) it is shewn how heavenly contemplation is
promoted by the affections; particularly, § 10-12. (1.) By Love; § 13.
(2.) Desire; § 14. (3.) Hope; § 15. (4.) Courage or Boldness; § 16-18.
and (5.) Joy. § 19. A caution is added concerning this exercise of the
affections. § 20-22. (III.) The chapter concludes with some account of
the usefulness of soliloquy and prayer, in heavenly contemplation.

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

§ 2. (I.) Consideration is the great instrument by which this heavenly
work is carried on. This must be voluntary, and not forced. Some men
consider unwillingly; so God will make the wicked _consider_ their sins,
when he shall _set them in order before their eyes_,[363] so shall the
damned consider of the excellency of Christ, whom they once despised,
and of the eternal joys which they have foolishly lost. Great is the
power which consideration hath for moving the affections, and impressing
things on the heart; as will appear by the following particulars.

[Footnote 363] Psalm l, 21, 22.

§ 3. (1.) Consideration, as it were, opens the door between the head and
the heart. The understanding having received truths, lays them up in the
memory, and consideration conveys them from thence to the affections.
What excellency would there be in much learning 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 affectionate, and who has the readiest passages, not so much from
the ear to the brain, as from that to the heart. And though the Spirit
be the principal cause; yet, on our part, this passage must be opened by
consideration.

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

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

§ 6. (4.) Consideration exalts reason to its just authority. It helps to
deliver it from its captivity to the senses, and sets it again on the
throne of the soul. When reason is silent, it is usually subject; for
when it is asleep, the senses domineer. But consideration awakens our
reason, till, like Sampson, it rouses up itself, and breaks the bonds of
sensuality, and bears down the delusions of the flesh. What strength can
the lion exert while asleep? What is a king, when deposed from his
throne, more than another man? Spiritual reason, excited by meditation,
and not fancy or fleshly sense, must judge of heavenly joys.
Consideration exalts the objects of faith, and comparatively disgraces
the objects of sense. The most inconsiderate men are the most sensual.
It is too easy and common to sin against knowledge; but against sober,
strong, persevering consideration, men seldom offend.

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

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

§ 9. (II.) Let us next see how this heavenly work is promoted by the
particular exercise of the affections.—It is by consideration that we
first have recourse to the memory, and from thence take those heavenly
doctrines, which we intend to make the subject of our meditation; such
as, promises of eternal life, descriptions of the saint's glory, the
resurrection, &c. &c. &c. We then present them to our judgment, that it
may deliberately view them over, and take an exact survey, and determine
uprightly concerning the perfection of our celestial happiness, against
all the dictates of flesh and sense, and so as to magnify the Lord in
our hearts, till we are filled with a holy admiration. But the principal
thing is to exercise, not merely our 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 within a few days our eyes shall behold it, O what passions would
it raise within us! What astonishing apprehensions of that life would it
produce! What love, what longings, would it excite within us! O how
would it actuate every affection! How it would transport us with joy,
upon the least assurance of our title! Never expect to have love and joy
move, when faith stands still, which must lead the way. Therefore daily
exercise faith, and set before it the freeness of the promise, God's
urging all to accept it. Christ's gracious disposition, all the
evidences of the love of Christ, his faithfulness to his engagements,
and the evidences of his love in ourselves; lay all these together, and
think, whether they do not testify the good will of the Lord concerning
our salvation, and may not properly be pleaded against our unbelief.
Thus, when the judgment hath determined, and faith hath apprehended, the
truth of our happiness, then may our meditation 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 it is goodness. Here, Christian, is the
soul-reviving part of thy work. Go to thy memory, thy judgment, and thy
faith, and from them produce the excellencies of thy rest; present these
to thy affection of love, and thou wilt find thyself, as it 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 shew it the sumptuous buildings of thy eternal habitation,
and the glorious ornaments of thy Father's house, even the mansions
Christ is preparing, and the honors of his kingdom; let thy faith lead
thy heart into the presence of God, and as near as thou possibly canst,
and say to it, "Behold the Ancient of Days, the Lord Jehovah, whose name
is, I AM: This is he, who made all worlds with his word, who upholds the
earth, who rules the nations, who disposes of all events, who subdues
his foes, who controls the swelling waves of the sea, who governs the
winds, and causes the sun to run its race, and the stars to know their
courses: This is he, who loved thee from everlasting, formed thee in the
womb, gave thee this soul, brought thee forth, shewed thee the light,
and ranked thee with the chief of his earthly creatures, who endued thee
with thy understanding, and beautified thee with his gifts, who
maintains thy life and all its comforts, and distinguishes thee from the
most miserable and vilest of men. O here is an object worthy thy love!
Here shouldst thou even pour out thy soul in love! Here it is impossible
for thee to love too much! This is the Lord who hath blessed thee with
his benefits, _spread thy table in the sight of thine enemies, and made
thy cup overflow_! This is he whom angels and saints praise, and the
heavenly host for ever magnify!" Thus do thou expatiate on the praises
of God, and open his excellencies to thine heart, till the holy fire of
love begins to kindle in thy breast.

§ 11. If thou feelest thy love not yet burn, lead thy heart farther, and
shew it the Son of the living God, whose name is, _Wonderful_,
_Counsellor_, _the mighty God_, _the everlasting Father_, _the Prince of
Peace_; shew it the King of saints on the throne of his glory, _the
First and the Last_; _who is, and was, and is to come_; _who liveth, and
was dead, and behold, he lives for evermore_; _who hath made thy peace,
by the blood of his cross_, and hath prepared thee with himself an
habitation of peace; His office is the great Peace-Maker; His kingdom is
the kingdom of peace; His gospel is the tidings of peace; His voice to
thee now is the voice of peace: Draw near and behold him. Dost thou not
hear his voice? He that bid Thomas come near, and see the print of the
nails, and put his finger into his wounds; He it is that calls to thee,
"Come near and view the Lord thy Savior, _and be not faithless, but
believing; Peace be unto thee, fear not, it is I_." Look well upon him.
Dost thou not know him? It is he that brought thee up from the pit of
hell, reversed the sentence of thy damnation, bore the curse which thou
shouldst have born, restored thee to the blessing thou hadst forfeited,
and purchased the advancement which thou must inherit for ever. And dost
thou not yet know him? His hands were pierced, his head, his side, his
heart were pierced, that by these marks thou mightest always know him.
Dost thou not remember when he _found thee lying in thy blood, and took
pity on thee, and dressed thy wounds, and brought thee home, and said
unto thee, Live_? Hast thou forgotten since he wounded 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 the heart; that soul pitying heart is his; it can be none but his:
Love and compassion are its certain signatures: This is he, who chose
thy life before his own; who pleads his blood before his Father, and
makes continual intercession for thee. If he had not suffered, what
hadst thou suffered? There was but a step between thee and hell, when he
stept in, and bore the stroke. And is not here fuel enough for thy love
to feed on? Doth not thy throbbing heart stop here to ease itself, and,
like Joseph, _seek for a place to weep in_? Or do not the tears of thy
love bedew these lines? Go on then, for the field of love is large; it
will be thy eternal work to behold and love; nor needest thou want work
for thy present meditation.

§ 12. How often hath thy Lord found thee, like Hagar, sitting, and
weeping, and giving up thy soul for lost, and he opened to thee a well
of consolation, and also opened thine eyes to see it? How often, in the
posture of Elijah, desiring to die out of thy misery, and he hath spread
thee a table of unexpected relief, and sent thee on his work refreshed
and encouraged? How often, in the case of the prophet's servant, crying
out, _Alas! what shall we do, for an host doth encompass us_; and he
hath _opened thine eyes to see more for thee, than against thee_? How
often, like Jonah, peevish, and weary of thy life, and he hath mildly
said, _Dost thou well to be angry_ with me, or murmur against me? How
often hath he set thee on _watching and praying_, repenting and
believing, _and when he hath returned, hath found thee asleep_, and yet
hath covered thy neglect with a mantle of love, and gently pleaded for
thee, that _the spirit is willing, but the flesh is weak_. Can thy heart
be cold, when thou thinkest of this? Can it contain, when thou
rememberest those boundless compassions? Thus, reader, hold forth the
goodness of Christ to thy heart; plead thus with thy frozen soul, till,
with David, thou canst say, _My heart was hot within me; while I was
musing, the fire burned._ If this will not rouse up thy love, thou hast
all Christ's personal excellencies to add, all his particular mercies to
thyself, all his sweet and near relations to thee, and the happiness of
thy everlasting abode with him. Only follow them close to thy heart.
Deal with it, as Christ did with Peter, when he thrice asked him,
_Lovest thou me?_ till he was _grieved_, and answers, _Lord, thou
knowest that I love thee_. So grieve and shame thy heart out of its
stupidity, till thou canst truly say, "I know, and my Lord knows, that I
_love_ him."

§ 13. (2.) The next affection to be exercised in heavenly contemplation,
is desire. The object of it is goodness considered as absent, or not yet
attained. If love be hot, desire will not be cold. Think with thyself,
"What have I seen? O the incomprehensible glory! O the transcendant
beauty! O blessed souls that now enjoy it! who see a thousand times more
clearly, what I have seen at a distance, and through dark interposing
clouds. What a difference between my state and theirs! I am sighing, and
they are singing. I am offending, and they are pleasing God. I am a
spectacle of pity, like a Job, or a Lazarus, but they are perfect, and
without blemish. I am here entangled in the love of the world, while
they are swallowed up in the love of God. They have none of my cares and
fears; they weep not in secret; they languish not in sorrows; these
_tears_ are _wiped away from their eyes_. O happy, a thousand times
happy souls! Alas, that I must dwell in sinful flesh, when my brethren
and companions dwell with God! How far out of sight and reach of their
high enjoyments do I here live? What poor feeble thoughts have I of God?
What cold affections toward him? How little have I of that life, that
love, that joy, in which they continually live? How soon doth that
little depart, and leave me in thicker darkness? Now and then a spark
falls upon my heart, and while I gaze upon it, it dies, or rather my
cold heart quenches it. But they have their _light in his light_, and
drink continually at the spring of joys. Here we are vexing each other
with quarrels, when they are of one heart and voice, and daily sound
forth the hallelujahs of heaven with perfect harmony. O what a feast
hath my faith beheld, and what a famine is yet in my spirit! O blessed
souls! I may not, I dare not envy your happiness; I rather rejoice in my
brethren's prosperity, and am glad to think of the day when I shall be
admitted into your fellowship. I wish not to displace you, but to be so
happy as to be with you. Why must I stay, and weep, and wait? My Lord is
gone; He hath left this earth, and is entered into his glory; my
brethren are gone; my friends are there; my house, my hope, my all is
there. When I am so far distant from my God, wonder not _what aileth
me_, if I now complain; an ignorant Micah will do so for his idol, and
shall not my soul do so for the living God! Had I no hope of enjoyment,
I would go hide myself in the deserts, and lie and howl in some obscure
wilderness, and spend my days in fruitless wishes; but since it is the
land of my promised rest, and the state I must myself be advanced to,
and my soul draws near, and is almost at it, I will love and long, I
will look and desire, I will be breathing, How long, Lord! how long wilt
thou suffer this soul to pant and groan, and not open to him who waits,
and longs to be with thee!" Thus, Christian Reader, let thy thoughts
aspire, till thy soul longs, as David, _O that one would give me to
drink of the wells of salvation_! And till thou canst say as he did, _I
have longed for thy salvation, O Lord_![364] And as the mother and
brethren of Christ, when they could not come at him because of the
multitude, sent to him, saying, _Thy mother and brethren stand without,
desiring to see thee_; so let thy message to him be, and he will own
thee; for he hath said, _They that hear my word, and do it, are my
mother, and my brethren_.[365]

[Footnote 364] Psalm cxix, 174.

