ma THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES THE Saints Ever lofting Rejl : > OR, A TREATISE ON THE BLESSED STATE OF THE SAINTS IN THEIR ENJOYMENT OF GOD IN GLQRY. E::trafted from the WORKS of Mr. BAXTER, By JOHN -WESLEY, M. A. Late Fellow of Lincoln-College, Oxford, DUBLIN: PRINTED BV ROBERT NAPPER, No. 29, CAPEL-STREET, Ai.'d fold at the New Book Room, No. 13, Whitefriar^lrt ^ 5 a;;d all the Mcthodift Preaching- Houfes in Ireland. 1802 [Price 3J. ylJ. bounds] 4 as I have that ever I fludied it. Let 8 The Saints Everlafting Reft, I. i. Let us fee, i. What this Reft is. 2. What thefe people of God, and why ib called. 5. The truth of this from other fcripture-arguments. 4. Why this Relt inuft yet remain. 5. Why only to the people of God. 6. What ufe to make of it. And though the fenfe of the text includes in the word Reft, all that eafe and fafety which a foul, wearied with the burden of fin and fuffering, and purfued by the law, wrath, and confcience, hath with Chrift in this life, the Reft of grace : yet becawfe it chiefly intends the Reft of eternal glory, 1 mall confine my difcourfe to this. The Reft here in queftion, is, the moft happy eftate of a chriftian, having obtained the end of his courfe : or it is the perfect endlefs fruition of God, by the per- fected faints, according to the meafure of their capacity to which their fouls arrive at death : and both foul and body moft fully, after the refurrection and final judg- ment. i. I call it the eftate of a chriftian, to note both the active and paffive fruition, wherein a chriftian's blcff- ednefs lies, and the eftablifhed continuance of both. Our title will be perfect, and perfectly cleared : our- felves and fo our capacity perfected : our poffeffion and lecurity for its perpetuity perfect ; our reception from God perfect ; and therefore our fruition of Him, and confequently our happineis, will then be perfect. And . this is the eftate which we now briefly mention, and lhall afterwards more fully defcribe. 2. 1 call it the moft happy eftate, to diftingnifh it not only from all feeming happinefs which is to be found in the enjoyment of creatures, but alfo from all thofe be- ginnings, foretaftes, and imperfect degrees which we have in this life. 3. I call it the eftate of a chriftian, whereby I mean only the fmcere, regenerate, fanctified Chriftian, whole foul having difcovered that excellency in God through Chrift, cloieth with Him, and is cordially fet upon Him. 4. I add, That this happinefs confifts in obtaining the end, whereby I mean the ultimate and principal end, not any ftibordinate or lefs principal. O how much doth ouf everlafting ftate depend on our right judgment and eftimation of our end ! But it is a doubt with many, Whether the attainment of I. r. The Saints Everlafting Reft. 9 of this glory may be our end ? Nay, fome have conclud- ed, that it is mercenary : yea, that to make Salvation the end of duty, is to be a legalift, and act under a covenant of works, xvhofe tenor is, " Do this and live.'* And many that think it may be our end, yet think, it may not he our ultimate end ; for that fhould be only the glory of God. I fhall anfwer thefe briefly. 1. It is properly called mercenary, when we expect it as wages for work done ; and fo we may not make it our end. Otherwife it is only fuch mercenarinefs as Chrift commandeth. For confider what this end is; it is the fruition of God in Chrift : and if feeking Chrift be mercenary, I defire to be fo mercenary. 2. Ii is not a note of a Legalift neither. It hath been the ground of a multitude of late miflakes in divinity? to think, that " Do this and live," is only the language of the covenant of works. It is true, in feme fenfe it i. ; but an another it is not. The law of Works only faith, Do this (that is, perfectly fulfil the whole Law) and live, (that is, for fo doing:) but the law of Grace faith, " Do this and live," too r that is Believe in Chrift, feek him, obey him fmcerely, as thy Lord and King ; forfake all, fuffer all things, and overcome, and by fo doing, or in fo doing, you fhall live. If you fet up the abrogated duties of the law again, you are a legalift : if you fet up the duties of the Gofpel in Chrift's ftead, in whole or in part, you err ftill. Chrift hath his place and work ; duty hath its place and work too : fet it but in its own place, and expect from it but its own part, and you go right; yea, more, (how unfavoury foever the phrafe may feem) you may fo far as this comes to, truft to your duty and works; that is, for their own part : and many mifcarry in expecting no more from them, (as to pray, and to expect nothing the more) that is, from Chrift in a way of duty. For if duty have no fnare, why may we not truft Chrift as well in a way of diibbedience as duty? In a word, you muft both ufe and truft duty in fubordination to Chrift, but neither ufe them nor truft them in co-ordination with him. So that this derogates nothing from Chrift ; for he hath done, and will do all his work perfectly, and enableth his people to do theirs : yet he is not properly faid to do it himfelf ; he believes not, repents not, but worketh thefe in them : that is. enableth and exciteth them to it> Ma 10 The Saints Everlafting Reft. I. i. No man mud look for more from duty than God hath laid upon it : and fo much we may and muft. 3. If I ftiould quote all the fcriptures that plainly prove this, I ftiould tranfcribe a great part of the Bible : 1 will therefore only deflre you to ftudy what tolerable interpretation can be given of the following places, which will not prove that life and falvation may be, yea,^ jnuft be the end of duty. John, iv. 40, "Ye will not come' to me, that ye might have life." Matt. xi. 12, " The kingdom of heaven fuffereth violence, and the violent take it by force." Luke xiii. 24, " Strive to enter in at the ftrait gate." Phil. ii. 12, " Work out your falva- tion with fear and trembling." Rom. ii. 7. 10, " To them who by patient continuance in well doing, feek for glory, and honour, and immortality, eternal life. Glory, honour and peace, to every man that worketh good." i Cor. ix. 24, " So run that ye may obtain." 2 Tim. ii. i 2, " If we fufier with him we fhall reign with him." i Tim. vi. 12, " Fight the good fight of faith, lay hold on eternal life." i Tim. vi. 18. 19, *' That they do good works, laying up a good foun- dation againft the time to come, that they may lay hold on eternal life." Rev. xxii. 14, " BlefTed are they that do his commandments, that they may have right to the tree of life, and enter in by the gates into the city." Matt. xxv. 34, 35, 36, " Come ye blefled of my Father, inherit, &c. For 1 was an hungered, and ye," c. Luke xi. 28, " Blefled are they that hear the word of God, and keep it." Yea, the efcaping of hell is a light end of duty to a believer. Heb. iv. I, " Let us fear, left a promife being left us of entering into his reft, any of you fliould come fhort of it." Luke xii. 5, " Fear him that is able to deftroy both foul and body- in hell ;" "Yea, (whatfoever others fay) 1 fay unto you, fear him." i Cor. ix. 27, "1 keep under my body, and bring it into fubjeclion ; left when 1 have preached to others I myfelf ftould be a caft-away." Multitudes of fcriptures and fcripture arguments might be brought, but thefe may fuffice to any that believe fcripture. 4. For thofe that think this Reft may be our end, but not our ultimate end, that muft be God's glory only : I will not gainfay them. Only let them conlider, " What God hath joined, man muft not feparate " The glorifying himfelf, and the faving of his people, (as I. 2. The Saints Everlafting Reft. n (as I judge) are not two ends with God, but one ; to glorify his mercy in their falvation : fo I think they fliould be with us together intended : we ihould aim at the glory of God (not alone considered without our falvation, but) in our falvation. Therefore I know no warrant for putting fuch a queftion to ourfelves, as fome do, whether we could be content to be damned, fo God were glorified ? Chrift hath put no fuch queftions to us, nor bid us put fuch to ourfelves. Chrift had ra- ther that men would enquire after their true willingnefs to be faved, than their wMlingoefs to be damned. Sure I am, Chrift himfelf is offered to faith, in terms for the moft part refpecling the welfare of the fmner, more than his own abftradted glory. He would be received as a Saviour, Mediator, Redeemer, Reconciler, and Inter- ceflbr. And all the precepts of Scripture being backed with fo many promifes and threatenings, every one is intended of God, as a motive to us, and imply as much. 5. I call a Chriftian's Happinefs, the end of his courfe, thereby meaning, as Paul, 2 Tim. vf. 7, the whole fcope of his life. For Salvation may and mud bs our end : fo not only the end of our faith, (tho' that principally) but of all our actions: for as whatfoever we do, muft be done to the glory of God, fo may they all be done to our falvation. 6. Laftly, 1 make happinefs to confift in this end ob- mined ; for it re not the mere promife of it that imme- diately makes perfectly happy, nor Chrift's mere pur- ehafe, nor our mere feeking, but the apprehending and obtaining, which fets the crown on the Saints' head. C H A P. II. WHAT THIS REST PRE-SUFPOSETH. FO R the clearer underftanding the Nature of this Reft, you muft know, 1. There are fome things pre-fuppofed to it. 2. Some things contained in it. i. All thefe things are pre-fuppofed in this Red: i. A perfon in motion, feeking Reft. This is man here in the way, angels have it already : and the devils are pad hope. 2. An 12 The Saints Everlafting Reft. I. g 2. 2. An end toward which he moveth for Reft. This can be only God. He that taketh any thing elfe for happinefs, is out of the way the firft ftep. The prin- cipal damning fin, is to make any thing befide God our end or reft. And the firft true laving adt, is to choofe God only for our end and happinefs. 3. A diftance is pre-luppofed from this end, elfe there can be no motion towards it. This fad diftance is the cafe of all mankind fince the fall ; it was our God that we principally loft, and were fhut out of his gracious prefence ; and fince are faid to be without him tn the world ; nay, in all men, at age, here is fuppofed, not only a diftance, but alfo a contrary motion. When Chrift comes with regenerating, faving grace, he finds no man fitting ftill, but all polling to eternal ruin ; till, by conviction, he firft brings them to a ft and ; and by -convcrfion, turns firft their hearts, and then their lives, to himfelf. ' 4. Here is pre-fappofed the knowledge of the true ul- -timate end, and its excellency ; and a ferious intending it. F'or fo the motion of the rational creature proceed- eth : an unknown end, is no end ; it is a contradiction. We cannot make that our end, which we know not ; nor that our chief end, which we know not, or judge not to be the chief good. Therefore where this is not known, that God is this end; there is no obtaining reft in an ordinary >vay, whatfoever may be in ways that by God are kept fecret. 5. Here is pre-fuppofed, not only a diftance from this reft, but alfo the true knowledge of this diftance. If a man have loft his way, and knows it not, he feeks not to return ; therefore they that never knew they were without God, never yet enjoyed him ; and they that never knew they were actually in the way to hell, did never yet know the way to heaven : nay, there will not o;ily be a knowledge of this diftance and loft eftate ; tut afFeclions anfwerable. Can a man find himfelf on the brink of hell, and not tremble ? Or find he hath loft his God, and his foul, and not cry out 1 am undone ? 