[Footnote 365] Luke viii, 20, 21.

§ 14. (3.) Another affection to be exercised in heavenly contemplation,
is hope. This helps to support the soul under sufferings, animates it to
the greatest difficulties, gives it firmness in the most shaking trials,
enlivens it in duties, and is the very spring that sets all the wheels
a-going. Who would believe or strive for heaven, if it were not for the
hope that he hath to obtain it? Who would pray, but for the hope to
prevail with God? If your hope dies, your duties die, your endeavors
die, your joys die, and your souls die. And if your hope be not in
exercise, but asleep, it is next to dead. Therefore, Christian Reader,
when thou art winding up thy affections to heaven, forget not to give
one lift to thy hope. Think thus, and reason thus with thy own heart;
"Why should I not confidently and comfortably hope, when my soul is in
the hands of so compassionate a Savior? And when the kingdom is at the
disposal of so bountiful a God? Did he ever discover the least
backwardness to my good, or inclination to my ruin? hath he not sworn,
that _he delights not in the death of him that dieth, but, rather that
he should repent and live_? Have not all his dealings witnessed the
same? Did he not mind me of my danger, when I never feared it, because
he would have me escape it? Did he not mind me of my happiness, when I
had no thoughts of it, because he would have me enjoy it? How often hath
he drawn me to himself, and his Christ, when I have drawn backward? How
hath his Spirit incessantly solicited my heart? And would he have done
all this, if he had been willing that I should perish? Should I not
hope, If an honest man had promised me something in his power? And shall
I not hope, when I have the covenant and oath of God? It is true, the
glory is out of sight; we have not beheld the mansions of the saints;
but is not the promise of God more certain than our sight? _We_ must not
be _saved_ by sight, but _by hope, and hope that is seen is not hope;
for what a man seeth, why doth he yet hope for? But if we hope for that
we see not, then do we with patience wait for it._[366] I have been
ashamed of my hope in the arm of flesh, but _hope_ in the promise of God
_maketh not ashamed_.[367] In my greatest sufferings I will say, _The
Lord is my portion, therefore will I hope in him; the Lord is good unto
them that wait for him, to the soul that seeketh him. It is good that a
man should both hope and quietly wait for the salvation of the Lord. For
the Lord will not cast off for ever. But though he cause grief, yet will
he have compassion, according to the multitude of his mercies._[368]
Though I languish and die, yet will I hope; for _the righteous hath hope
in his death_.[369] Though I must lie down in the dust and darkness, yet
there _my flesh shall rest in hope_.[370] And when my flesh hath nothing
to rejoice in, yet will I _hold fast the rejoicing of the hope firm unto
the end_;[371] for _the hope of the righteous shall be gladness_.[372]
Indeed, If I was to satisfy Divine justice, then there had been no hope;
but Christ _hath brought in a better hope, by the which we draw nigh
unto God_.[373] Or, if I had to do with a feeble creature, there were
small hope; for how could he raise this body from the dust, and lift me
above the sun? But what is this to the Almighty Power, which made the
heavens and the earth out of nothing? Cannot that power which raised
Christ from the dead, raise me? and that, which hath glorified the head,
glorify also the members? _Doubtless, by the blood of his covenant, God
will send forth his prisoners out of the pit, wherein is no water_;
therefore will I _turn to the stronghold_, as _a prisoner of hope_."[374]

[Footnote 366] Romans vii, 24, 25.

[Footnote 367] Romans v, 5.

[Footnote 368] Lamentations iii, 24-26, 31, 32.

[Footnote 369] Proverbs xiv, 32.

[Footnote 370] Psalm xvi, 9.

[Footnote 371] Hebrews iii, 6.

[Footnote 372] Proverbs x, 28.

[Footnote 373] Hebrews vii, 19.

[Footnote 374] Zechariah ix, 11, 12.

§ 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 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 vigor of my spirit? Why do I not _gird up
the loins of my mind_?[375] Why do not I set upon my enemies on every
side, and valiantly break through all resistance? What should stop me,
or intimidate me? Is God with me, or against me in the work? Will Christ
stand by me, or will he not? _If God_ and Christ _be for me, who can be
against me_[376] In the work of sin, almost all things are ready to help
us, and only God and his servants are against us, yet how ill doth that
work prosper in our hands? But in my course to heaven, almost all things
are against me, but God is for me; and therefore how happily doth the
work succeed? Do I set upon this work in my own strength, or rather in
the strength of Christ my Lord? and _cannot I do all things through him
that strengthens me_?[377] Was he ever foiled by an enemy? He hath
indeed been assaulted, but was he ever conquered? Why then doth my flesh
urge me with the difficulties of the work? Is any thing too hard for
Omnipotence? May not Peter boldly walk on the sea, if Christ gives the
word of command? If he begin to sink, is it from the weakness of Christ,
or the smallness of his faith? Do I not well deserve to be turned into
hell, if mortal threats can drive me thither? Do I not well deserve to
be shut out of heaven, if I will be 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 not I forsake all that
would keep me from Christ? Will their friendship countervail the enmity
of God, or be any comfort to my condemned soul? Shall I be yielding to
the desires of men, and only harden myself against the Lord? Let them
beseech me upon their knees, I will scorn to stop my course to behold
them; I will shut my ears to their cries: Let them flatter, or frown;
let them draw out tongues or swords against me; I am resolved in the
strength of Christ to break through, and look upon them as dust: If they
would entice me with preferment, even with the kingdoms of the world, I
will no more regard them than the dung of the earth. O blessed rest! O
glorious state! Who would sell thee for dreams and shadows? Who would be
enticed or affrighted from thee? Who would not strive, and fight, and
watch, and run, and that with violence, even to the last breath, in
order to obtain thee? Surely none but those that know thee not, and
believe not thy glory."

[Footnote 375] 1 Peter i, 13.

[Footnote 376] Romans viii, 31.

[Footnote 377] Philippians iv, 13.

§ 16. (5.) The last affection to be exercised in heavenly contemplation
is joy. Love, desire, hope, and courage, all tend to raise our joy. This
is so desirable to every man by nature, and so essentially necessary to
constitute our happiness, that I hope, I need not say much to 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 be from heaven,
instead of persuading, I will proceed in directing. Reader, if thou hast
managed well the former work, thou art got within sight of thy rest;
thou believest the truth of it; thou art convinced of its excellency,
thou art fallen in love with it; thou longest after it; thou hopest for
it; and thou art resolved to venture courageously for obtaining it. But
is here any work for joy in this? We delight in the good we possess; it
is present good that is the object of joy; and thou wilt say, "Alas! I
am yet without it." But think a little 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 expectation of entering
into the kingdom? Is not my assurance of being hereafter glorified, a
sufficient ground for inexpressible joy? Is it not a delight to the heir
of a kingdom, 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 _rejoicing in hope of the glory of God_.[378]

[Footnote 378] Romans v, 2. xii, 12.

§ 17. Here, then, Reader, take thy heart once more, and carry it to the
top of the highest mount; _shew it the kingdom of Christ, and the glory
of it_, and say to it, "_All this will thy Lord give thee_ who hast
_believed in him_, and been a _worshipper of him. It is the Father's
good pleasure to give thee this kingdom._[379] 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, all are 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_; shew it the pleasant
hills and fruitful vallies; shew it the clusters of grapes which thou
hast gathered, to convince it that it is a blessed land, _flowing
with_ better than _milk and honey_; Enter the gates of the _Holy City_,
walk through the streets of the _new Jerusalem; walk about Sion, and go
round about her; tell the towers thereof; mark well her bulwarks;
consider her palaces; that thou mayest tell it to_ thy soul.[380] _Hath_
it not _the glory of God, and_ is not _her light like unto a stone most
precious, even like a jasper stone, clear as crystal_? See the _twelve
foundations of her walls, and in them the names of the twelve apostles
of the Lamb. And the building of the walls of it are of jasper; and the
city is pure gold, like unto clear glass; and the 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. It
hath no need of the sun, neither of the moon in it; for the glory of God
doth lighten it, and the Lamb is the 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 shew unto his servants the things which
must shortly be done_.[381] Say now to all this, "This is thy rest, O my
soul! And this must be the place of thy everlasting habitation. Let all
the sons of _Sion rejoice, let the daughters of Jerusalem be glad_; for
_great is the Lord, and greatly to be praised in the city of our God, in
the mountain of his holiness. Beautiful for situation, the joy of the
whole earth is Mount Sion. God is known in her palaces for a
refuge._"[382]

[Footnote 379] Luke xii, 32.

[Footnote 380] Psalm xlviii, 12, 13.

[Footnote 381] Revelation xxi, 11-24. xxii, 6.

[Footnote 382] Psalm xlviii, 11, 1-3.

§ 18. Yet proceed on. The soul that loves, ascends frequently, and runs
familiarly through the streets of the _heavenly Jerusalem_, visiting the
Patriarchs and prophets, saluting the apostles, and admiring the armies
of martyrs: So do thou lead on thy heart as from street to street; bring
it into the palace of the Great King; lead it, as it were, from chamber
to chamber. Say to it; "Here must I lodge; here must I live; here must I
praise; here must I love, and be beloved. I must shortly be one of this
heavenly choir, and be better skilled in the music. Among this blessed
company must I take up my place, my voice must join to make up the
melody. My tears will then be wiped away; my groans be turned to another
tune; my cottage of clay be changed to this palace; my prison-rags to
these splendid robes; and my sordid flesh shall be put off, and such a
sun-like spiritual body be put on: _For the former things are_ here
_passed away_.[383] _Glorious things are spoken of thee, O city of
God!_[384] When I look upon this glorious place, what a dunghill and
dungeon, methinks is earth? O what difference betwixt a man feeble,
pained, groaning, dying, rotting in the grave, and one of these
triumphant, shining saints? Here shall I _drink of the river of
pleasures, the streams whereof make glad the city of God_.[385] Must
Israel, under the bondage of the law, _serve the Lord with joyfulness,
and with gladness of heart, for the abundance of all things_.[386]
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_?[387] And shall not I take joyfully such a full reparation
of all my losses? Was it a celebrated _day wherein the Jews rested from
their enemies_, because it _was turned unto them from sorrow to joy, and
from mourning into a good day_?[388] What a day then will that be to my
soul, whose rest and change will be unconceivably greater? _When the
wise men saw the star_ that led to Christ, _they rejoiced with exceeding
great joy_.[389] But I shall shortly see him, who is himself _the bright
and morning star_.[390] If the disciples _departed from the sepulchre
with great joy_, when they had but heard that their Lord _was risen from
the dead_;[391] what will be my joy, when I see him reigning in glory,
and myself raised to a blessed communion with him? Then shall I indeed
have _beauty for ashes, the oil of joy for mourning, and the garment of
praise for the spirit of heaviness_; and _Sion_ shall be _made an
eternal excellency, a joy of many generations_.[392] Why then do I not
rise from the dust, and cease my complaints? Why do I not trample on
vain delights, and feed on the foreseen delights of glory? Why is not my
life a continual joy, and the savor of heaven perpetually upon my
spirit?"

[Footnote 383] Revelation xxi, 4.

[Footnote 384] Psalm lxxxvii, 3.

[Footnote 385] Psalm xxxvi, 8. xlvi, 4.

[Footnote 386] Deuteronomy xxviii, 47.

[Footnote 387] Hebrews x, 34.

[Footnote 388] Esther ix, 22.

[Footnote 389] Matthew ii, 10.

[Footnote 390] Revelation, xxii, 16.

[Footnote 391] Matthew xxviii, 7, 8.

[Footnote 392] Isaiah lxi, 3. lx, 15.

§ 19. Let me here observe, that there is no necessity to exercise these
affections, either exactly in this order, or all at one time. Sometimes
one of thy affections may need more exciting, or may be more lively than
the rest; or, if thy time be short, one may be exercised one day, and
another upon the next; all which must be left to thy prudence to
determine. Thou hast also an opportunity, if inclined to make use of it,
to exercise opposite and more mixed affections; such as—hatred of sin,
which would deprive thy soul of these immortal joys;—godly fear, lest
thou shouldst abuse thy mercy;—godly shame and grief, for having abused
it;—unfeigned repentance;—self-indignation;—jealousy over thy heart;—and
pity for those who are in danger of losing these immortal joys.

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

§ 21. (1.) By soliloquy, or a pleading the case with thyself, thou must
in thy meditation quicken thy own heart. Enter into a serious debate
with it. Plead with it in the most moving and affecting language, and
urge it with the most powerful and weighty arguments. It is what holy
men of God have practised in all ages. Thus David, _Why art thou cast
down, O my soul! And why art thou disquieted within me? Hope thou in
God, for I shall yet praise him, who is the health of my countenance,
and my God._[393] 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 benefits_,[394] &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 preacher to his own family; so
every good Christian is a good preacher to his own soul. Therefore the
very same method which a minister should use in his preaching to others,
every Christian, should endeavor after in speaking to himself. Observe
the matter and manner of the most heart-affecting minister; let him be
as a pattern for your imitation; and the same way that he takes with the
hearts of his people, do thou also take with thy own heart. Do this in
thy heavenly contemplation; explain to thyself the things on which thou
dost meditate; confirm thy faith in them from Scripture; and then apply
them to thyself, according to their nature, and thy own necessity. There
is no need to object against this, from a sense of thy own inability.
Doth not God command thee to _teach the Scriptures diligently unto thy
children, and talk of them when thou sittest in thine house, and when
thou walkest by the way, and when thou liest down, and when thou risest
up_?[395] 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 thine own heart?

[Footnote 393] Psalm xliii, 11.

[Footnote 394] Psalm ciii, 1-5.

[Footnote 395] Deuteronomy vi, 7.

§ 22. (2.) Heavenly contemplation is also promoted, by speaking to God
in prayer; as well as by speaking to ourselves in soliloquy. Ejaculatory
prayer may very properly be intermixed with meditation, as a part of the
duty. How often do we find David, in the same Psalm, sometimes pleading
with his soul, and sometimes with God? The apostle bids us _speak to
ourselves in psalms, and hymns, and spiritual songs_;[396] and no
doubt we may also speak to God in them. This keeps the soul sensible of
the Divine presence, and tends greatly to quicken and raise it. As God
is the highest object of our thoughts, so our viewing of him, speaking
to him, and pleading with him, more elevates the soul, and excites the
affections, than any other part of meditation. Though we remain
unaffected, while we plead the case with ourselves; yet, when we turn
our speech to God, it may strike us with awe; and the holiness and
majesty of Him whom we 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 apprehend, the
highest step we can advance to in this heavenly work. Nor should we
imagine, it will be as well to take up with prayer alone, and lay aside
meditation. For they are distinct duties, and must both of them be
performed. We need one as well as the other, and therefore shall wrong
ourselves by neglecting either. Besides the mixture of them, like music,
will be more engaging; as the one serves to put life into the other. And
our speaking to ourselves in meditation, should go before our speaking
to God in prayer. For want of attending to this due order, men speak to
God with far less reverence and affection than they would speak to an
angel, if he should appear to them; or to a judge, if they were speaking
for their lives. Speaking to the God of heaven in prayer, is a weightier
duty than most are aware of.

[Footnote 396] Ephesians v, 19.

CHAP. XV.

Heavenly contemplation assisted by sensible objects, and guarded against
a treacherous heart.

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

§ 1. The most difficult part of heavenly contemplation, is to maintain a
lively sense of heavenly things upon our hearts. It is easier, merely to
think of heaven a whole day, than to be lively and affectionate in those
thoughts a quarter of an hour. Faith is imperfect, for we are renewed
but in part; and goes against a world of resistance; and, being
supernatural, is prone to decline and languish, unless it be continually
excited. Sense is strong, 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 this upon a mere promise in the Bible; is not so easy,
as to rejoice in what we see and possess. It must therefore be a point
of spiritual prudence, to call in sense to the assistance of faith. It
will be a good work, if we can make friends of these usual enemies, and
make them instruments for raising us to God, which are so often the
means of drawing us from him. Why hath God given us either our senses,
or their common objects, if they might not be serviceable to his praise?
Why doth the Holy Spirit describe the glory of the New Jerusalem, in
expressions that are grateful to the flesh? Is it that we might think
heaven to be made of gold and pearl? or that saints and angels eat and
drink? 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
themselves imperfectly represented, till we come to an immediate and
perfect sight. And besides shewing how heavenly contemplation may be
assisted by sensible objects,—this chapter will also shew how it may be
preserved from a wandering heart.

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

§ 3. (1.) For the helping of thy affections in heavenly contemplation,
draw as strong suppositions as possible from thy senses. Think on the
joys above, as boldly as Scripture hath expressed them. Bring down thy
conceptions to the reach of sense. Both love and joy are promoted by
familiar acquaintance. When we attempt to think of God and glory,
without the Scripture-manner of representing them, we are lost, and have
nothing to fix our thoughts upon; we set them so far from us, that our
thoughts are strange, and we are ready to say, what is above us, is
nothing to us. To conceive of God and glory, only as above our
conception, will beget but little love; or as above our love, will
produce little joy. Therefore put Christ no farther from you, than he
hath put himself, lest the Divine nature be again inaccessible. Think of
Christ, as in our own glorified nature. Think of glorified saints, as
men made perfect. Suppose thyself a companion with John in his survey of
the new Jerusalem, and viewing the thrones, the Majesty, the heavenly
hosts, the shining splendor, which he saw. Suppose thyself his
fellow-traveller into the celestial kingdom, and that thou hadst seen
all the saints in their _white robes_, with _palms in their hands_; and
that thou hadst heard those _Songs of Moses, and of the Lamb_. If thou
hadst really seen and heard these things, in what a rapture wouldst thou
have been? and the more seriously thou puttest this supposition to
thyself, the more will 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! methinks I hear the shouts of joy and praise, and even
stand by Abraham and David, Peter and Paul, and other triumphant souls!
Methinks I even see the Son of God appearing in the clouds, and the
world standing at his bar to receive their doom; and hear him say _Come
ye blessed of my Father_; and see them go rejoicing into the joy of
their Lord! My very dreams of these things have sometimes greatly
affected me, and should not these just suppositions much more affect me?
What if I had seen, with Paul, those _unutterable things_! Or, with
Stephen, had seen _heaven opened, and Christ sitting at the right hand
of God_? Surely that one sight was worth his storm of stones. What if I
had seen, as Isaiah 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 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 bodily senses, concerning the state
of blessedness, as the Spirit hath in condescending language expressed
it.

§ 4. (2.) The other way in which our senses may promote this heavenly
work, is by comparing the objects of sense with the objects of faith. As
for instance:—You may strongly argue with your hearts from the corrupt
delights of sensual men, to the joys above. Think with yourselves; "Is
it such a delight to a sinner to do wickedly? And will it not be
delightful indeed to live with God? Hath the drunkard such delight in
his cups, that the fears of damnation will not make him forsake them?
Will the whore-master rather part with his credit, estate, and
salvation, than with his brutish delight? If the way to hell can afford
such pleasure, what then are the pleasures of the saints in heaven? if
the covetous man hath so much pleasure in his wealth, and the ambitious
man in places of power and titles of honor; what then have the saints in
everlasting treasures, and in heavenly honors, where we shall be set
above principalities and powers, and be made the glorious spouse of
Christ? How delightfully will the voluptuous follow their recreations
from morning to night, or sit at their cards and dice, nights and days
together? O the delight we shall have, when we come to our rest, in
beholding the face of the living God, and in singing forth praises to
him and the Lamb!"—Compare also the delights above, with the lawful and
moderate delights of sense. Think with thyself, "How sweet is food to my
taste when I am hungry; especially if it be, as Isaac said, _such as I
love_, which my temperance and appetite incline to? What delight then
must my soul have in feeding upon _Christ, the living bread_, and in
_eating with him at his table in his kingdom_? Was a _mess of pottage_
so sweet to Esau in his hunger, that he would buy it at so dear a rate
as his _birth-right_? 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 Sampson
revive_? O how delightful will it be to my soul to drink of that
_fountain of living water, which whoso drinketh it shall thirst no
more_? How delightful are grateful odors to the smell; or music to the
ear; or beautiful sights to the eye? What fragrance then hath _the
precious ointment which is poured on the head_ of our glorified Savior,
and which must be poured on the head of all his saints, and will fill
all heaven with its odor? How delightful is the music _of the heavenly
host_? How pleasing will be those real beauties above? How glorious the
_building not made with hands_, the house that God himself dwells in,
the walks and prospects in _the city of God_; and the celestial
paradise!"

§ 5. Compare also the delights above, with those we find in natural
knowledge. These are far beyond 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 I not be much more taken up with the delights of
glory, and die with these contemplations fresh upon my soul; especially
when my death will perfect my delights, while those of Archimedes die
with him? What exquisite pleasure is it to dive into the secrets of
nature, and find out the mystery of arts and sciences; especially if we
make a new discovery in any one of them? What high delights are there
then in the knowledge of God and Christ? If the face of human learning
be so beautiful, as to make sensual pleasures appear base and brutish;
how beautiful then is the face of God? When we meet with some choice
book, how could we read it day and night, almost forgetful of meat,
drink, or sleep? What delights are there then at God's right hand, where
we shall know in a moment all that is to be known?"—Compare also the
delights above, with the delights of morality, and of the natural
affections. What delight had many sober heathens in the rules and
practice of moral duties, so that they took him alone for an honest man,
who did well through the love of virtue, and not merely for fear of
punishment; yea, so much valued was this moral virtue, that they thought
man's chief happiness consisted in it? Think then "What excellency will
there be in our heavenly perfection and in that uncreated perfection of
God which we shall behold? What sweetness is there in the exercise of
natural love, whether to children, parents, yoke-fellows, or intimate
friends? Does David say of Jonathan, _thy love to me was wonderful,
passing the love of women_? Did _the soul of Jonathan cleave to David_?
Had Christ himself one _disciple whom he especially loved, and who was
wont to lean on his breast_? 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 love of the saints? Surely this will be a stricter friendship,
and these more lovely and desirable friends, than ever the sun beheld;
and both our affections to our Father and Savior, and especially theirs
to us, will be such as we never knew here. If one angel could destroy an
host, the affections of spirits must also be proportionably stronger, so
that we shall then love a thousand times more ardently than we can now.
As all the attributes and works of God are incomprehensible, so is this
of love: He will love us infinitely beyond our most perfect love to him.
What then will there be in this mutual love?"