6. Here is alfo pre-fuppofed, a fuperior moving caufe, elfe we fhould all Hand ftiil, and not move a ftcp forward towards our reit ; no more than the inferior wheels in the watch would fur, if you take away the fpring, or the firft mover. '. This is God. If God - move I. 2. The Saints Everlafting Reft. 13 move us not, we cannot move. Therefore it is a moft necetfary part of our chriftian wifdom, to keep our fub- ordination to God, and dependance on him : to Be ilill in the path where he walks, and in that way where his Spirit doth moft ufually move. 7. Here is pre-fuppofed, an internal principle of life in the perfon. God moves not man like a (lone, but by enduing him firft with life, not to enable him to move without God, but thereby to qualify him to move himfelf, in fubordination to God, the firft mover. 8. Here is pre-fuppofed alfo, fuch a motion as is rightly ordered and directed toward the end. Not as motion or labour brings to reft : Every way leads not to this end : but he whofe good:>efs hath appointed the end, hath in his wifdom, and by his fovereign authority, appointed the way. Chrifl i>, tlie door, the only way to this Reft. Some will allow nothing elfe to be called the way, left it derogate from Chsift. The truth b, Chrift is the only way to the Father : yet faith is the way to Chrift; and gofpel obedience, or faith anr. works, the way for thofe to walk in, that are in C.hn!l.~ 9. There is fuppofed alfo, a ftrong and conftant rno- tion, which may reach the end. The lazy world, that think all too much, will find this to their'coft one day. They that think lefs ado might have ferved, do bat :-- proach Chrift for making us fo much to do. They that have been mcft holy, watchful, painful to get to heaven. find when they come to die, all too little : we fee daily the beft Chriftians, when dying, repent their negli- gence : I never knew any then repent his holinefs an.d diligence. It would grieve a man's foul to fee a muki- tude of mrftakcn fmners lay out their care and pains for a'thing of nought, and think to have eternal falvation with a with, if die way to heaven be not far hardjr than the world imagines, Chrift and his apoftles knew . not the way: for they have told us, That "the kiv,,- dom of heaven fuffereth violence ; that the gate is ftrait, and the way is narrow; and we muft drive, if we will nter ; for many fhall feck to enter, and not be able," (which implies the faintnefs of their feeking, and that they put not ftrength to the wotk;) and " that the righteous themfelves are fcarcely faved." I have feen this doctrine alfo thrown by with co:-.- t^mpt by others, who fay, What ! do ye fct us a'wmx- B ire, n 14 The Saints Everlafling Reft. I. 2. ing for heaven ? Doth our duty do any thing ? Hath not Chrift done all? Is not this to make him a half Saviour, and to preach the law?" Anf. It is to preach the law of Chrift; his fubjecls are not lawlefs ; it is to preach duty to Chrift. None was a more exa<5l requirer of duty or hater of fin, than Chrift. Chrift, hath done, and will. do all his work; and therefore is a perfect Saviour; but yet leaves us a work too : he hath paid ail the, price, and left us none to pay ; yet he never intended his purchafe Ihould put us into an abfolute title to glory, in point of law, much lefs into immediate poffeffion. He hath purchased the crown to beftow, only on condition of believing, deny- ing all for him, fuffering with him, perfevering and overcoming. He hath purchafed juftification to bertow, only on condition of our believing, yea, repenting and believing ; though it is Chrift that enableth us alfo to perform the condition, it is not a Saviour offered, but received alfo, that muft fave.: it is not the blood of Chrift Ihed only, but applied alfo, that muft fully deli- ver : nor is it applied to the juftification or falvation of a fleepy foul. Nor dothChrift carry us to heaven in a chair of fecurity. Or righteoufnefs, which the law of works requireth, and by which it is fatisfied, is wholly in Chrift, and not one grain in ourfelves : nor muft we dare to think of patching up a legal righteoufnefs of Chrift's and our own together.; that is, that our doings can be the leaft part of latisfaclion for our fins. But yet ourfelves muft. perfonally fulfil the conditions of the new covenant ; and fo have the perfect evangelical righ- teoufnefs, or never be faved by Chrift's righteoufnefs. Therefore fay not, it is not -duty, but Chrift : for it is Chrift in a way of duty. As duty cannot do it without Chrift, fo Chrift will not do it without duty. And as this motion muft be ftrong, fo muft it be con- ftant, or it will fall fhort of Heft. To begin in the fpirit, and end in the flefh, will not bring to the end of the faints. Men, as holy as the beft of us, have fallen off. Read but the promifes, Rev. ii. and iii. To him that overcomclh. Chrift's own difciples muft be com- manded to continue in his love, and that by keeping his commandments : and to abide in him, and his word in them, and he in them. See John xv. 4, 5, 6, 7, 8, o, 10. CHAP. 1. 3- The Saints Everlafting Reft, 15 CHAP. III. WHAT THIS REST CONTAINETH* I. J_ H E R E is contained in this Reft, 1. A reflation from Motion or Action. Not from all action, but of that which implies the abfence of the end. When we have obtained the haven, we have; done failing : when we are at our journey's end, we have done with the way. Therefore prophefying ceafeth, tongues fail, and knowledge fhall be done away, that is, fo far as it was imperfect; There fhall be no more prayer, becaufe no more neceffity, but the full enjoy- ment of what we prayed for. Neither fhall we need to fail, and weep, and watch any more, being out of the reach of fin and temptations. Nor will there be any ufs for inftructions and exhortations : preaching is done. The miniftry of man ceafeth : facrarnents ufelefs : the labourers called in, becaufe the harveft is gathered : the unregenerate paft hope, the faints paft fear, for ever. Much lefs fhall there be any need of labouring for infe- rior ends, as here we do ; feeing they all fhall devolve themfelves into the ocean of the ultimate end, and the le/Ter good be fwallowed up in the greateft. 2. This reft containeth a perfect freedom from all the evils that accompanied us through our courfe, and which neceifarily follow our abfence from the chief good : befides our freedom from thofe eternal flames, which the neglecters of Clrrift muft endure. , There is no fuch thing as grief and forrow known there : nor is there fuch a thing as a pale face, a languid body, feeble joints, unable infancy, decrepid age, peccant humours, painful ficknefs, griping fears, confuming care, nor whatfoever deferves the name of Evil. Indeed a gale of groans and fighs, a ftream of tears, accompanied us to the very gates and there bade us farewel for ever. " We did weep and lament when the world did rejoice ; but our forrow is turned into joy, and our joy {hall no man take from us." 3. This Reft containeth the high eft degree of perfec- tion, both of foul and body. This qualifies, them to enjoy the glory, and thoroughly to partake the fweet- nefs of it. Were the glory never fo great, and them- felves not made capable of it, it would be little to them, B 2 But 16 The Saints Everlafting Reft. I. 3. But the more perfeft the appetite, the Aveeter the food. The more mufical the ear, the more perfect the foul, the more joyous thofe joys, and the more glorious is that glory. Nor is it only finful imperfection that is removed, nor only that which is the fruit of f;n, but that which adhered to us in our pure nature. There is tar more procured by Chrift than was loft by Adam. It is the mifery of wicked men here, that all without them is mercy, but within them a heart full of fin, (huts the door againft all, and maks them but the more mifera- ble. When all is well within, then all is well indeed. Therefore will God, as a fpecial part of his faints' hap- pinefs, petftcl themfelves as well as their condition. 4. This Peft ccntaineth, as the principal part, our neareft fruition of Gcd. As all good whatfoever is comprifed in God, and all in the creatures are but drops of this ocean; fo all the glory of the Blefled is cnn;- prifed in their enjoyment of God : and if there be any mediate joys here, they are but drops from this. If men and angels IhouKl ftudy to fneak the bleflednefs of that eftate in one word, what can they fay beyond this, That it is the neareft e-joymsnt of God r S;iy, They have God: and you fay, they have all that is worth hrvving. O the full joys offered to a believer in tint one fentence of Chrift's ! 1 woukl not for all the world that verfe had been left out of the Bible: "Father, I will that thofe whom thou haft given me, be with me where I am, that they may behold my d'lory, which thou haft given me," John xvii. 24. Every wore! is full of life and joy. If the Queen or" Sheba had cunfe to fay of Solomon's glory, " Happy are thy mn, happy are thcfe thy fervants, that (tand continually be- fore thee, and that hear thy wifdom ;" then fure they that ftand continually before God, and fee his glory, and the glory of the Lamb, are fomewhat more than happy; to them will Chrifi " give to eat of the tree of life, which is in the midft of the paradife of God," Rev. ii. 7. 5. This Reft contained! a fweet and confUnt aclion of t all the powers of the foul and body in this fruition, of God. But great will the change of our bodies and fenfes be ; even fo great, as now we cannot conceive. If grace makes a chriOian differ fo much from what he was, that the chrilliar. could fay to his companions, Ego I. 3. The Saints EverMing Reft. 17 Ego nan fum ego: Jam not the man I was ; how much more will glory make us differ ? We may then fay, much more, This is not the body I had, and thefe are not the fenfes I had. Yet becaufe we have' no other name for them, let us call them fenfes ; call them eyes and ears, feeing and hearing, but conceive, that as much as a body fpiritual, above the fun in glory, ex- ceedeth thefe frail, noifome, difeafed lumps- of fleib, that we now carry about us ; fo far fhall our fenfe of feeing and hearing exceed thefe we now pofTefs : for the change of the ienfes maft be conceived proportion- able to the change of the body. And doubtlefs as God advanceth our fenfes, and enlarged) our capacity : fo will he advance the happinefs of thofe fenfes, and fill up with himfelf all that capacity. And certainly the body fhould not be raifed up, if it fhould not fhare of the glory: for as it hath fhared in the obedience) and fufferings, fo lhall it alfo do in the bleflednefs ; and as Chrift bought the whole man, fo (hall the whole par- take of the everlafting benefits of the purchafe. And if the body fhall be thus employed, O how fhall the foul be taken up ! As its powers and capacities are greateft, fo its actions are ftrongeft, and its enjoyments fweeteit. As the bodily fenfes have their proper apti- tude and action, whereby they receive and enjoy their objects ; fo doth the foul in its own action, enjoy its own object 3 by knowing, by thinking, and remember-^ ing; by loving, and by delightful joying: by thefe eyes it fees, and by thefe arms it embraceth. If it might be laid of the difciples with Chrift on earth, much more of them that behold him in his glory, " Blefied are the eyes that fee the things that you fee, and the ears that hear the things