§ 6. Compare also the excellencies of heaven, with those glorious works
of creation which our eyes now behold. What wisdom, power, and goodness,
are manifested therein? How does the majesty of the Creator shine in
this fabric of the world? _His works are great, sought out of all them
that have pleasure therein._ What Divine skill in forming the bodies of
men or beasts? What excellency in every plant? What beauty in flowers?
What variety and usefulness in herbs, fruits, and minerals? What wonders
are contained in the earth and its inhabitants; the ocean of waters,
with its motions and dimensions; and the constant succession of spring
and autumn, of summer and winter? Think then, "If these things, which
are but servants to sinful man, are so full of mysterious worth, what is
that place where God himself dwells, and which is prepared for _just men
made perfect_ with Christ? What glory is there in the least of yonder
stars? What a vast resplendent body is yonder moon, and every planet?
What an inconceivable glory hath the sun? But all this is nothing to the
glory of heaven. Yonder sun must there be laid aside as useless. Yonder
is but darkness to the lustre of my Father's house. I shall myself be as
glorious as that sun. This whole earth is but my Father's footstool.
This thunder is nothing to his dreadful voice. These winds are nothing
to the breath of his mouth. If the _sending rain, and making the sun to
rise on the just, and on the unjust_, be so wonderful; how much more
wonderful and glorious will that sun be, which must shine on none but
saints and angels?"—Compare also the enjoyments above, with the wonders
of Providence in the church and world. Would it not be an astonishing
sight to see _the sea stand as a wall on the right hand and on the left,
and the dry land appear in the midst, and the people of Israel pass
safely through, and Pharaoh and his host drowned_? or to have seen the
ten _plagues of Egypt_? 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 Bethshemesh,
Who is able to stand before this holy Lord God?_ How 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 rather shall
behold forever a sun of infinitely greater brightness. What a life
should we live, if we could have _drought or rain_ at our prayers; or
have _fire from heaven_ to destroy our enemies, as Elijah had; or raise
the dead, as Elisha; or miraculously _cure diseases_, and _speak all
languages_, as the Apostles? Alas, these are nothing to the 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 a three day's burial _in the
belly of a fish_; but we shall be raised from many years rottenness and
dust; and that dust exalted to the glory of the sun; and that glory
perpetuated through eternity. Surely, if we observe but common
providences; as, the motion of the sun; the tides of the sea; the
standing of the earth; the watering it with rain, as a garden; the
keeping in order a wicked confused world; with many others; they are all
admirable. But what are these to the Sion of God, the vision of the
Divine Majesty, and the order of the heavenly hosts?—Add to these those
particular providences which thou hast thyself enjoyed and recorded
through thy life, and compare them with the mercies thou shalt have
above. Look over the mercies of thy youth and riper age, of thy
prosperity and adversity, of thy several places and relations; are they
not excellent and innumerable, rich and engaging? How sweet was it to
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 been a perpetual misery? Hath his
providence on earth lifted me so high, _and his gentleness made me
great_? How sweet then will his glorious presence be? How high will his
eternal love exalt me? and how great shall I be made in communion with
his greatness? If my pilgrimage and warfare have such mercies, what
shall I find in my home, and in my triumph? If God communicates so much
to me while I remain a sinner; what will he bestow when I am a perfected
saint? If I have had so much at such a distance from him; what shall I
have in his immediate presence, where I shall ever stand before his
throne?"

§ 7. Compare the joys above, with the comforts thou hast here received
in ordinances. Hath not the Bible been to thee as an open fountain,
flowing with comforts day and night? What suitable promises have come
into thy mind; so that with David, thou mayest say, _Unless thy law had
been my delight, I should then have perished in mine affliction_? Think
then, "If his word be so full of consolations, what overflowing springs
shall we find in God himself? If his letters are so comfortable, what
will the glories of his presence be? If the promise is so sweet, what
will the performance be? If the testament of our Lord, and our charter
for the kingdom, be so comfortable, what will be our possession of the
kingdom itself?"—Think farther, "What delights have I also found in the
_word preached_? When I have sat under a heavenly, heart-searching
teacher, how hath my heart been warmed? Methinks I have felt myself
almost in heaven. How often have I gone to the congregation troubled in
spirit, and returned joyful? How often have I gone doubting, and God
hath sent me home persuaded of his love in Christ? What cordials have I
met with to animate me in every conflict? If but the face of Moses shine
so gloriously, what glory is there in the face of God? If _the feet of
them that publish peace, that bring good tidings of salvation, be
beautiful_; how beautiful is the face of the Prince of Peace? If _this
treasure_ be so precious _in earthen vessels_; what is that treasure
laid up in heaven? _Blessed are the eyes that see_ what is seen there,
_and the ears that hear the things_ that are heard there. There shall I
hear Elijah, Isaiah, Jeremiah, John, Peter, Paul; not preaching to
gainsayers, in imprisonment, persecution, and reproach; but triumphing
in the praises of him that hath raised them to honor and glory." Think
also, "What joy is it to have access and acceptance in prayer; that I
may always go to God, and open my case, and unbosom my soul to him, as
to my most faithful friend? But it will be a more unspeakable joy, when
I shall receive all blessings without asking, and all my necessities and
miseries will be 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 feast will be their
mutual loving and rejoicing." Concerning the communion of saints, think
with thyself, "What a pleasure 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 I have above? Had I but seen Job on
the dunghill, what a mirror of patience? and what will it be to see him
in glory? How delightful to have heard Paul and Silas singing in the
stocks? How much more to hear them sing praises in heaven? What melody
did 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
hour's free converse with Paul, when he was just come down from the
third heaven? But I must shortly see those things myself, and possess
what I see." Once more, think of praising God in concert with his
saints. "What if I had been in the place of those shepherds, who saw,
and heard the heavenly host singing, _Glory to God in the highest, and
on earth peace, good will towards men_? But I shall see and hear more
glorious things. How blessed should I have thought myself, had I heard
Christ in his _thanksgivings to his Father_? How much more, when I shall
hear him pronounce me blessed? If there was such joy at _bringing back
the ark_, or at _rebuilding the temple_; what will there be in the _New
Jerusalem_? If the _earth rent_, when the people rejoiced at Solomon's
coronation; what a joyful shout will there be at the appearing of the
King of the church? If, _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 joy thou shalt have in heaven, with what the saints
have found in the way to it, and in the foretastes of it. When did God
ever reveal the least of himself to any of his saints, but the joy of
their hearts was answerable to the revelation? In what an ecstacy was
Peter on the mount of transfiguration? _Master_, says he, _it is good
for us to be here; let us make three tabernacles! one for thee, and one
for Moses, and one for Elias_. As if he had said, "O let us not go down
again to yonder persecuting rabble; let us not return to our mean and
suffering state. Is it not better to stay here now we are here? Is not
here better company, and sweeter pleasure?" How was Paul lifted up with
what he saw? How did the face of Moses shine, when he had been talking
with God? These were all extraordinary foretastes; but little to the
full beatifical vision. How often have we read and heard of dying
saints, who have been as full of joy as their hearts could hold; and
when their bodies have felt the extremity of sickness and pain, have had
much of heaven in their spirits, and their joy hath far exceeded their
sorrows? If a spark of this fire be so glorious, even amidst the sea of
adversity; what then is glory itself? O the joy that the martyrs have
felt in the flames! They were flesh and blood, as well as we; it must
therefore be some excellent thing that filled their spirits with joy
while their bodies were burning. Think, reader, in thy meditations,
"Sure it must be some wonderful foretaste of glory that made the flames
of fire easy, and the king of terrors welcome. What then is glory
itself. What a blessed rest, when the thoughts of it made _Paul desire
to depart and be with Christ_; and makes the saints never think
themselves well, till they are dead? Shall Saunders embrace the stake,
and cry _Welcome cross_? And shall not I more delightfully embrace my
blessedness, and cry, _Welcome crown_? Shall Bradford kiss the faggot?
And shall not I kiss the Savior? Shall another poor martyr rejoice to
have her foot in the same hole of the stocks, in which Mr. Philpot's had
been before her? And shall not I rejoice, that my soul shall live in the
same place of glory, where Christ and his apostles are gone before me?
Shall fire and faggot, prisons and banishment, cruel mockings and
scourgings, be more welcome to others, than Christ and glory to me? God
forbid."

§ 9. Compare the glory of the heavenly kingdom, with the glory of the
church on earth, and of Christ in his state of humiliation. If Christ
suffering in the room of sinners had such excellency, what is Christ at
his Father's right hand? If the church under her sins and enemies have
so much beauty, what will she have at the marriage of the Lamb? How
wonderful was the Son of God in the form of a servant? When he is born,
a new star must appear, and conduct the strangers to worship him in a
manger; heavenly hosts with their songs must celebrate his nativity;
while a child, he must dispute with doctors; when he enters upon his
office, he turns water into wine; feeds thousands with a few loaves and
fishes; cleanses the lepers, heals the sick, restores the lame, gives
sight to the blind, and raises the dead. How wonderful then is his
celestial glory? If there be such _cutting down of boughs, and spreading
of garments, and crying Hosanna_, for one that _comes into Jerusalem
riding on an ass_; what will there be when he comes with his angels in
his glory? If they that heard him _preach the gospel of the kingdom_,
confess, _Never man spake like this man_; they then that behold his
majesty in his kingdom, will say, _There was never glory like this
glory_. If, when his enemies came to apprehend him, _they fell to the
ground_; if when he is dying, _the earth quakes, the veil of the temple
is rent, the sun eclipsed, the dead bodies of the saints arise, and the
standers-by acknowledge, Verily this was the Son of God_? O what a day
will it be, when the dead must all arise, and stand before him; when he
will once more _shake, not the earth only, but the heavens also_; when
this sun shall be taken out of the firmament, and be everlastingly
darkened with his glory; and when every tongue shall confess him to be
Lord and King! If, when he rose again, death and the grave lost their
power; if angels must _roll away the stone_, terrify _the keepers_ till
they are _as dead men_, and send the tidings to his disciples; if he
ascend to heaven in their sight; what power, dominion, and glory, is he
now possessed of, and which we must for ever possess with him! When he
is gone, can a few poor fishermen and tent-makers cure the lame, blind,
and sick, open prisons, destroy the disobedient, raise the dead, and
astonish their adversaries? 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 the proud sinner, and make the most obdurate tremble; if it can
make men _burn their books, sell their lands, bring in the price and lay
it down at the preacher's feet_; if it can convert thousands, and _turn
the world upside down_; if its doctrine, from the prisoner at the bar,
can make the judge on the bench tremble; if Christ and his saints have
this power and honor in the day of their abasement, and in the time
appointed for their suffering and disgrace; what then will they have in
their absolute dominion, and full advancement in their kingdom of glory?