that you hear ; for many princes and great ones have defired (and hoped) to fee the things that you fee and have not feen them," &c. Matt. xiii. 16, 17. , r Knowledge, of itfelf, is very defirabte. As far as the rational foul exceeds the feniitive, fo far the delights of a philofopher, in difcovering the fecrets of nature, and knowing the myftery of fciences, exceeds the de- lights of the glutton, the drunkard, and of all volup- tuous fenfualiils, whatfoever; fo excellent is all trntb. What then is their delight, who know the God of truth ? What would I not give, fo that all the uncer- B 3 tain 1 8 The Saints Everlafting Reft. I. 3. t:iin principles in Logic, Natural Philofophy, Meta- phyiics, and Medicine, were but certain ? And that my dull, obfcure notions of them were but quick and clear f O what then fhould I not perform, or part with, to en- joy a clear and true apprehenfion cf the moft true God ! How noble a faculty of the foul is the Underftanding ? It can compafs the earth ; it can meafure the fun, moon, ftars, and heaven ; it can foreknow each eclipfe to a minute, many years before : yea, but this is not the top of all its excellency, it can know God, who is infinite, who made all thefe ; a little here, and much more here- after. O the wifdom and goodnefs of our blefled Lord ! He hath created the undemanding with a natural bias to truth and its object : and to the prime Truth, as its prime object : and left we fhould turn afide to any crea- ture, he hath kept this as his own divine prerogative, net communicable to any creature, viz. to be the prime truth. Didft thou never look fo long upon the Son of God, ' till thine eyes were dazzled with his aftonifhing glory? and did not the fplendor o f it make all things below feem black and dark to thee, when thou lookedft down ag?.in, (efpecially in thy day of fuffering for Chrift, when he ufually appears moft manifeftly to his people ?) Didft thou never fee " one walking in the midft of the rkry furnace with thee, like the Son of God ?" If thou know him, value him as thy life, and follow on to know him ;. and thou (halt know incomparably more than this. O I if I do but renew thy grief, to tell thee what thou once didft feel, but now halt loft ; I counfel thee to " remember from whence thou art fallen, and repent and do the firft works, and be watchful, and ftiengthen the things which remain:" and I dare pro- mile thee, (becaufe God hath promifed) thou (halt fee and know that which here thine eye could not fee, nor thy undertiariding conceive. Believe me, Chriftians, yea believe God ; you that have known moft of God in Chrift he-re, it is as nothing to that you fhall know; it icarce, in companion of that, deferves to be called knowledge. The difference betwixt our knowledge now, and our knowledge then, will be as great as that between our fldhly bodies now, and our fpiritual bodies then. For as thefe bodies, fo that knowledge muft ceafe, tha.t a more perfect may fucceed. Our filly, childifh I. 3. The Saints Everlafling Reft. 19 childifh thoughts of God, which now is the higheft we car, reach to, muft give place to a more manly know- ledge. Marvel not therefore, how it can be life eternal to know God, and his Son Jeius Chrift.: to enjoy God and his Chrift is eternal Life, and the Soul's enjoying is in knowing. They that favour only of earth, and have no way to judge but by fenfe, and never were ac- quainted with this knowledge of God, think it a poor happinefs to know God. Let them have health and wealth, and worldly delights, and take you the other. Alas, poor men ! they that have made trial of both, do not envy your happinefs : O that you would come near and tafte, and try as they have done, and then judge ; then continue in your former mind, if you can. For our parts, we fay with that knowing Apoftle, (tho* the fpeech may feem prefumptuous) i John v. 19, 20, " We know that we are of God, and the whole world lieth in wickednefs. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true ; and we are in him that is true, in his Son Jefus Chrift. This is the true God, and eternal life." The Son of God is come, to be our head and fountain of life, and hath given us an under/landing that the foul may be made capable to know Htm (God) that is true, the prime of truth ; and -we are brought fo near in this enjoyment, that ive are in him that is true: we are in Him, by being in bis Son Jcfus Chr'i/l : This is the true God, and fo the fitted object for our under- ftanding, and this knowing of him, and being in him, in Chr\ft> is eternal life." And doubtlefs the memory will not be idle in th blefled work. If it be but by looking back, to help the foul to value its enjoyment. Our knowledge will be enlarged, not diminifhed ; therefore the knowledge of things paft fliall not be taken away. From that height, the faint can look behind him and before him : and to compare paft with prefent things, muft needs raife ia the bleifed foul an unconceivable fenfe of its condition. Te ftand on that mount, whence we can fee the wilder- nefs and Canaan both at once ; to ftand in heaven, and look back on earth, and weigh together in the balance, how muft it tranfport the foul, and make it cry out, Is this the purchafe that coft fo dear as the blood of Chrift } O bfcffed 20 The Saints Everlafting Reft. I. 3. O blefled price, and thrice blefTed love ! Is this the end . of believing ? Is this the end of the Spirit's workings ? Have the gales of grace blown me into fuch an harbour ? Is it hither that Chrift hath enticed my foul? O blefled way, and thrice bleffed end ! Is this the glory which the fcriptures fpoke of, and minifters preached of fo much ? Now 1 fee the gofpel indeed is good tidings, even Tidings of great joy to all nations ! Is my mourn- ing, my fading, my heavy walking, groanings, com- plainings, come to this ? Are all my affliclions and fears, all Satan's temptations and the world's fcorns come to this ? O vile nature, that refilled fuch a blefs- ing ! Unworthy foul ! Is this the place thou cameft fo unwillingly to ? Was the world too good to lofe ? Didft thou ftick at leaving all, denying all, and fuflfer- ing any thing for this ? O falfe heart ! that had almoft betrayed me to eternal flames, and loft me this glory ! O bafe flefh ! that would needs have been pleafed tho' to the lofs of this felicity ! Didft thou make me to queftion the truth of this glory ? Didft thou draw me to difturb the Lord ? My Soul, art thou not alhamed that even thou ciidft queftion that love that hath brought thee hither ? That thou waft jealous of the faithfulnefs of thy Lord ? That thou fufpecledft his love, when thou ihouldeft have only fufpecled thyfelf ? That thou . ciidft not live continually tranfported with thy Saviour's love ? And that ever thou. quenchedft a motion of his Spirit ? Art thou not afhamed of all thy hard thoughts of fuch a God ? Of all thy mif-interpreting thofe pro- vidences, and repining at thofe ways that have fuch an end ? Now thou art convinced, that the ways thou call- edft hard, and the cup thou calledft bitter, were necef- fary : that thy Lord meant thee better than thou would ft believe ; and that thy Redeemer was laving thee, as well when he crofled thy defires, as when he granted them ; as well when he broke thy heart, as when he bound it up. No thanks to thee, for this crown, but. to Jehovah and the Lamb for ever! . Thus, as the memory of the wicked will eternally promote their torment, to look back on the fin com- mitted, the grace refilled, Chrift neglected, and time loft : fo will the memory of the faints for ever promote their joys. But I. 3. The Saints Everlafting Reft. 21 But O the hill, the near, the fweet enjoyment, is that of the affections, love and joy: it is near, for love is the eflence of the foul, and love is the eflence of God. " God is Love, and he that dwelleth in Love, dwelleth in God, and God in him." The acting of this affection wherefoever, carrieth much delight with it ; efpecially when the object appears deferving, and the affection is ftrong. But uhat will it be, when per- fect affections fhali have the ftrongeil perfeifl acting upon the mod perfect object ! Now the poor foul complains, O that I could love Chrift move ! but I cannot, alas, I cannot : yea but then thou canft not choofe but love him !- I had almoft faid, Forbear if thou canft. Now thcu knoweft little of his amiablenefs, and therefore loved little : then thine eye will affect thy heart, and the continual viev.-ip.g of that perfect beauty, will keep thee in continual ravifhmer.ts of love. Now thy falva- tion is not perfected, nor alHhe mercies purchafed, yet given in ; but when " the Top (lone is fet on, thou (halt with fhoutings cry, Grace, grace !" Chriftians, doth it r,ow ftir up your love, to remember all the experi- ences of his love : to look back upon a life of mercies ? Doth not kindnefs melt you ? And the fun fhine of di- vine goodnefs warm your frozen hearts? What will it do then, when you (hall live in love, and have all in him, who is all ? O the high delights of love ! of this love ! The content that the heart findeth in it ! The fatisfadtion it brings along with it! Surely love is both work and wages. And if this were all, what a high favour that God will give us leave to love him! That he will vouchfafe to be embraced by fuch arms that have embraced fin before him ! But this is not all. He returned love for love : nay, a thoufand times more : as perfect as we (hall be, we cannot reach his meafure of love. Chrif- tian, thou wilt then be brim-full of love ; yet love as much as thou canft, thou {halt be ten thoufand times more beloved. Doft thou think thou canft over-love Him? What, love more than love itfelf! Were the arms of the Son of God open upon the crofs, and an open paiTage made to his heart by the fpear ? And will not his arms and heart be open to thee in glory ? Did he begin to love before thou loveft, and will he not continue now ? Did he love thee an enemy ? thee a fin- 22 The Saints Everlafting Reft. I. 3. ner? thee who even loathed thy felt" ? and own thee when thou didft difclaim thyfelf ? and will he not now unmeafurably love thee a.fon? thee a perfect faint; thee who returned love for love ? Thou waft wont in- jurioufly to queftion his love; doubt of it now if thou- canft. As the pains of hell will convince the rebellious fmner of God's wrath, who would never before believe it : fo the joys of heaven will convince thee thoroughly ef that love which thou \vouldft fo hardly be per&iaded of. He that in iove wept over the old Jerufalem near her ruins ; with what love will he rejoice over the new Jerufalem in her glory ? Methinks I fee him groaning and weeping over dead Lazarus,, till he forced the Jews that ftood by to fay, Behold how he loved bim ! Will lie not then much more, by rejoicing over us, make all (even the damned, if they fee it) lay, Btlold hotv he loveth them ! Here is t-he heaven of heavens ! the fruition of God ; in thcfe mutual embracements of love, doth it confift. To love and be beloved : " Thefe are the everlafting arms that are underneath : his left hand is under their heads, and with 1 his right hand doth he embrace them." Stop here and think awhile what a ftate this is. Is it a fmall thing to be beloved of God ? To be the fon, the fpoufe, the love, the delight of the King of Glory ? Believe this, and think on it: thou fhalt be eternally embraced in the arms of that love which was from ever- lafting and will extend to everlafting ; of that love, which brought the Son of Gnd's love from heaven to- earth, from earth to the crofs, from the crofs to the grave, from the grave to glory : that love which was weary, hungry,, tempted, fcorned, fcourged, buffeted, fpit upon, crucified, pierced ; which did faO:,- pray, teach, heal, weep, fweat, bleed, die: that love will eternally embrace them. When perfed created iove, and moft peifect uncreated love meet together, O that blefled meeting ! It will be like Jofeph and his bre- thren, who lay upon one another's necks weeping : it will break forth into pure joy; not a mixture of joy and forrow : it will be loving and rejoicing, not loving and forrowing: yet will it make Pharaoh's (Satan's) court to ring, with the news, that Jofeph's brethren are come ! that the faints are arrived fafe at the bofom of Chrift, out of the reach of hell for ever. And I. 3. The Saints Everlafting Reft. 23 And now are we not left in the Apoftle's admiration ? < What (hall we fay to thefe things?" Infinite love muft needs be a myftery to a finite capacity. No won- der, if angels defire to pry into the myftery ; and if it be the ftudy of the faints here, " to know the height, and breadth, and length, and depth of this love, tho* it pafleth knowledge:" this is the Saints' Reft in the fruition of God by lore. Laftly, The affedion of Joy hath not the leaft fhare in this fruition. The inconceivable complacency which the bleffed feel in their feeing, knowing, loving, and being beloved of God. The delight of the fenfes here, cannot be known by expreffions, as they are felt : how much lefs this joy? this is "the white ftone which none knoweth, but he that receiveth :" and if there be any joy which the ftranger meddleth not with, then furely this above all, is it. All Chrift's ways of mercy tend to, and end in the Saints' joys. He wept, forrow- ed, fuffered, that they might rejoice; he fendeth the Spirit to be their comforter. He multiplieth promjfes. He difcovers their future happinefs, that their joy might be full ; he aboundeth to them in mercies of all forts. " He maketh them to lie down in green paftures, and- leadeth them by the ftill waters :" yea, " openeth to them the fountain of living waters, that their jey may be full, that they may thirft no rriore, and that it may fpring up in them to .eyerlafting life ;" lie caufeth them to fuffer, that he may caufe them to rejoice ; and chaften- eth them that he may give them reft ; and maketh them (as he did himfelf) " to drink of the brook in the way, that they may lift up the/head," Pfalm ex. 7. And left after all this they ihould negleft their own comforts, he maketh it their duty, commanding them to rejoice in . him alwavs. And he never brings them into fo low a condition, wherein he leaves them not more caufe of joy than of forrow. And hath the Lord fuch a care for us here; where the bridegroom being from us we muft mourn ? O ! what will that joy be, where the foul being perfectly prepared for joy, and joy prepared by Chritl for the foul, it lhall be our work or bufinefs, eternally to rejoice ? And it feems'the Saints' joy (hall be greater than the damned's torment : for their torment is the torment of .creatures, "prepared for the devil and his angels;'* but 24 The Saints Everlafting Reft. I. 3. but our joy is " the joy of our Lord," even our Lord's own joy fhall we enter. " And the fame glory which the Father giveth him, doth the Son give them," John xvii. 22. " And to fit down with him on his throne, even as he is let down on his Father's throne," Rev. iii. 21. Thou that now fpendeft thy days in forrow, \vho knoweft no garments but fackcloth, no food but the bread and water of afflictions, what fayeft thou to this great change ? From all forrow to more than all joy ! Thou poor foul, who prayeft for joy, complained for want of joy, then thou (halt have ful'l joy, as much as thou canft hold, and more than ever thou thoughteft on, or thy heart defired. And in the mean time, walk carefully, watch con- ftantly, and then let God meafure out thy times and degrees of joy. It may be he keeps them till thou haft more need : thou mayeft better lofe thy comfort, than thy fafety : as the joy of the hypocrite, io the fears o the upright, are but for a moment. '*' Weeping may endure for a night, but joy cometh in the morning." O blefled morning ! Poor drooping foul, how would it fill thee with joy now, if a voice from heaven (hould aflure thee of thy part in thefe joys ? What then will thy joys be, when thy actual poffeiTion ihall convince thee of thy title : when the angels lliall bring thee to Chrift, and when Chrift (hall (as it were) take thee by the hand and lead thee into thy purchafcd poficfiion ! Wilt thou not be almoft ready to draw back, and to fay, What I, Lord! 1, the unworthy neglecler of thy grace ! and flighter of thy love ! Muft I have this glo- ry ? " Make me an hired fervant, 1 am no more wor- thy to be called a fon." But love will have it io: therefore muft thou enter into his ;oy. And it is not thy joy only : it is a mutual joy, as well as mutual love. Is there fnch joy in heaven. at thy converfion, and will there be none at thy -glorification ? Will not the angels welcome thee thither, and congra- tulate thy iafe arrival ? Yea, it is the joy of Jefus Chrift : for now he hath the end of his labour, fuffer- ii\g, dying, when we have our joys ; " when he is glorified in his faints, and admired in all them that be- lieve." We are his feed, and the fruit of his foul's tra- vai], I. 3. The Saints Everlafting Reft. 25 vail, which when he feeth, he will be fatisfied :" lie will rejoice over his purchafed inheritance, and his people (hall rejoice in him. Yea, the Father himfelf puts on joy too, in our joy: as we grieve his Spirit, and weary him, with our iniqui- ties ; fo he is rejoiced in our good. O how quickly here doth he fpy a returning prodigal, even afar off? How doth he run and meet him, fall on his neck, and kifs him ? This is indeed a happy meeting : but nothing to the joy of that lad and great meeting. And now look back upon all this: I fay to thee, as the angel to John, " What haft thou fcen :" Or, if yet thou perceive not, draw nearer, come up higher, "Come and fee ;" doft thou fear thou haft been all this while in a dream ! Why, " Thefe are the true fayings of GOD." Doft thou fear (as the difciples.) that thou hail feen but a ghoft inftead of Chrift ? A fhadow iuftead of Reft ? Come near, and feel : a fhadow contains not thofe fubftantial bletlings, nor refts upon fuch a. fure word of promife, as you have feen thefe do. Go thy way now, and tell the difciples, and tell the drooping fouls thou meeteft with, that thou haft, in this glafs, fedn -heaven ; that " the Lord indeed is rifen, and hath here appeared to thee:" and behold he is gone before MS into reft ; and that he is now preparing a place for them, and will come again, and take them to himfeif, that " where he is, there they may be alfo." But alas ! my fearful heart dares fcarce proceed : me- thinks 1 hear the Almighty's voice, laying to me, as to Elihu, Job xxxviii. 2,^ ' ' Who is this that darkeneth coimfel by words without knowledge ?" ' But pardon, O Lord, thy fervant's fin : I have not pried into unrevealed things, nor curiouily fearched into thy counfels : but indeed I have dishonoured thy hoii- nefs, wronged thine excellency, diigraced thy faints' glory, by my difproportionable pourtraying : 1 will- be- wail from my heart, that my apprehtnfions are fo dull, iny thoughts fo mean, my affedtions fo ftupid, and my expreffions fo low. But I have only heard by the hear- ing of the ear: O let thy fervant fee thee and pofiefs thefe joys, and then I fhall have more fuitable conceiv- ings, and Ihall p,ive thee fuller glory. " 1 have now uttered that 1 uncferftood not ; things too wonderful for me, which I know not. Yet I believed, and therefore C fpake." 26 The Saints Everlafting Reft. I. 4. fpake." Remember with whom thou haft to do: what canft thou expect from duft, from corruption, but de- filement? Our foul hands will leave, where they touch, the marks of their uncleannefs : and moft on thofe things that are moft .pure. " 1 know thou wilt be fanc- tified in them that come nigh thee, and before all the people thou wilt be glorified :" and if thy jealoufy ex- cluded from that land of reft, thy fervants Mofes and Aaron, becaufe they fanftified thee not in the midft of Ifrael ; what then may I expect ? But though the weak- nefs be the fruit of my own corruption : yet the fire is from thine altar, and the work of thy commanding. I looked not- into thine ark, nor put forth my hand unto it without thee. O therefore wafh away thefe ftains aifo in the blood of the Lamb. CHAP. IV. The four great PREPARATIVES to our REST. HAVING thus (hewed you a fmall glimpfe of that refemblance of the Saints' Reft, which 1 had feea in the gofpel-glafs ; it follows, that we proceed to view a little the blefied Properties of this Reft. And why doth jny trembling heart draw back ? Surely the LarU is not now fo inaccefiible, nor the way fo blocked up, as when the law and curfe reigned. Wherefore, find- ing the flaming fword removed, I fliall lo.ok again into the paradife of our God. And firft, Let us confider the great preparations : for the porch of this temple is exceeding glorious. Let us obferve, 1. The moft glorious coming of the Son of God. 2. His raifing .our bodies, and uniting them again with the foul. 3. His folemn .proceedings in their judgment, where they fhall be juftified before all the world. 4. His enthroning them in glory. i. And well may the coming of Chrift be reckoned with thofe ingredients that compound this precious Reft: for to this end it is intended ; and to this end it is of apparent neceflity. For his people's Gike he fanflified himfelf to his office : for their fake he came into the jiu, fuffered, died, rofe, afcen/fed: and for their I. 4. The Saints Everlafting Reft. 27 fake it is that he will return. To this end will Chrift come again to receive his people to himfelf, " that where He is there they may be alfo," John xiv. 3. He that would come to fuffer, will furely come to triumph : and he that would come to purchafe, will furely come to poflefs. But why ftayed he not with his people while he was here ? Why ? Muft not the Comforter be lent ? Was not the work on earth done? Mult he not receive the recempenfe of reward, and enter into his glory? Muft he not take poffeffion in our behalf : Muft he not go to prepare H place for us ? Muft he not intercede with the Father, and plead- his fuffenngs, and be filled with the Spirit to fend it forth, and receive authority to fub- due his enemies ? Our abode here is fhort : if He had ftayed on earth, what would it have been to enjoy him for a few days, and then die? But he hath more in heaven to dwell among; even the Spirits of thejuft of many generations there made perfect. O what a day will that be, when we who have been kept prifoners by the grave, (hall be fetched out by the Lord himfelf: when Chrift /hall come from heaven to plead with his enemies, and fet his captives free ? It will not be fuch a coming as his firft was, in meannefs, and poverty, and contempt ; he will not come to be fpit upon and buffeted, and fcorned, and crucified again ; he will not come, O carelefs world, to be flighted by you any more. * And yet that coming, which was in infirmity and reproach for our Hikes, wanted not its glory. If the angels of heaven muft-be the meffengers of that coming, as being tidings of joy to all people : and the heavenly hoft muft accompany his nativity, and