§ 10. Compare the glorious change thou shalt have at last, with the
gracious change which the Spirit hath here wrought on thy heart. There
is not the smallest sincere grace in thee, but is of greater worth than
the riches of the Indies; not a hearty desire and groan after Christ,
but is more to be valued than the kingdoms of the world. A renewed
nature is the _very image of God; Christ dwelling in us_; and _the
Spirit of God abiding in us_: It is a beam from the face of God; _the
seed of God remaining us_; the only inherent beauty of the rational
soul: It ennobles man above all nobility; fits him to understand his
Maker's pleasure, do his will, and receive his glory. If this _grain of
mustard seed_ be so precious, what is _the tree of life in the midst of
the paradise of God_? If a spark of life, which will but strive against
corruptions, and flame out a few desires and groans, be of so much
worth; how glorious then is the fountain of this life? If we are said to
be _like God_, when we are pressed down with a body of sin; sure we
shall be much more like God, when we have no such thing as sin within
us. Is the desire after, and love of heaven so excellent; what then is
the thing itself? Is our joy in foreseeing and believing so sweet; what
will be the joy of full possession! How glad is a Christian when he
feels his heart begin to melt and be dissolved with the thoughts of
sinful unkindness? Even this sorrow yields him joy. O what then will it
be, when we shall know, and love, and rejoice, and praise in the highest
perfection? Think with thyself, "What a change was it, to be taken from
that state wherein I was born, and in which I was rivetted by custom,
when thousands of sins lay upon my score, and if I had so died, I had
been damned forever? What an astonishing change, to be justified from
all these enormous crimes, and freed from all these fearful plagues, and
made an heir of heaven? How often, when I have thought of my
regeneration, have I cried out, O blessed day! and blessed be the Lord
that ever I saw it! How then shall I cry out in heaven, O blessed
eternity! and blessed be the Lord that brought me to it! Did the angels
of God rejoice to see my conversion? Surely they will 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 on 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 is
come?" Didst thou never, under a lively sermon of heaven, or in thy
retired contemplations on that blessed state, perceive thy drooping
spirits revive, and thy dejected heart lift up the 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: If some godly men have been overwhelmed
with joy, till they have cried out, _Hold, Lord, stay thy hand; I can
bear no more_: What then will be my joys in heaven, when my soul shall
be so capable of seeing and enjoying God, that though the light be ten
thousand times greater than the sun, yet my eyes shall be able for ever
to behold it?" Or, if thou hast not yet felt these sweet foretastes,
(for every believer hath not felt them,) then make use of such delights
as thou hast felt, in order the better to discern what thou shalt
hereafter feel.

§ 12. (II.) I am now to shew how heavenly contemplation 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 excuses will it make! What evasions will
it find out! What delays and demurs, when it is ever so much convinced!
either it will question, whether it be a duty or not, or, if it be so to
others, whether to thyself. It will tell thee, "This is a work for
ministers, that have nothing else to study; or for persons that have
more leisure than thou hast." If thou be a minister, it will tell thee,
"This is the duty of the people; it is enough for thee to meditate for
their instruction, and let them meditate on what they have heard." As if
it was thy duty only to cook their meat, and serve it up, and they alone
must eat it, digest it, and live upon it. If all this will not do, thy
heart will tell thee of other business, or set thee upon some other
duty; for it had rather go to any duty than this. Perhaps it will tell
thee, "Other duties are greater, and therefore this must give place to
them, because thou hast no time for both. Public business is more
important; to study and preach for the saving of souls, must be
preferred before these private contemplations." As if thou hadst not
time to care for thy own salvation, for looking after that of others. Or
thy charity to others were so great, that it obliges thee to neglect thy
own eternal welfare. Or as if there were any better way to fit us to be
useful to others, than making this proof of our doctrine ourselves.
Certainly heaven is the best fire to light our candle at, and the best
book for a preacher to study; and if we would be persuaded to study that
more, the church would be provided with more heavenly lights; and when
our studies are divine, and our spirits divine, our preaching will also
be divine, and we may be called divines indeed. Or, if thy heart have
nothing to say against the work, it will trifle away the time in delays,
and promise this day and the next, but still keep off from the business.
Or, it will give thee a flat denial, and oppose its own 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? Wouldst
thou not say in a like case, "What should I do with a servant that will
not work? or with a horse that will not travel? Shall I keep them to
look at?" Then faithfully deal thus with thy heart; persuade it to the
work; take no denial; chide it for its backwardness; use violence with
it. Hast thou no command of thy own thoughts? Is not the subject of thy
meditations a matter of choice, especially under this conduct of thy
judgment? Surely God gave thee, with thy new nature, some power to
govern thy thoughts. Art thou again become a slave to thy depraved
nature? Resume thy authority. Call in the Spirit of Christ to thine
assistance, who is never 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 received
over them is from thee; and now behold, they refuse to obey thine
authority: Thou commandest me to set them to the work of heavenly
meditation, but they rebel and stubbornly refuse the duty. Wilt thou not
assist me to exercise that authority which thou hast given me? O send
down thy Spirit, that I may enforce thy commands, and effectually compel
them to obey thy will!" Thus thou shalt see thy heart will submit, its
resistance be overcome, and its backwardness be turned into cheerful
compliance.

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

§ 16. (3.) Thy heart will also be making excursions from thy heavenly
meditation to other objects. It will be turning aside, like a careless
servant, to talk with every one that passeth by. When there should be
nothing in thy mind but heaven, it will be thinking of thy calling, or
thy 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 business, of
persons, places, news, or vanity, or of any thing but heaven, be it ever
so good? _Canst thou not watch one hour?_ Wouldst thou leave this world,
and dwell for ever with Christ in heaven, and not leave it one hour to
dwell with Christ in meditation? _Is this thy love to thy friend?_ Dost
thou love Christ, and the place of thy eternal, blessed abode, no more
than this?" If _the_ ravening _fowls_ of wandering thoughts devour the
meditations intended for heaven, they devour the life and joy of thy
thoughts: Therefore _drive them away_ from thy sacrifice, and strictly
keep thy heart to the work.

§ 17. (4.) Abruptly ending thy meditation before it is well begun, is
another way in which thy heart will deceive thee. Thou 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 before thou art well warm. But charge it in the
name of God to stay, and not do so great a work by halves. Say to it,
"Foolish heart! if thou beg a while, and goest away before thou hast thy
alms, is not thy begging a lost labor? If thou stoppest before the end
of thy journey, is not thy travel lost? Thou camest hither in hope to
have a sight of the glory which thou must inherit; and wilt thou stop
when thou art almost at the top of the hill, and turn back before thou
hast taken thy survey? Thou 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 thoughts, 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 shew thy brethren_ for their encouragement. Let
them 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 something be done, till thy graces be in exercise, thy affections
raised, and thy soul refreshed with the delights above; or if thou canst
not obtain these ends at once, be the more earnest at another time.
_Blessed is that servant, whom his Lord, when he cometh, shall find so
doing._

CHAP. XVI.

Heavenly contemplation exemplified, and the whole Work concluded.

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

§ 1. And now reader, according to the above directions, make conscience
of daily exercising thy graces in 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 heaven, remember there is thine everlasting
rest, study its excellency and reality, and rise from sense to faith, by
comparing heavenly with earthly joys: Then mix ejaculations with thy
soliloquies; till having pleaded the case reverently with God, and
seriously with thy own heart, thou hast pleaded thyself from a clod to a
flame, from a forgetful sinner, and a lover of the world, to an ardent
lover of God, from a fearful coward, to a resolved Christian, from an
unfruitful sadness, to a joyful life: In a word, till thou hast pleaded
thy heart from earth to heaven, from conversing below to walking 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.

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

§ 3. "How near is that most blessed, joyful day! It comes apace. _He
that shall come, will come, and will not tarry._ Though _my Lord_ seems
to _delay his coming_, yet _a little while_ and he will be here. What is
a few hundred years, when they are over? How surely will _his sign
appear_? How suddenly will he seize upon the careless world, even _as
the lightning cometh out of the east, and shineth unto the west_? He who
is gone hence _shall so come_. Methinks I hear his _trumpet sound_!
Methinks I _see him coming with clouds_; with his attending angels in
majesty and glory!

§ 4. "O secure sinners! What now will you do? Where will you _hide
yourselves_? What shall _cover_ you? _mountains_ are gone; _the heavens
and the earth, which were_, are _passed away_; the devouring fire hath
consumed all, except yourselves, who must be the fuel for ever. O that
all could consume as soon as the earth; and _melt_ away as did _the
heavens_! Ah, these wishes are now but vain! The Lamb himself would have
been your friend; he would have loved you, and ruled you, and now have
saved you; but you would not _then_, and _now_ it is too late. Never cry
_Lord, Lord_; too late, too late, man. Why dost thou look about? Can any
save thee? Whither dost thou run? Can any hide thee? O wretch, that hast
brought thyself to this!

§ 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_, _Husband_, _Head_, are written in his amiable, shining face.
Hark, he calls you, he bids you stand here _on his right-hand_; fear
not, for there _he sets his sheep_. O joyful sentence! _Come, ye blessed
of My Father, inherit the kingdom prepared for you from the foundation
of the world._ He takes you by the hand, the door is open, the kingdom
is his, and therefore yours; there is your place before his throne; the
father receives you as the spouse of his Son, and bids you welcome to
the crown of glory. Ever so unworthy, you must be crowned. This was the
project of free redeeming grace, the purpose of eternal love. O blessed
grace! O blessed love! O how love and joy will rise! but I cannot
express it, I cannot conceive it.

§ 6. "This is that joy which was produced by sorrow, that crown which
was procured by the cross. My Lord _wept_, that now my _tears might be
wiped away_; He bled, that I might now rejoice; he was _forsaken_, that
I might not now be forsook; he then _died, that I might_ now _live_. 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 rejoice in
rest! Here must I live with all these saints! O comfortable meeting of
my old acquaintance, with whom I prayed, and wept and suffered, and
_spoke often_ of this day and place! 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 prisons, our earthly
dwellings. This voice of joy is not like our old complaints, our
impatient groans and sighs; nor this melodious praise like the scoffs
and revilings, or the oaths and curses, which we heard on earth. This
body is not like that we had, nor this soul like the soul we had, nor
this life like the life we lived. We have changed our place and state,
our clothes and thoughts, our looks, language, and company. Before, a
saint was weak and despised; so proud and peevish, we could often scarce
discern his graces: but now how glorious a thing is a saint! Where is
now their body of sin, which wearied themselves and those about them?
Where are now our different judgments, reproachful names, divided
spirits, exasperated passions, strange looks, uncharitable censures? Now
we are all of one _judgment_, of one _name_, of one _heart_, _house_,
and _glory_. O sweet reconciliation! Happy union! Now the gospel shall
no more be dishonored through our folly. No more, my soul, shalt thou
lament the sufferings of the saints, or the church's ruins, nor mourn
thy suffering friends, nor weep over their dying beds, or their graves.
Thou shalt never suffer thy old temptations from Satan, the world, or
thy own flesh. Thy pains and sicknesses are all cured; thy body shall no
more burden thee with weakness and weariness; thy aching head and heart,
thy hunger and thirst, thy sleep and labor, are all gone. O what a
mighty change is this! From the dunghill, to the throne! from
persecuting sinners, to praising saints! From a _vile body_, to this
which _shines as the brightness of the firmament_! From a sense of God's
displeasure, to the perfect enjoyment of him in love! From all my doubts
and fears, to this possession, which puts me out of doubt! From all my
fearful thoughts of death, to this joyful life! Blessed change!
Farewell, sin, and sorrow, for ever: Farewell, my rocky, proud,
unbelieving heart; my worldly, sensual, carnal heart: And welcome now my
most holy, heavenly nature. Farewell, repentance, faith, and hope; and
welcome, love, and joy, and praise. I shall now have my harvest, without
ploughing or sowing; my joy without a preacher, or a promise; even all
from the face of God himself. Whatever mixture is in the streams, there
is nothing but pure joy in the Fountain. Here shall I be encircled with
eternity and ever live, and ever, ever praise the Lord. My face will not
wrinkle, nor my hair be grey; _for this corruptible_ shall have _put on
incorruption, and this mortal immortality_, and _death_ shall be
_swallowed up in victory. O death, where is_ now _thy sting? O grave,
where is thy victory?_ The date of my lease will no more expire, nor
shall I trouble myself with thoughts of death, nor lose my joys through
fear of losing them. When millions of ages are passed, my glory is but
beginning; and when millions more are passed, it is no nearer ending.
Every day is all noon, every month is harvest, every year is a jubilee,
even age is full manhood, and all this is one eternity. O blessed
eternity! The glory of my glory! the perfection of my perfection!