muflr praife God with that folemnity ; O with what fhoutings will angels and faints at that day proclaim, " Glory to God, and peace and good- will towards men !" If the ftars in heaven muft lead men to come to worfhip a child in a manger, how will the glory of his next appearing conftrain all the world to acknowledge his fovereignty ? If when he was in the form of a fervant, they cried out, " What 'manner of man is this, that both wind and fea obey -him ?" What fhall they fay when they fhall fee him coming in his glory, and the heavens and earth obey him ? " Then fhall appear the fign of the Son of Mail in heaven, and then (hall all the tribes of the earth G 2: mourn, 23 The Saints Everlafting Reft. I. 4. mourn, and they Ihall fee the Son of Man coming in the clouds of heaven, with power and great glory." . This coming of Chritl is frequently mentioned in the Prophets, as the great fnpport of his people's fpjrits till then. And whenever the ApofUes would quicken to c'aty, or encourage- to patient waiting, they ufually did it by mentioning Chrid's coming. Why then do we :;ot ufe more this cordial coftfi deration, whenever we war.t fupport and comfort ? Shall the wicked and pro- fane with inconceivable horror behold him and cry out, \onder is he whofe blood we neglected, whqfe grace v,s refilled, whole government we caft off! And*" mall rut. the faints, with inconceivable gladnefs, cry out : is he whofe blood redeemed us, whofe fpirit cleanfed us ! Yonder cc :r..j he in whom vre milled, and now we fee he hath not deceived our truft: he for v. :.o;n we long waited, and now we fee we have not waited in vain. Oh how iLonld it then be the character of a Chriltian, " To wait lor the Son of God frorn heaven, whom he raifed from the dead, even Jeius which delivered us from the wrath to come?" I Thef. i. 10. And with all faithful diligence to prepare to meet our Lord with joy. And feeing his coming is of purpofe to be glorified in his Sntnls, anil admired in all them that lelleif, what thought ihould glad our hearts more than the thought of that day? A little while indeed we have not " feen him, but yet a little while and we shall fee him," for he hath laid, " 1 will not le%re you comfoi tlcfs, but v.ill come unto you." We were com- foitlefs, ihould he not come ? And while we daily gaze and look up to htaven after him, let us remember what the angels faid, "This fame Jefus which is taken up from you into heaven, fhall fo come in like manner, as ye have feen him go into heaven." Let every Chriltian, that heareih and readeth, fay Conies' and our Lord him- feif faith, "Surely, 1 come quickly. Amen. Even fo, come Lord Jeius./'' The fecond ftream that leadeth to paradife, is that great work of Jeius Chrift, in raifing our bodies from the dtift, uniting them again unto the foul. What, faith the Atheift, Shall all theie fcattered bones and duft be- er me a man? Thou fool, doft thou difpute againft the power of the Almighty? Doft thou object difficulties to infinite flrength, Thou blind mole: Thou little piece I. 4. The Saints EverJafting Reft. '2,9 piece of creeping, breathing clay. But come thy war, let me take thee by the hand, and with reverence (as Elihu) plead for GOD; and for that power whereby 1 hope to rife, Seeft thou this great maffy body of the earth ? Upon what foundation doth it (land ? Seeft tbou this vaft ocean of waters ? What limits them, and why do they not overflow and drown the earth? Whence is that conftant ebbing and flowing of her tides ? Wilt thou fay, from the moon or other planets ? And whence have they that influence: 1 Muft thou not come to a Caufe of caufcs, that can do all things ? And doth not reafon require thee, to conceive of that Caufe as a per- fect intelligence, and voluntary agent, and not fuch a blind worker and empty notion as that nothing is, which thou called nature ! What thinkeft thou ? is not that power able to effect thy refurreftion, which doth all this ? Is it not as eafy to raife the dead, as to make Tieaven and earth, and all out of nothing ? But if thou be unperfuadable, all I fay to thee more is as the pro- phet to the prince of Samaria (2 Kings, vii. 19.) " Thou lhalt fee that day with thine eyes," but little to thy com- fort ; for that which is the day of relief to the Saints, (hall be a day of vengeance on thee. Come then fellow-chriftians, let us commit thefe car- cafes to the duft : that prifon (hall not long contain them. Let us lie down in peace and take our reft; it will not be an everlafting r.ight nor endlefs fleep. What if we go out of the troubles and ftirs of the world, and enter into thole chambers of dufi, and the doors be (hut upon us, and we hide ourfelves, as it were, for a little moment, "until the indignation be overpaft ? Yet, behold the Lord cometh out of his place, to punifti the inhabitants of the earth for their iniquity;" and then the earth (hall citfclofe us, and the dull (hall hide us no more. As fure as we awake in the morning, when we have flept oat the night, fo fine Ihall we then awake. Lay down then cheerfully this lump of corruption ; thou (halt undoubtedly receive it again in incorruption. Lay down freely this terreftrial, this natural body; thou (halt receive it again a celeftial, a fpiritual body. Tho' thou lay it down with great difhonour, thou (halt receive it in glory; and though thou art feparated from it through weaknefs, it fhall be raifed again in mighty C 3 power. 3*o The Saints Everlalling Reft. I. 4, power. When the trumpet of God fhall found the call, Come away: Rift ye Dead ; who ihall then ftay behind ? Who can refill the powerful comniand of our Lord ? When He ihall call to the Earth and Sea, Earth, Sea, give up thy Dead! the firft that ihall be called are the faints that fleep ; and then the faints that are alive fhall be changed. For " they which are alive and re- main till the coming of the Lord Hiail not prevent them \vhich are afleep. For the Lord himfelf foall defcend from heaven with a fhcut, with the voice of the arch- angel and with the trump of God ; and the Dead in Chrifl ihall rife firft. Then they which are alive, and remain, fhall be caught up together with them in the clouds, to meet the Lord." 'Triumph now, O Chrif- tian in thefe promifes ; thou (halt Ihortly triumph in tbe : r performance. For this is the day that the Lord will make ; " We ihall be glad and rejoice therein." The grave that could not keep our Lord, cannot keep us ; he arofe for us, and by the fame power will caufe us to ariie. " For if we believe that Jefus died, and role again ; even fo them alfo which flept in Jefus, will God bring with him." Therefore let our hearts be glad, and our glory rejoice, and our flefh alfo reft in hope ; for he will not leave us in the grave, nor fuffer us ftill to fee corruption. Yea, " therefore, let us be iUdfaft, unmoveable, always abounding in the work of the Lord, forasmuch as we know our labour is not in v.iin in the Lord. The third part of this prologue to the Saints' Reft, Is the iblemn procefs at their judgment, where they fhall firft themfelves be juftified ; and then with Chrift judge the world. All the world muft there appear, young and old, of all eftatcs and nations, that ever were from the cr^arinn to that day. The judgment ihall be fet, and the Nooks opened, and the book of life produced; *' and the dead fhall be judged out of thofe things, which were written in the books, according to their works, and whofoever is not found written in the Book of life, is caft into the lake of fire." O terrible ! O joyful day; Terrible to thofe that have not watched, hut forgot the coming of their Lord ! Joyful to the .Saints, whofe waiting and hope was to- fee this day I Then i'nall the world behold the goodnefs and feverity of the Lord : on them who perifii, Severity; but to his chofen, I. 4. The Saints Everhifling Reft. 31 chofen, Goodnefs. When every one muft give account of his Itewardihip, and every talent of time, health, wit, mercies, affliction, means, warnings, mull be reck- oned for. When the fins of youth, and thofe which they had forgotten, and their fecret fins (hall all be laid open before angels and men : when they (hall fee all their friends, wealth, old delights, all their confidence and falfe hopes forfake them. When they (hall fee the Lord Jefus whom they neglected, whofe word they dif- obeyed, whofe minifters they abufed, whofe fervants they hated, now fitting to judge them : when their own confidences (hall cry out againft them, and call to their remembrance all their mifdoings. Remember at fuch a time fuch or fuch a fin ; at fuch a time Chrift fued hard for thy converfion ; the minifter preffed it home to thy heart, thou waft touched to the quick with the word ; thou didft purpofe returning, and yet thou didft caft off all. . O which way will the wretched finner look ! O who can conceive the thoughts of his heart ? Now the world cannot help him; his old companions cannot help him ; the faints neither can nor will ; only the Lord Jefus can ; but there is the mifery, he will not ; nay, without violating the truth of his word, he cannot ; tho* otherwife, in regard of his abfolute'povver, he might. The time was, finners, when Chrift would, and you would not ; and now, fain would you, and he will not. What then remains, but to cry to the mountains, " Fall on us ; and to the hills, cover us from the prefence of him that fits upon .the throne !" But all in vain ! For thou haft the Lord of mountains and hills for thine enemy, whofe voice they will obey, and not thine. Sinner, make not flight of this ; for as thou liveft (ex- cept a thorough change prevent it) thou fhalt fhortly to thy unconceivable horror fee that day. Poor, carelefs finner, 1 did not think here to have faid fo much to thee ; but if thefe lines fall into thy hands, " I charge thee before God, and the Lord Jefus Chrift, who fhall judge the quick and the dead at his appearing, and his kingdom :" that thou make hafte and get alone, and let thyfelf fadly to ponder thefe things! afk thy heart, Is this true, or is it not? Is there Inch a. day, and muft I fee it? What do I then? Is it rot time, full time, that I had made fure of Chrift and comfort long ago ? Should 1 fit ftill another day, 32 The Saints Everlafting Reft. I. 4. who have loft fo many ? Friend, I profefs to thee, from the word of the Lord, that of all thy fweet fins, there will then be nothing left, but the fting in thy confcience, which will be never out through all eternity. But why trembled thou, O gracious foul ? He that would not overlook one Lot in Sodom: nay, that could do nothing till he went forth ; Will he forget thee at that day? Thy Lord " knoweth how to deliver the godly out of temptation, and to referve the unjuft to the day of judgment to be punifhed :" he knoweth how to make the fame day the greateft terror to his foes, and yet the greateft joy to his people. " There is no con- demnation to them that are in Chrift Jefus, who walk not after the fleth, but after the Spirit." And, "who fhall lay any thing to the charge of God's elect ?" Shall the Law ? Why, " Whatfoever the law faith, it faith to them that are under the law ; but we are not under the law, but under grace: for the law of the fpirit of life, which is in Chrifl Jefus, hath made us free from the law of fin and death !" Or (hall Con- fcience ? We were long ago " juft ified by faith, and fo have peace with God, and have our hearts fprinkled from an evil confcience ; and the Spirit bearing witnefs with our fpirits, that we are the children of