§ 8. "Ah drowsy, earthly heart! How coldly dost thou think of this
reviving day? Hadst thou rather sit down in dirt, than walk in the
palace of God? Art thou now remembering thy worldly business, or
thinking 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 foundations of pearl,
the streets and pavement 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? What need
hath God to flatter or deceive thee? Why should he promise thee more
than he will perform? Dare not to charge the wise, almighty, faithful
God with this. How many of the promises have been performed to thee in
thy conversion? Would God so powerfully concur with a feigned word? O
wretched heart of unbelief? Hath God made thee a promise of rest, and
wilt thou come short of it? Thine eyes, thy 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 this glory to the saints; as sure shall I be
higher than yonder stars, and live for ever in the _holy city_, and
joyfully sound forth the praise of my Redeemer; if I be not shut out by
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? Did they ever hear of it,
or are they yet asleep, or are they dead? Do they certainly know that
the crown is before them, while they thus sit still or follow trifles?
Undoubtedly they are beside themselves, to mind so much their provision
by the way, when they are hasting so fast to another world, and their
eternal happiness lies at stake. Were there left one spark of reason,
they would never sell their rest for toil, nor their glory for worldly
vanities, nor venture heaven for sinful pleasure. Poor men! O that you
would once consider what you hazard, and then you would scorn these
tempting baits! Blessed for ever be that love, which hath rescued me
from this bewitching darkness!

§ 11. "Draw yet nearer, O my soul! with thy most fervent love. Here is
matter for it to work upon, something worth thy loving. O see what
beauty presents itself! Is not all the beauty in the world united here?
Is not all other beauty but deformity? Dost thou now need to be
persuaded to love? Here is a feast for thine eyes, and all the powers of
thy soul; dost thou need entreaties to feed upon it? Canst thou love a
little shining earth, a walking piece of clay? And canst thou not love
that God, that Christ, that glory, which is so truly and 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, do 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
incomprehensible love is here before thee? Pour out all the store of thy
affections here, and all is too little. O that it were more; O that it
were many 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 in 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 but
lanthorns 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 fulness and
freeness, his willingness and constancy, all proclaim him thy suitable
friend. What state more suitable to thy misery, than mercy? Or to thy
sin and pollution, than honor and perfection? What place more suitable
to thee than heaven? Does this world agree with thy desires; hast thou
not a sufficient trial of it?—Or dost thou love for interest and near
relation? Where hast thou better interest than in heaven, or nearer
relation than there?

§ 12. "Dost thou love for acquaintance and familiarity? Though thine
eyes have never seen thy Lord, yet thou hast heard his voice, received
his benefits, and lived in his bosom; He taught thee to know thyself and
him; he opened thee that first window through which thou sawest into
heaven. Hast thou forgotten since thy heart was careless, and he
awakened it; hard, and he softened it; stubborn, and he made it yield;
at peace, and he troubled it; whole, and he broke it; and broken, till
he healed it again? Hast thou forgotten the times when he found thee in
tears; when he heard thy secret sighs and groans, and left all to come
and comfort thee; when he took thee, as it were, in his arms, and asked
thee, poor soul, what ails thee? Dost thou weep, when I have wept so
much? Be of good cheer; thy wounds are saving, and not deadly; It is I
have made them, who mean thee no hurt; though I let out thy blood, I
will not let out thy life." I 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 pleasure thee, thou shalt have it.
Wouldst thou have pardon? I freely forgive thee all thy debt. Wouldst
thou have grace and peace? Thou shalt have them both. Wouldst thou have
myself? Behold I am thine, thy Friend, thy Lord, thy Brother, Husband,
and Head. Wouldst thou have the Father? I will bring thee to him, and
thou shalt have him, in and by me." These were my Lord's reviving words.
After all, when I was doubtful of his love, methinks I yet remember his
overcoming 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 I tell thee that I love thee? Wilt thou not believe my bitter
passion proceeded from love? Have I made myself in the gospel a lion to
thine enemies, and a lamb to thee, and dost thou overlook my lamb-like
nature? Had I been willing to let thee perish, what need 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 for
me and thee? Or of thy unworthiness; for if thou wast thyself worthy,
what shouldst thou do with my worthiness? Did I ever invite, or save,
the worthy and the righteous; or is there any such upon earth? Hast thou
nothing; art thou lost and miserable, helpless and forlorn? Dost thou
believe I am an all-sufficient Savior, and wouldst thou have me? Lo, I
am thine, take me; if thou art willing, I am; and neither sin, nor
Satan, shall break the match." These, O these, were the blessed words
which his Spirit from his gospel spoke unto me, till he made me cast
myself at his feet, and cry out, "My Savior, 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 remember the sweet familiarity thou hast had with Christ;
therefore, if acquaintance will cause affection, let out thy heart unto
him. It is he hath stood by thy bed of sickness, hath eased thy pains,
refreshed thy weariness, and removed thy fears. He hath been always
ready, when thou hast earnestly sought him? hath met thee in public and
private; hath been found of thee in the congregation, in thy house, in
thy closet, in the field, in thy waking nights, in thy deepest dangers.

§ 13. "If bounty and compassion be an attractive of love, how
unmeasurably then am I bound to love him? All the mercies that have
filled up my life, all the places that ever I abode in, all the
societies and persons I have been 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 fountain is _overflowing
goodness_. Lord what a sum of Love am I indebted to thee? And how does
my debt continually increase? How should I love again for so much love?
But shall I dare to think of requiting thee, or of recompensing all thy
love with mine? Will my mite requite thee for thy golden mines; my
seldom wishes, for thy constant bounty, mine which is nothing, or not
mine, for thine which is infinite and thine own? Shall I dare to contend
in love with thee? or set my borrowed languid spark against the Sun of
love? Can I love as high, as deep, as broad, as long, as Love itself; as
much as he that made me, and that made me love, and gave me all that
little which I have? As I cannot match thee in the works of power, nor
make, nor preserve, nor rule the worlds; no more can I match thee in
love. No, Lord, I yield; I am overcome. O blessed conquest! Go on
victoriously, and still prevail, and triumph in thy love. The captive of
love shall proclaim thy victory! when thou leadest me in triumph from
earth to heaven, from death to life, from the tribunal to the throne;
myself, and all that see it, shall acknowledge thou hast prevailed, and
all shall say, _behold how he loved him_! Yet let me love in subjection
to thy love; as thy redeemed captive, though not thy peer. Shall I not
love at all, because I cannot reach thy measure? O that I could
feelingly 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 I do not
perceive it stir; I rub and chafe it in the use of thy ordinances, and
yet I feel it not warm within me. Unworthy soul! Is not thine eye now
upon the only lovely object? Art thou not beholding the ravishing glory
of the saints? And dost thou not love? Art thou not a rational soul, and
should not reason tell thee, that earth is a dungeon to the celestial
glory? Art thou not thyself a spirit, and shouldst thou not love God,
_who is a spirit, and the Father of spirits_? Why dost thou love so much
thy perishing clay, and love no more the heavenly glory? Shalt thou love
when thou comest there; when the Lord shall take thy 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, where the souls with
Christ take their fill? O then, my soul, begin it here! _Be sick of
love_ now, that thou mayest be well with love there. _Keep thyself now
in the love of God_; and let _neither life, nor death, nor any thing
separate thee from it_; and thou shalt be kept in the fulness of love
for ever, and nothing shall embitter or abate thy pleasure; for the Lord
hath prepared a city of love, a place for communicating love to his
chosen, _and they that love his name shall dwell therein_.

§ 14. "Awake then, O my drowsy soul! To sleep under the light of grace
is unreasonable, much more in the approach of the light of glory. Come
forth, my dull congealed spirit, thy Lord bids thee _rejoice and again
rejoice_. Thou hast lain long enough in thy prison of flesh, where Satan
hath been thy jailor, cares have been thy irons, fears thy scourges, and
thy food the bread and water of affliction: where sorrows have been thy
lodging, and thy sins and foes have made the bed, and an unbelieving
heart hath been the gates and bars that have kept thee in: The angel of
the covenant now calls thee, and strikes thee, and bids thee, _arise and
follow him_. Up, O my soul! and cheerfully obey, and thy bolts and bars
shall all fly open; _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 shew thee _the paradise of God_; He will give
thee a sight of the _New Jerusalem_, and a taste of _the tree of life_.
Come forth, my drooping soul, and lay aside thy winter-dress; let it be
seen by thy _garments of joy and praise_, that the spring is come, and
as thou now seest thy comforts green; thou shalt shortly see them _white
and ripe for harvest_, and then thou shalt be called to reap, and
gather, and take possession. Should I suspend and delay my joys till
then? Should not the joys of the spring go before the joys of harvest?
Is title nothing before possession? Is the heir in no better a state
than a slave? My Lord hath taught me to _rejoice_ in _hope of his
glory_; and how to see it through the bars of a prison; for _when I am
persecuted for righteousness' sake_, he commands me to _rejoice, and be
exceeding glad_, because _my reward in heaven is great_. I know he would
have my joys exceed my sorrows; and as much as he delights in the humble
and contrite he yet more delights in the soul that _delights in him_.
Hath my Lord spread me a table in this wilderness, and furnished it with
the promises of everlasting glory, and set before me angels' food? Doth
he frequently and importunately invite me to sit down, and feed, and
spare not? Hath he, to that end, furnished me with reason, and faith,
and a joyful disposition; and is it possible that he should be unwilling
to have me rejoice? Is it not his command, to _delight thyself in the
Lord_; and his promise, to _give thee the desires of thine heart_? Art
thou not charged, to _rejoice evermore_: yea, to _sing aloud, and shout,
for joy_? Why should I then be discouraged? My God is willing, if I were
but willing. He is delighted in my delights. He would have it my
constant frame, and daily business, to be near him in my believing
meditations, and to live in the sweetest thoughts of his goodness. O
blessed employment, fit for the sons of God! But thy feast, my Lord, is
nothing to me without an appetite: Thou hast set the dainties of heaven
before me; but, alas! I am blind, and cannot see them; I am sick, and
cannot relish them; I am so benumbed, that I cannot put forth a hand to
take them. I therefore humbly beg this grace, that as thou hast opened
heaven to me in thy word, so thou wouldst _open mine eyes to see_ it,
and my heart to delight in it; else heaven will be no heaven to me. O
thou Spirit of life, breathe upon thy graces in me; take me by the hand,
and lift me from earth, that I may see what glory _thou hast prepared
for them that love thee_!