God. It is God that juftifieth, who fhall condemn ?" If our judge condemn us not, who (ball ? He that faict to the adulterous woman, " Hath no man condemned thee ? Neither do T condemn thee :" he will fay to' us, (more faithfully than Peter to him) "Tho' ail men deny thee or condemn thee, 1 will not. Thou haft confeffed me before men, and I will confefs thee before my Father, and the angels in heaven." What inexpreffible joy may this afford a believer! Our dear Lord fhall be our Judge ! will a man fear to be juxlged by his deareft friend, by a brother, by a father? or a wife by her own hufband ? Did he come down, and fuffer, and weep, and bleed, and die, for thee and will he now condemn thee ? Was he judged, and condemned, and executed in thy flead, and now will he condemn thee ? Hath it coft him fo dear to fave thee ? And will he now deftroy thee ? Hath he done the moll of the work already, in justifying, preferving, and perfecting thee ? and will he now undo all again ? O what I. 4. The Saints Everlafling Reft. 33 O what an unpardonable fin is Ui\belief, that will charge our Lord with fuch abfurdities ? Well then, fellow Chriftians, let the terror of that day be never fo great our Lord cfan mean no ill to us in all. Let it make the devils tremble ; and the wicked tremble ; but it Ihall make us leap for jo/. And it muft needs aiFecl us deeply with the fenfe of our mercy and happinefs, to behold the contrary condition of others. To fee mod of the world tremble with terror, wjiile we triumph with joy ; to fee them trufl into hell, when we are proclaimed heirs of the kingdom ; to fee our neighbours, that lived in the fame towns, came to the fame congre- gations, dwelt in the fame houfes, and were efteemed more honourable i'-n the world than ourfelves ; now fo differenced from us, and by the Searcher of hearts eter- nally feparated. This, with the great magnificence and dreadfulnefs of the day, doth the Apoftle pathetically exprefs, in 2 Theft", i. 6, 7, 8, 9, 10. " It is righte- ous with God to recomper.ce tribulation to them th;it trouble you ; and to you who are troubled, reft with ws; when the Lord Jefus fhall be revealed from heaven with his m/ighty angels, in flaming fire, taking ven- geance on them that know not God, and obey not the gofpel of our Lord Jefus Chrilt ; and who fhall be puni fiied with everlafting dellrucYion from the prefence ot 'the Lord, and from the glory of his power." And row is not here enough to make that day a welcome day, and the thoughts of it delightful to us ? But yet there is more. We (hall be fo far from the dread of that judgment, that ourfelves (hall become the judges. Cbrift will take his people, as it were into commiffion with him ; and they fhall fit and approve his righteous judgment. " Do you not know that the faints fhall judge the \v . Id?" Nay, " Know you not that we fhall judge angels?" Surely, were it not the word of Chrill that fpeaks it, this advancement would feem incredible, yet even Enoch the feventh from Adam prophefied of this, laying, " Behold the Lord ccmeth, with ten thoufami of his faints, 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 fpceches, which ungodly firmer* have 34 The Saints Everlafting Reft. I. 4. have fpoke againft him," Jade 14, &c. Thus fhall the Saints be honoured, and the "righteous have dominion in the morning." O th.it the carelefs world were but " wife to confider this, and that they would confider their latter end !" That they would be now of the fame mind, as they will be when they fhall fee " the heavens pafs away with a noife, and the elements melt with fervent heat ; the earth alfo, and the works that are therein be burnt up ?" When all (hall be on fire about their ears and all earthly glory confumed. " For the heavens and the earth which are now, are refcrved vmto fire againft the day of judgment, and perdition of ungodly men. Seeing then all thefe things flmll be dilforVed, what manner of perfons ought ye to be-in all holy converfation and godlinefs ; looking for, and hafting to the coming of the day of God ; wherein the heavens being on fire, fhall be diffolved, and the ele- ments melt with fervent heat." The fourth antecedent to the Saints' advancement is, their folemn coronation, and receiving into the king- dom. For as Chrift, their he;\d, is anointed both king and pried ; fo under him arc his people made unto God both kings and priefts : " To reign, and to offer praifes for ever," Rev. v. 10. "The ciown of righteoufnefs, which was laid 1 up for them, fhall by the Lord, the righteous judge, be given them at that day," 2 Tim. iv. 8. " They have been faithful to the death, and therefore fhall receive the crown of life*" and according to the improvement of talents here* fo {hall their rule and dignity be enlarged. So that they are not dignified with empty titles, but real dominion. For " Chrift will take them and fet them down with himlelf, on his own throne ; and will give them power over the nations, even as he received of his Father. And will give them the morning ftar." The Lord himfelf will give l.-em pofleffion with thefe applauding expreffions ; " Well done, good and faithful fervant, thou haft been faithful over a few things, I will make thee ruler over rnany things ; Enter thou into the joy of thy Lord." And with this folemn and bleiled proclamation fhall he en- throne them ; " Come, yc bleifed of my Father, inherit the kingdom prepared for you, from the foundation of the world." Every word is full of life and joy. (Come!) This is the holding forth of the golden fceptre ; I. 4. The Saints Everlalhng Reft. 35 fceptre; to warrant our approach unto this glory. Come now as near as you will ; fear not the Bethflie- mite's judgment: for the enmity is utterly taken away. This is not fuch a Come as we were wont to hear, Come take up your crofs, and follow me: though that was fweet, yet this is much more. [Te bleffed} Bleffed indeed, when that mouth (hall fo pronounce us. For though the world hath accounted us accurfed, yet certainly thofe that he bleffeth are bleffed ; and thofe whom he curfeth, only are curfed ; and his bleffing (hall not be revoked. But he hath bleffed us, and it (hall not be revoked. But he hath bleffed us, and we (hall be bleffed. [Of my Father] Bleffed in the Father's love, as well as the Son's ; for they are one ; the Father hath teftified his love, in fending Chrift, accepting his ranfom ; as the Son hath alfo teftified his. [Inherit] No longer bond-men, nor .fervants only, nor children under age, who differ not in poffeffion, but only in the title, from fervauts; but, now we are heirs of the kingdom, co-heirs with Chr'tjl* [The kingdom'] No lefs than the kingdom! Indeed to be King of kings, and Lord of Jords, is our Lord's -own title; but to be kings and reign with him, is ours ; the fruition of this kingdom, is as the fruition of the light of the fun, each hath the r.hole, and the reft neverthelefs. [Prepared for you] God is the Alpba^ as well as the Omega of our bleffednefs. 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 counfel ; for the execution whereof Chrift has yet to make a further preparation '[For you] Not for believers only in general, but for you in particular. [From the foundation of the ivorld.~\ Not only from the promife after Adam's fall, but from eternity. But a difficulty arifeth in our way. In what fenfe is our improvement of our talent, our well-doing, our overcoming, our labouring, vifiting, feeding Chrift in his little ones, alledged as a reafon of our coronation and glory ? Is it not the purchafed pofleffion, and mere fruit of Chart's blood ? If every man muft be judged according to his works, and receive according to what they have done in the flefn, whether good or evil; if "' God will render to every man according to his deeds," Horn. ii. 6, 7. And give eternal life to all men, if they patiently 36 The Saints Everlafting Reft. I. 4. patiently continue in well-doing; if he will give right to the tree of life, Rev. xxii. 14. and entrance into the city, to the doers of his commandments ; and if this laft abfolving fentence be the compleating of our jufti- fication ; and fo " the doers of the law be juftified," Rom. ii. 13. Then, what is become of free-grace ? Or juftification by faith only ? Or the fole rightequfcefs of Chrift to make us accepted ? 1 anf\ver, 1. Let not the names of men draw thee one way or another, or make thee partial in fearching for the truth ; but call not doctrine unfound, becaufe it is theirs ; nor found becaufe of the repute of the writer. 2. Know this, That as an unhumbled foul is far ?pter to give too much to duty and perfrmul righteoui net's, than to Chrift ; fo an humble, felf-denying Chrift ian is as likely to err on the other hand, in giving lefs to duty than Chrift hath given, and laying all the work from himfelf on Chrift, for fear of robbing Chrift of the honour ; and fo much to look at Chrift without him, and think he fhould look at nothing in himfelf; that he forgets Chrift within him. 3. Our giving to Chrift more of the work than fcrip- ture doth, or rather our afcribing it to him out of the fcripture way, doth but dilhonour, and not honour him ; and deprefs, but not exalt his fre^ grace : while we deny the inward fanclifying work of his fpirit, and extol his free juftification, which are equal fruits of his merit, we make him an imperiecl faviour. 4. But to arrogate to ourfelvcs any part of Chrlft's prerogative, is moft defpetate of all, and no dotfrine more directly overthrows the gofpel, than that of jufti- fication by merits of our own, or by the works of the law. And thus we have feen the Chriftian fafely landed in puradife ; and conveyed honourably to his Reft. Now let us a little further view thofe manfions, coniider his privileges, and fee whether there be uny glory like unto this glory. CHAP. I. 5. The Saints Everlafting Reft. 37 CHAP. V. THE EXCELLENCIES OF OUR REST. LET us fee more immediately from the pure foun- tain of the fcriptures what further excellencies this Reft affbrdeth. And the Lord hide us in the clifts of the rock, and cover us with the hands of indulgent grace, while we approach to take this view ! And firft, it is a moft fmgular honour of the Saints' Reft, to be called the put-chafed pojjeffion ; that is, the fruit of the blood of the Son of God ; yea, the chief fruit ; yea, the end and perfection of all the fruits of that blood. Surely Love is the moft precious ingre- dient in the whole compofition ; and of all the flowers that grow in the garden of love, can there be brought one more fweet than this Love ? Greater love thau this there is not, to lay down the life of the lover. And to have this our Redeemer ever before our eyes, and the livelieft fenfe and frefheft remembrance of that dying, bleeding love ftill upon our fouls ; Oh how will it fill our fouls with perpetual ravifhments, to think that in the ftreams of this blood, we have fwam thro' the violence of the world, the fnares cf Satan, the Inducements of the flefti, the curfe of the law, the wratli of an offended God, the accufations of a guilty con- fcience, and the doubts and fears of an unbelieving heart, and are parted through allj and arrived fafely at the prefence of God ! Now we are ftupifkd with vile and fenfelefs hearts, that can hear all the (lory of this love, and read all the fufferings of love ; and all with dulnefs, and unaffedednefs. He cries to .us, "Behold and fee, Is rt nothing to you, O all that pafs by ? Is there any forrow litce unto my forrow ?" And we will fcarce hear