§ 15. "Away then, ye soul-tormenting cares and fears, ye heart-vexing
sorrows: At least forbear a little while; stand by; stay here below,
till I go up, and see my rest. The way is strange to me, but not to
Christ. There was the eternal abode of his glorious Deity; and thither
hath he also brought his glorified flesh. It was his work to purchase
it; it is his to prepare it, and prepare me for it, and bring me to it.
The eternal God of truth hath given me his promise, his seal, and oath,
_that, believing in Christ, I shall not perish, but have everlasting
life_. Thither shall my soul be speedily removed, and my body very
shortly follow. And can my tongue say, that I shall shortly and surely
live with God; and yet my heart not leap within me? Can I say it with
faith, and not with joy! Ah! faith, how sensibly do I now perceive 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 all my comforts, yet some in spite of it I shall even
here receive; and if that did not hinder, what abundance might I have?
The light of heaven would shine into my heart; and I might be almost 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 in golden
letters, _written before the foundation of the world, in the book of
life of the Lamb that was slain_. What if an angel should tell thee,
that there is a mansion in heaven prepared for thee, that it shall
certainly be thine for ever, would not such a message make thee glad?
And dost thou make light of the infallible word of promise, which was
delivered by the Spirit, and even by the Son himself? Suppose thou hadst
seen a _fiery chariot_ come for thee, and fetch thee up to heaven, like
Elijah; would not this rejoice thee? But thy Lord assures thee, that the
soul of a Lazarus hath a convoy 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 I rejoice who must shortly
be in heaven? Can meat and drink delight me when I hunger and thirst;
can I find pleasure in walks and gardens, and convenient dwellings; can
beautiful objects delight mine eyes; or grateful odors my smell; or
melody my ears: and shall not the forethought of celestial bliss delight
me? Methinks among my books I could employ myself in sweet content, and
bid the world farewell, and pity the rich and great that know not this
happiness; what then will my happiness in heaven be, where my knowledge
will be perfect? If _the Queen of Sheba came from the utmost parts of
the earth to hear the wisdom of Solomon_, and see his glory; how
cheerfully 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 ideots? 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 honors as these; and shall I not much
more _rejoice that_ my name is written in heaven? I cannot here enjoy my
parents, or my near and beloved friends, without some delight;
especially when I did freely let out my affection to my friend, how
sweet was that exercise of my love! O what will it then be to live in
the perpetual love of God! _For brethren to dwell together in unity_
here, _how good and how pleasant is it_! To see a family live in love,
husband and wife, parents, children, and servants, doing all in love to
one another; to see a town live together in love, without any envyings,
brawlings or contentions, law-suits, factions, or divisions, but every
man loving his neighbor as himself, thinking they can never do too much
for one another, but striving to go beyond each other in love; how
happy, how delightful a sight is this! O then, what a blessed society
will the family of heaven be, and those peaceful inhabitants of the New
Jerusalem, where there is no division, nor differing judgments, no
disaffection nor strangeness, no deceitful friendship, no, not one
unkind expression, nor any angry look or thought; but _all are one in
Christ_, who is one with the Father, and all live in the love of him,
who is love itself! The soul is not more where it lives, than where it
loves. How near then will my soul be united to God, when I shall so
heartily, strongly, and incessantly love him! Ah, wretched, unbelieving
heart, that can think of such a day, and work, and life as this, with
such low and feeble joys! But my future enjoying joys will be more
lively!

§ 16. "How delightful is it to me to behold and study these inferior
works of creation? What a beautiful fabric do we here dwell in; the
floor so dressed with herbs, and flowers, and trees, and watered with
springs and rivers; the roof so wide 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 of the creatures? Arise then, O my soul, in thy
contemplation; and let thy thoughts of that glory as far exceed in
sweetness thy thoughts of the excellencies below! Fear not to go out of
this body, and this world, when thou must make so happy a change; but
say, as one did when he was dying, I am glad, and even leap for joy,
that the time is come in which that mighty JEHOVAH, whose Majesty, in my
search of nature I have admired, whose goodness I have adored, whom by
faith I have desired and panted after, will now shew himself to me face
to face.

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

§ 18. "How sweet, O my soul, have ordinances been to thee? What delight
hast thou had in prayer, and thanksgiving, under heavenly sermons, and
in the society of saints, and to see _the Lord adding to the church such
as should be saved_? How can my heart then conceive the joy, which I
shall have to see the perfected church in heaven, and to be admitted
into the celestial temple, and with the heavenly host praise the Lord
forever? If the _word of God_ was sweeter to Job than _his necessary
food_; and to David, _than honey and the honey-comb_; and _was the joy
and rejoicing of Jeremiah's heart_; how blessed a day will that be, when
we fully enjoy the Lord of this word, and shall no more need these
written precepts and promises, nor read any book but the face of the
glorious God? If they that heard Christ speak on earth, _were astonished
at his wisdom and answers_, and _wondered at the gracious words which
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 beauty is there here in the imperfect graces of the
Spirit? Alas! how small are these, to what we shall enjoy in our perfect
state? What a happy life should I here live, could I but love God as
much as I would; could I be all love, and always loving? O my soul! what
wouldst thou give for such a life? had I such apprehensions of God, such
knowledge of his word as I desire? could I fully trust him in all my
straits; could I be as lively as I would in every duty; could I make God
my constant desire and delight; I would not envy the world their honors
or pleasures. What a blessed state, O my soul! wilt thou shortly be in,
when thou shalt have far more of these than thou canst now desire, and
shalt exercise thy perfected graces in the immediate vision of God, and
not in the dark, and at a distance, as now?

§ 21. "Is the sinning, afflicted, persecuted church of Christ, so much
more excellent than any particular gracious soul? What then will the
church be, when it is fully gathered and glorified; when it is ascended
from the valley of tears to mount Sion; when it shall sin and suffer no
more! The glory of the old Jerusalem will be 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?"

[N. B. _If this Chapter seems too long to be read at once, it may be
properly divided here._]

§ 22. "But alas! what a loss am I at in the midst of my contemplations?
I thought my heart had all the while attended, but I see it doth not.
What life is there in empty thoughts and words, without affections?
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
to murmur at God for filling thee with sorrows; when he in vain offers
thee the delights of angels? Hadst thou now but followed me close, it
would have made thee revive and leap for joy, and forget thy pains and
sorrows. Did I think my heart had been so backward to rejoice?

§ 23. "Lord, thou hast reserved my perfect joys for heaven: therefore,
help me to desire till I may possess, and let me long when I cannot, as
I would rejoice. O my soul, thou knowest to thy sorrow, that thou art
not yet at thy rest. When shall I arrive at that safe and quiet harbor,
where there are none of these storms, waves, and dangers; when I shall
never more have a weary restless night or day! Then my life will not be
such a mixture of hope and fear, of joy and sorrow; nor shall flesh and
spirit be combatting 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, ensnaring, deceitful flesh; 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! There is none of
this disorder in the heavenly Jerusalem; there I shall find an
harmonious consent of perfected spirits, in obeying and praising their
everlasting King. O how much better to be a _door-keeper_ there, than
the commander of this tumultuous world? Why am I no more weary of this
weariness? Why do I so forget my resting place? Up then, O my soul, in
thy most raised and fervent desires! Stay not till this flesh can desire
with thee; expect not that sense should apprehend thy blessed object,
and tell thee when and what to desire. Doth not the dulness of thy
desires after rest, accuse thee of most detestable ingratitude and
folly? Must thy Lord procure thee a rest at so dear a rate, and dost
thou no more value it? Must he go before to prepare so glorious a
mansion for such a wretch, and art thou loth to go and possess it? Shall
the Lord of Glory be desirous of thy company, and thou not desirous 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 wouldst thou be, if not with God? Poverty is a
burden; riches a snare; sickness unpleasing; health unsafe; the frowning
world _bruises thy heel_; the smiling world _stings_ thee to the heart;
so much as the world is loved and delighted in, it hurts and endangers
the lover; and, if it may not be loved, why should it be desired? If
thou art applauded, it proves the most contagious breath; if thou art
vilified, or unkindly used, methinks this should not entice thy love. If
thy successful labors, and thy godly friends, seem better to thee than a
life with God, it is time for God to take them from thee. If thy studies
have been sweet, have they not also been bitter? And at best, what are
they to the everlasting views of the God of truth? Thy friends here have
been thy delight; and have they not also been thy vexation and grief?
They are gracious, and are they not also sinful? They are kind, and are
they not soon displeased? They are humble, but, alas, how proud also?
Their graces are sweet, and their gifts helpful; but are not their
corruptions bitter, and their imperfections hurtful? And art thou so
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 tribulation, 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 thou aimest at; thy rod drives, thy
silken cord of love draws; and all to bring it to thyself. Lord, can
such a heart be worth thy having? Make it worthy, and then it is thine;
take it to thyself, and then take me. This clod hath life to stir, but
not to rise. As the feeble child to the tender mother, it looketh up to
thee, and stretcheth out the hands, and fain would have thee take it up.
Though I cannot say, _my soul longeth after thee_; yet I can say, I long
for such a longing heart. _The spirit is willing, the flesh is weak._ My
spirit cries, _let thy kingdom come_, or let me come to thy kingdom; but
the flesh is afraid thou shouldst hear my prayer, and take me at my
word. O blessed be thy grace, which makes use of my corruptions to kill
themselves; for I fear my fears, and sorrow for my sorrows, and long for
greater longings; and thus the painful means of attaining my desires
increase my weariness, and that makes me groan to be at rest.

§ 25. "Indeed, Lord, my soul itself is _in a strait_, and _what to
choose I know not_; but thou knowest what to give: _to depart, and be
with thee, is far better_. But _to abide in the flesh_ seems _needful_.
Thou knowest I am not weary of thy work, but of sorrow and sin; I am
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 importune thee to cut off my time, and snatch me hence
unready; because I know my everlasting state so much depends on the
improvement of this life. Nor would I stay when my work is done; and
remain here sinning, while my brethren are triumphing. Thy footsteps
bruise this worm, while those stars shine in the firmament of glory. Yet
I am thy child as well as they; Christ is my Head as well as theirs; why
is there then so great a distance? But I acknowledge the equity of thy
ways; though we are all children, yet I am the prodigal, and therefore
more fit in this remote country to _feed on husks_, while they are
_always with thee_, and possess thy glory. They were once themselves in
my condition, and I shall shortly be in theirs. They were of the lowest
form, before they came to the highest; they _suffered_, before they
_reigned_; they _came out of great tribulation, who are_ now _before thy
throne_; and shall not I be content to come to the crown as they did;
and to _drink of their cup_; before I _sit with them in the kingdom_?
Lord, I am content to stay thy time, and go thy way, so thou wilt exalt
me also in thy season, and take me _into thy barn_, when thou seest me
ripe. In the mean time I may desire, though I am not to repine; I may
believe and wish, though not make any sinful haste: I am willing to wait
for thee, but not to lose thee; and when thou seest me too contented
with thine absence, then quicken my languid desires, and blow up the
dying spark of love; and leave me not till I am able unfeignedly to cry
out, '_As the hart panteth after the water-brooks, so panteth my soul
after thee, O God. My soul thirsteth for God, for the living God; when
shall I come and appear before God? My conversation is in heaven, from
whence I look for a Savior. My affections are set on things above, where
Christ sitteth, and my life is hid. I walk by faith, and not by sight;
willing rather to be absent from the body, and present with the Lord._'

§ 26. "What interest hath this empty world in me; and what is there in
it that may seem so lovely, as to entice my desires from my God, or make
me loth to come away? Methinks, when I look upon it with a deliberate
eye, it is a 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 so seduce my soul, as to make it
prefer this weary life before the joys that are about thy throne! And
though death itself be unwelcome to nature, yet let thy grace make thy
glory appear to me so desirable, that the king of terrors may be the
messenger of my joy! Let not my soul be ejected by violence, and
dispossessed of its habitation against its will; but draw it to thyself
by the secret power of thy love as the sunshine in the spring draws
forth the creatures from their winter cells; meet it half way and entice
it to thee, as the load-stone 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 foretaste of thy great
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 lothness to die into longings
after thee! While I must be absent from thee, let my soul as heartily
groan, as my body doth under its want of health! If I have any more time
to spend on earth, let me live, as without the world, in thee, as I have
sometime lived as _without thee in the world_! While I have a thought to
think, let me not forget thee; or a tongue to move, let me mention thee
with delight; or a breath to breathe, let it be after thee, or for thee;
or a knee to bend, let it daily bow at thy footstool; and when by
sickness thou confinest me, do thou _make my bed, number my pains, and
put all my tears into thy bottle_!

§ 27. "As my flesh desired what my spirit abhorred, so now let my spirit
desire that day which my flesh abhorreth; that my friends may not with
so much sorrow wait for the departure of my soul, as my soul with joy
shall wait for its own departure! Then _let me die the death of the
righteous, and let my last end be like his_; even a removal to that
glory that shall never end! Then let thy convoy of angels bring my
departing soul among _the perfected spirits of the just_, and let me
follow my dear friends that have died _in Christ before me_; and while
my 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 in the dust; and thou that _writest all my members in thy book_,
keep an account of my scattered bones! O my Savior, hasten the time of
thy return; _send forth thy angels_, and let that dreadful, joyful
_trumpet sound_! Delay not, lest the living give up their hopes; delay
not, lest earth should grow like hell, and thy church, by division, be
all crumbled to dust; delay not, lest thy enemies get advantage of thy
flock, and lest pride, hypocrisy, sensuality, and unbelief prevail
against thy _little remnant_, and share amongst them thy whole
inheritance, and _when thou comest_, thou _find_ not _faith on the
earth_; delay not, lest the grave should boast of victory, and having
learned rebellion of its guest, should refuse to deliver thee up thy
due! O hasten that great resurrection day, when thy command shall go
forth, and none shall disobey; when _the sea and earth shall yield up
their_ hostages, _and all that sleep in the grave shall awake, and the
dead in Christ shall rise first_; when _the seed_ which thou sowedst
_corruptible, shall_ come forth _incorruptible_; and graves that
received rottenness and dust, shall return thee glorious stars and suns!
Therefore dare I lay down my carcass in the dust, entrusting it, not to
a grave, but to thee, and _therefore 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 hast _said, Surely I come quickly. Amen. Even so, Come Lord
Jesus?_"

§ 28. Thus, reader, I have given thee my best advice for maintaining a
heavenly conversation, If thou canst not thus meditate methodically and
fully, yet do it as thou canst: only be sure to do it seriously and
frequently. Be acquainted with this heavenly work, and thou wilt, in
some degree, be acquainted with God; thy joys will be spiritual,
prevalent, and lasting, according to the nature of their blessed object;
thou wilt have comfort in life and death: When thou hast neither wealth,
nor health, nor the pleasure 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
vigorous; and the daily joy, which is thus fetched from heaven _will be
thy strength_. Thou wilt be as one that stands on the top of an
exceeding high mountain; he looks down on the world as if it were quite
below him; fields and woods, cities and towns, seem to him but little
spots. Thus despicably wilt thou look on all things here below. The
greatest princes will seem but as grashoppers; the busy, contentious,
covetous world, but as a heap of ants. Men's threatenings will be no
terror to thee; nor the honors of this world any strong enticement;
temptations will be more harmless, as having lost their strength; and
afflictions less grievous, as having lost their sting; and every mercy
will be better known, and relished. It is now, under God, in thy own
choice, whether thou wilt live this blessed life or not; and whether all
this pains I have taken for thee shall prosper, or be lost. If it be
lost through thy laziness, thou thyself wilt prove the 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, "My life is done! My time is gone!
'Tis past recalling! There's nothing now but heaven or hell before me!"
Where then should thy heart be now, but in heaven? Didst thou know what
a dreadful thing it is, to have a doubt of heaven when a man is dying it
would rouse thee up. And what else but doubt can that man then do, that
never seriously thought of heaven before?

§ 29. Some there be that say, "It is not worth so much time and trouble,
to think of the greatness of the joys above; so that we can make sure
they are ours; we know they are great." But as these men obey not the
command 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 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 pervert their judgments concerning the ways
and ordinances 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 apostasy;—it will also make them fearful and
unwilling to die. For who would go to a God, or a place, he hath no
delight in? Who would leave his pleasure here, if he had not better to
go to? Had I only proposed a course of melancholy and fear, and sorrow,
you might reasonably have objected. But you must have heavenly delights,
or none that are lasting. God is willing you should daily walk with him,
and fetch in consolations from the everlasting fountain; if you are
unwilling, even bear the loss; and when you are dying, seek for comfort
where you can get it, and see whether fleshly delights will remain with
you; then conscience will remember, in spite of you, that you was once
persuaded to a way for more excellent pleasures, pleasures that would
have followed you through death, and have lasted to eternity.

§ 30. As for you, whose hearts God hath weaned from all things here
below, I hope you will value this heavenly life, and take one walk every
day in the new Jerusalem. God is your love, and your desire, you would
fain be more acquainted with your Savior; 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 meditation on
your heavenly rest! Here is the mount, on which the fluctuating ark of
your souls may rest. Let the world see by your heavenly lives that
religion is something more than opinions and disputes, or a task of
outward duties. If ever a Christian is like himself, and answerable to
his principles and profession, it is when he is most serious and lively
in this duty. As Moses before he died, went up unto mount Nebo, to take
a survey of the land of Canaan; so the Christian ascends this mount of
contemplation, and by faith surveys his rest. He looks upon the glorious
mansions, and says, "_Glorious things are_ deservedly _spoken of thee,
thou city of God_!" He hears, as it were, the melody of the heavenly
choir, and says, "_Happy is the people that is in such a case; yea,
happy is that people, whose God is the Lord!_" He looks upon the
glorified inhabitants, and says, "_Happy art thou, O Israel; who is like
unto thee, O people, saved by the Lord, the shield of thy help, and who
is the sword of thine excellency!_" When he looks upon the Lord himself,
who is their glory, he is ready with the rest, to _fall down, and
worship him, that liveth for ever and ever_, and _say, "Holy, holy, holy
Lord God Almighty, which was, and is, and is to come! Thou art worthy, O
Lord, to receive glory, and honor, and power!"_ When he looks on the
glorified Savior, he is ready to say, _Amen_, to that _new Song,
"Blessing, and honor, and glory, and power, be unto him that sitteth upon
the throne, and unto the Lamb for ever and ever: For thou wast slain,
and hast 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!_" 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, "_It is
good to be here_"; or as Asaph, "_It is good for me to draw near to God;
for lo, they that are far from thee, shall perish._" Thus, as Daniel, in
his captivity, daily opened his window toward Jerusalem, though far out
of sight, when he went to God in his devotions; so may the believing
soul, in this captivity of the flesh, look towards _Jerusalem which is
above_: And as Paul was to the Colossians, so may the believer be with
the glorified spirits, _though absent in the flesh, yet with them in the
spirit, joying and beholding their_ heavenly _order_. And as the lark
sweetly sings, while she soars on high, but is suddenly silenced when
she falls to the earth; so is the frame of the soul most delightful and
divine, while it keeps in the views of God by contemplation: Alas, we
make there too short a stay, fall down again, and lay by our music!

§ 31. But, "O thou, the merciful Father of Spirits, the attractive of
love, and ocean of delights, draw up these drossy hearts unto thyself,
and keep them there till they are spiritualized and refined; and second
thy servant's weak endeavors, and persuade those that read these lines
to the practice of this delightful, heavenly work! O suffer not the soul
of thy most unworthy servant to be a stranger to those joys, which he
describes to others; but keep me, while I remain on earth, in daily
breathings after thee, and in a believing, affectionate walking with
thee! And when thou comest, let me be found so doing; not serving my
flesh, nor asleep with my lamp 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 breathings of my active
hope and love: That, if my heart were open to their view, they might
there read the same most deeply engraven with a beam from the face of
the Son of God; and not find _vanity_, or _lust_, or _pride_ within,
when the _words of life_ appear without; that so these lines may not
witness against me; but, proceeding from the heart of the _writer_, may
be effectual, through thy grace, upon the heart of the reader, and so be
the savor of life to both! Amen."

_Glory be to God in the highest; on earth peace; good will towards men._

FINIS.

[Illustration: PHILLIPS]

The Trustees of Phillips Academy, to whom is committed the distribution
of the pious bounty of the late Lt. Gov. PHILLIPS wishing to co-operate
in the same benevolent and useful design, affectionately recommend this
inestimable book to the serious and careful perusal of every person into
whose hands it may fall.

Reader, whoever thou art, the work before you is the production of one
of the ablest and best of men, whose praise is in all the churches.
Though dead, he is instructing thousands by his numerous and excellent
practical writings, which have survived him. Among these, his _Saints'
Rest_, has been most highly esteemed. He wrote it in the near view of
death, when in feeble health, and for his own immediate use; and he
testifies that he derived "more benefit from it, than from all the other
studies of his life." Few books have ever received higher commendations,
been translated into more languages, passed through more numerous
editions, been more read, or more useful in the Christian church than
this. No person of a serious mind can read it without profit.

"To _allure our desires_, it unveils the sanctuary above, and discovers
the glories and joys of the blessed in the Divine presence, by a light
so strong and lively, that all the glittering vanities of this world
vanish in the comparison, and a sincere believer will despise them, as
one of mature age does the toys and baubles of children. To _excite our
fears_, he removes the screen, and represents the tormenting passions of
the damned in those dreadful colors, that, if duly considered, would
check and control the unbridled licentious appetites of the most
sensual[397]."

Reader, the book is in your hands, read, meditate, and then judge for
yourself. May the Lord bless the instructions for your spiritual
benefit. So will the good design of the pious donor be answered, and the
Agents of his bounty have their desired reward.

[Footnote 397] _Dr. Bates._

*** End of this LibraryBlog Digital Book "The Saint's Everlasting Rest - A Treatise of the Blessed State of the Saints in their - enjoyment of God in Heaven" ***

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