or regard the voice ; or turn afide to view the wounds of him who healed our wounds at fo dear a rate. But oh, then our perfected fouls will feel as well as hear, and with feeling apprehenfions flame in love for love. Now we fet his piclure wounded and dying before our eyes, but can get it no nearer our hearts, than if we believed nothing of what we read. But theft, when the obftructions between the eye and the under- ftanding are taken away, and the paffage opened be- tween the head and the heart, furely our eyes will ever- D laftingly 38 The Saints Everlafting Reft. I. 5. laftingly affecl our heart; and while we view with one eye, our flain-revived Lord, and with the other eye, our loft-recovered fouls, thefe views will eternally pierce us, and warm our very fouls. And thofe eyes through which folly hath fo often ftolen into our hearts will let in the love of our deareft Lord forever. We fKall then leave thefe hearts of ftone and rock, behind us, and the fin that here fo clofe befet us, and the fottifii unkindnefs that followed us fo long, ftiall not be able to follow us into glory. But we fhall behold, as it were, the wounds of love, with eyes and hearts of love for ever. Now his heart is open to us, and ours fhut to him ; but when his heart fliall be open, and our hearts open, Oh the ble/fed congrefs that will then be ! What a paffionate meeting is there between our new- rifen Lord, and the firft fmful woman that he appears to ! How doth love ftruggk for expreffions ? And the ftrained fire fhut up in the bread, drives to break forth ? Mary ! faith Chrift ! Matter ! faith Mary ! and pre- lently ftie clafps about his feet, having her heart as near to his heart as her hands were to his feet. What a meeting of love then will there be, between the new glorified faints, and the glorious Redeemer ! But I am here at a lofs, my apprehenfions fail me, and fall too fliort. Only this 1 know, it will be the fingular praife of our inheritance, that it was bought with the price of blood : and the fingular joy of the faints, to behold the purchafer and the price, together with the poffeflion : neither will the views of theVounds of love renew our wounds of forrow ; he whofe firft words after his refur- reclion were to a great finner, Woman, e Lamb for ever. When we fiiall fee Tunoch walking with God ; Noah enjoying the end of his fingularity ; Jofeph of his integrity ; Job of his patience ; Hezekiah of his uprightnefs ; and all the Saints the end of their faith. O happy day, when I fhall depart out of this crowd and fink, and go to that fame council of fouls ! 1 know that Chrift is All in All, and T, 5. The Saints Everlafting Reft. 43 and that it is the prefence of God that maketh heaven to be heaven. But yet it much fweeteneth the thoughts of that place to me, to remember that there are fuch a multitude of my mod dear and precious friends in Chrift : " with whom I took fweet counfel, and with \vhom 1 went up to the houfe of God, who walked with me in the fear of God, and integrity of their hearts : in the face of whofe conversations there was written the name of Chrift, whofe fenfible mention of his excellencies hath made my heart to burn within me. To think that fuch a friend that died at fuch a time, and fuch a one at another time, and that all thefe are entered into Reft , and we fhall furely go to them. It is a queftion with fome, Whether we fhall know each other in heaven or no ? Surely, there fhall no knowledge ceafe which now we have ; but only that which implieth our imperfection. And what imperfec- tion can this imply ? Nay, our prefent knowledge fhall be increafed beyond belief: it fliall indeed be dene away, but as the light of ftars is done away by the rifing of the fun ; which is more properly doing away of our ignorance than our knowledge ; indeed we fhall not know each other after the flefh ; but by the image of Chrift, andfpiritual relation, and former faithfulnefs in improving our talents : beyond doubt, we fhall know and be known. Nor is it only our old acquain- tance, but all the Saints of all ages, whofe faces in the flefh we never faw, whom we fhall there both know, and comfortably enjoy. Yea, and Angels as well as Saints, will be our blefled acquaintance. Thofe who now are willingly minifterial fpirits for our good, will willingly then be our companionsin joy for the perfecting of our good: and they who had fuch joy in heaven for our convcriion, will gladly rejoice with us incur glorification, I think, Chriftian, this will be a more honourable afiem- bly, than ever you have beheld; andamore happy Society than you were ever of before. Then we fhall truly fay, as David, " I am companion of all them that fear Thee ; when we are come to Mount Sion, and to the City of the Living God, the Heavet.ly Jerufalem, and to an innume- rable Company of Angels : to the general affembly, and church of the firft born, which are written in heaven, and to God the Judge of all, and to the fpirits of juft 44 The Saints Everlafling Reft. I. 5. men made perfect, and to Jefus the Mediator of the New Covenant." So then I conclude, This is one fm- Jular excellency of the Reft of heaven, That we are 'Ho-TU-citizfns with the Saint s t and of the houfehold of God. 4. Another excellent property of our Reft will be, that the joys of it are immediately from God, JVeJkall fee Go& face to face ; and ftand continually in his pre- fence ; and confequently derive our life and comfort immediately from him. Whether God will make ufe of any creatures for our fervice then ; or if any, of what creatures, and what ufe; is more than I yet know : but it is certain, that at leaft our greateft joys will be immediate, if not all. Now we have nothing at all immediately, but at the fecond or third hand, or how many who knows ? From the earth, from man, from fun and moon, from the influence of the planets, from the miniftration of Angels, and from the Spirit of Chrift ; and doubtlefs. the farther the ftream runs from the fountain, the more impure it is. It gathers fome defilement from every unclean channel it paffeth thro'. Though it favours not in the hand of Angels, of the imperfections of fmners, yet it doth of the imperfetfion of creatures ; and as it comes from man, it favours of both. How quick and piercing is the word in itfelf! Yet many times it never enters, being managed by a feeble arm. O what weight and worth is there in every pafiage of the blefied gofpel ! Enough, one would think, to enter and force the dulleft foul, and wholly poflefs its thoughts and affections : and yet how oft doth it drop as water upon a ftone ? The things of God which we handle, are divine : but our manner of hand- ling is human : and there is little or none that ever we touch, but we leave the print of our fingers behind us ; but if God fhould fpeak this word himfelf, it would be a piercing, melting word indeed. If an angel from heaven ftiould preach the gofpel, yet could he not deliver it according to its glory ; much lefs we, who never faw what they have feen, and keep this treafure in earthen veflels. The comforts that flow through fermons, facraments, reading, conference, and creatures, are but half comforts ; in comparifon of thofe which the Almighty fhall fpeak with his own mouth> and reach forth with his own hand. The Chrif- I. 5. The Saints Everlafling Reft. 45 tian knows by experience now, that his mod immediate joys are his fweeteft joys ; which have lead of man, and are moft directly from the Spirit. That is one reafon, 1 conceive, why Chriftians, who are much in fecret prayer and meditation, are men of greateft life : becaufe they are nearer the well-head, and have all more immediately from God himfelf. And that 1 con- ceive to be the reafon, why we are more indifpofed to thofe feeret duties, and can eafier bring our hearts to hear, and read, than to fecret prayer, felf-examinatton, and meditation ; becaufe in the former is more of man, and in thefe we approach the Lord alone, and our na- tures draw back from the moft fpiritual duties. Not that we fhould therefore caft off the other, and neglect any ordinance of God : to live above them while we ufe them, is the way of a Chriftian. But to live above ordinances fo as to live without them, is to live without the goverment of Chrift. It is then we fhall have light without a candle ; and a perpetual day without the fun : " for the city hath no need of the fun, neither of the moon to fhine in it ; for the glory of God doth lighten it, and the Lamb is the light thereof, Rev. xxi. 23. Nay, There fhall be no night there, and they need no candle, nor light of the fun, for the Lord God giveth them light, and they fhall reign for ever and ever." We fhall then have reft without fleep, and be kept from cold without our cloathing, and need no fig- leaves to hide our fhame ; for God will be our Reft, and Chrift our cloathing, and fhame and fin will ceafa together. We fhall then have health without phyfic, and ftrength without the ufe of food ; for the Lord God will be our ftrength, and the light of his counte- nance will be health to our fouls and marrow to our bones. We fhall then (and not till then) have enlight- ened underftandmgs without Scripture, and be governed without a written law. For the Lord will perfect his law in our hearts, and we fhall be all perfectly taught of God ; his own Will fhall be our law, and his own face fhall be our light for ever. We fhall then have communion without facraments, when Chrift fhall drink with us of the fruit of the vine, that is, refrefh us with the comforting vine of immediate fruition, in the king- dom of his Father. 5. A 46 The Saints Everlafting Reft. I. 5. 5. A further excellency of this Reft is this : it will be a fuitable Reft: fuited, i. To our natures. 2. To our defires. 3. To our necefllties. 1. To our natures. If fuitablenefs concur not with excellency, the bell things may be bad tons : for it is not that which makes things good in themfelves, to be good to us. In our choice of friends, we oft pafs by the more excellent, to chufe the more fuitable. Every good agrees not with every nature. The choiceft dain- ties which we feed upon ourfelves, would be to our beafts, as an unpleafing, fo an infufficientfuftenance. Now here is fuitablenefs and excellency conjoined. The new nature of the Saints doth fuit their fpirits to this Reft : and indeed their holinefs is nothing elfe but a fpark taken from this element, and by the Spirit of Chrift kindled in their hearts, the flame whereof, as mindful of its divine original, doth ever mount aloft, and tend to the place from whence it comes. Gold and earthly glory, temporal crowns and kingdoms, could not make a Reft for Saints. As they were not redeemed with fo low a price fo neither are they endued with fo low a nature. As God will have from them a fpiritual worfhip, fuitable to his own fpiritual being ; fo will he provide them a fpiritual Reft, fuitable to his people's fpiritual nature. A heaven of the knowledge of God, and his Chrift ; and a delightful complacency in that mutual love, and everlafting rejoicing in the fruition of our God, a per- petual finging of his high praifes : this is a heaven for a Saint ; a fpiritual Reft, fuitable to a fpiritual nature. Then we fhall live in our element. We are now as the fifti in fome fmall veflel of water, that hath only fo much as will keep him alive ; but what is that to the full ocean ? We have a little air let into us, to afford us breathing : but what is that to the fweet and frefh gales upon mount Slon ? We have a beam of the fun to lighten our darknefs, and a warm ray to keep us from freezing ; but then we (hall live in its light, and be revived by its heat for ever. 2. It is fuitable to the defires of the Saints : for fuch as is their nature, fuch are their defires ; and fuch as their defires, fuch will be their Reft. Indeed we have now a mixed nature ; and from contrary principles, arifc I. 5. The Saints Everlafting Reft. 47 arife contrary defires. But it is the defires of our re- newed nature which this Reft is fuited to. Whilft our defires remain corrupt and mifguided, it is far greater mercy to deny, yea, to deftroy them, than to fatisfy them ; but thofe which are fpiritual, are of his own planting and lie will furely water them, and give the increafe. He quickened our hunger and thirft for righ- teoufnefs, that he might make us happy in a full fatis- faction. Chriftian, this is Reft aftr thy own heart : it con- taineth all thy heart can wifh, that which thou longed for, prayeft for, laboured for, there thou fhalt find it all. Thou hadft rather have God in Chrift, than all the world ; why there thou fhalt have him. Defire what thou canft, and afk what thou wilt, as a Chriftun, and it fliall be given thee ; not only to half of the kingdom, but to the enjoyment of both kingdom and king. This is a life of both defire and prayer ; but that is a life of fatisfaftion and enjoyment. 3. This Reft is fuitable to the Saints' necefllties alfo, as well as their natures and defires. It contains what- foever they truly wanted : not fupplying them with grofs created comforts, which, like Saul's armour on David, are more burthen than benefit : but they fliall there have the benefit without the burthen ; and the pure fpirits extracted (as it were) fhall make up their cordial, without the mixture of any drofTy or earthy fubftance. It was Chrift, and perfect holinefs, which they mod needed, and with thefe fhall they be fupplied. 4. Another excellency of our Reft will be this, that it will be abfolutely perfect and compleat ; and this both in the fincerity and univerfality of it. We fhall then have joy without forrow, and reft without wearinefs : as there is no mixture of our corrup- tion with our graces, fo no mixture of fufferings with our iblace ; there is none of thofe waves in that harbour, 'which now tofs us up and down. To-day we are well, to-morrow lick ; to-day in efteem, to-morrow in difgrace ; to-day we have friends, to-morrow none ; nay, we have wine and vinegar in the fame cup. If re- velations ihould raife us to the third heaven, the meflen ger,of Satan muft prefently buffet us : but there is none of this incoaftancy in hcaren. If perfect love cafts out fear; 48 The Saints Everlafting Reft. I. 5. fear ; then perfect joy muft needs caft out forrow, and perfect happinefs exclude all the relicks of mifery. There \vill be an univerfal removal of all our evils. And though the pofitive part be the fweeteft, and that which draws the other after it, even as the rifing of the fun excludes the darknefs ;. yet is not the negative part to be flighted, even our freedom from fo many and great calamities. Let us therefore look over thefe things more punctually, and fee what it is that we fhall here reft from. In general, it is from all evil. Particularly, Fitjl, from fin. Secondly, fufFering. Fir/}, It excludeth nothing more directly than fin ; whether original, and of nature ; or atfual, and of con- verfation ; for " there entereth nothing that defileth, or worketh abomination, nor that maketh a lye." What reed Chrift have died, if heaven could have contained imperfect fouls ? " For to this end came he into the world, that he might put away the works of the Devil." His blood and the Spirit have not done all this, to leave us after all, defiled. For what communion hath light with darknefs ? And what fellow/hip hath Chrift with Belial ? He that hath prepared for fin the torments of hell, will never admit it into the bleffednefs of heaven. Therefore Chriftian, never fear this ; if thou be once in heaven s thou (halt fin no more. Is not this glad news to thee, who haft prayed and watched, and la'ooured againft it fo long ? I know if it were offered to thy choice, thou would ft rather chufe to be freed from fin, than to be made heir of the world. Thou fhalt have thy defire : thofe vile temptations, which thou couldft no more leave behind thee, than leave thy- felf behind thee, fhall be now left behind for ever. If they accompany thee to death, they cannot proceed a ftep further. Thy underftanding fhall never more be troubled with darknefs : ignorance and error are incon- fiftent with this light. Now thou walkeft like a man in twilight, ever afraid of being out of the way ; but then will all darknefs be difpelled, and our blind under- ftandings fully opened. O what would we give to know clearly all the pro- found myfteries in the doctrine of redemption, of jufti- tication, of the nature of grace, of the divine attributes ! What would we give to fee all dark Scriptures made plain, to fee all feeming contradictions reconciled ! When L 5. The Saints Everlading Red. 49 When glory hath taken array the veil from our eves, a'l this will be known in a moment; we fhall then fee clear- ly into all the controveriies about doftrine or difciplme that now perplex us. The pooreft Chriftian is prclb-.v.ly there a more perfect divine, than any are here. We are now through our ignorance fubjecT: to fuch mutability* that in points not fundamental, we change as the moon ; but when once our ignorance is perfectly healed, then lliall we be fettled, refolved men ; then Ihall our re- proach be taken from us, and we fhall never change our judgment more. Our ignorance now doth lead us into error, to the grief of our more knowing brethren, to the disturbing the church's quiet, to the fcandalizing ot others, and weakening ourfelves. How many a faithful foul is feduced into error ! Loth they are to err, God knows ; and therefore read and pray, and yet err Rill. And in lefTer and more difficult points, how can it be otherwise ? Can it be expected, that men void of learning an-1 flrength of parts, unftudied and untaught, fhould atthj firil onfet know thole truths, which they are aimed in- capable of knowing at all? When the greateil divines of cleareft judgment acknowledge fo much difficulty, that they could almo:l find in their hearts, fome times to profefs them quite beyond their reach ? But O thaC happy approaching day, when error fhall vaniih away for ever, when our understanding fhall be filled with God himfelf, whofe light will leave no darknefs in us ! His face (hall be the Scripture, where we ihali read the. truth : and himfelf inftead of teachers and counfellors, to perfect our understandings, and acquaint us with himfelf. No more error, no more fcandai to others, no more difquiet to our own fpirit, no more millaken zeal, for falfehood. Many a good man hath here in his mif- tiken zeal, been a meuns to deceive and pervert his bre- thren ; and when he fees his own error, cannot again tell how to undeceive them : but there we ihall all con- fpire in one truth, as being one in Him who is the truth. And as we lliall reft from all the fin of our under - {landings, fo of our wills, affections, and converfation. We Ihall no more retain this rebelling principle, which is Itill withdrawing us from God. We ihall no more be Oppreffed with the po'.vs.: of -Tem.f il re'orn^.fien of life, without this 60 The Saints Everlafting Reft. I. 6. this new life wrought in the foul, may procure our fur- ther delufion, but never our falvation. But by what acts doth this new life difcover itfelf ? The firft work I call Conviction, which comprehends the knowledge of what the Scripture fpeaks againft fin and finners ; and that this fcripture which fpeaks fo, is the word of God himfelf. It comprehends alfo, fome knowledge of ourfelves, and our own guilt, and an ac- knowledgement of the verity of thofe confequences, which from the plague of fin in us, and threats in fcripture, conclude us miferable. 2. As there muft be Conviction, fo alfo fenfibility. God works on the heart, as well as the head : both were corrupted and out of order. The principle of new life doth quicken both. All true fpiritual know- ledge doth pafs into the affections. The great things of fin, of grace, and Chrift, and eternity, which are of weight, one would think to move a rock ; yet fhake not the heart of the carnal profeflbr, nor pierce his foul to the quick : though he fhould be a constant preacher of them to others, yet they little affect himfelf: when he is preffing them upon the hearts of others, you would little think how infenfible is his own foul : his invention procureth him zealous and moving expressions, but they cannot procure him anfwerable affections. The things that the foul is thus convinced and icnfible of, are efpecially thefe : i. The Evil of Sin. The finner is made to 'know :ind feel, that the fin which was his delight, is a more loathfome thing than toads or ferpents, and a greater evil than plague or famine, or any other calamities : it being a breach of the righteous law of the moil high God, difhonourable to Him, and deilructive to the finner. Now the finner reads and hears the reproofs of fin, as words of courfe ; but when you mention his fin, he feels you fpeak to his very heart, and yet is contented you fhould fliew him the word : he was wont to marvel, what made men keep fuch a liir againll fin, what harm it was for a man to take a little pleafure : he law no fuch heinoufnefs in it. But iiow the cafe is altered ; God hath opened his tyes, to fee its inexprdSible vilcnefs. 2. The I. 6. The Saints Everlading Reft. 61 2. The Soul in this great work is convinced and fenfible, as of the evil of fin, fo of its own mifery by reafon of fin. They who before read the threats of God's Law, as men do the ftories of foreign wars ; now find it is their own ftory, and perceive they read their own doom, as if they found their names written in the curfe, or heard the Law fay, as Nathan, Thou art the man. The wrath of God feemed to him, but as a. ftorm to a man in a dry houfe : but now he finds the difeafe is his own, and feels the pain in his own bowels. In a word, he finds himfelf a condemned man, dead and damned in point of law, and that nothing was wanting but mere execution to make him abiblutely and irrecoverably miferable. Whether you will call this a work of the Law or Gofpel, it is a work of the Spirit wrought in fome meafure in all the regenerate : and though fome judge it unneceflary bondage, yet it is beyond my conceiving, how he fhould come to Chriil for pardon, that firfl found not himfelf guilty and condemned : The whole need not the ph^/ician, but they that are Jick. Yet I deny n^t, but the difcovery of the remedy as foon as the mi- fery, may prevent a great part of the trouble, and the diftincl: effect on the foul, to be wich much more difficulty difcerned ; nay, the actings of the foul are fo quick:, and oft fo confufed, that the dillincl order of thefe workings may not be apprehended or remembered at all : and perhaps the joyful apprehenfions of mercy may- make the fenfe of mifery the focner forgotten". 3. So doth the Spirit alfo convince the foul, of the creature's vanity and infufficiency. Every man naturally is a flat idolater, our hearts were turned from God in our firft fall ; and ever fince, the creature hath been our god : this is the grand fin of nature : when we fet up to ourfelves-a wrong end, we muft needs err in all the means. The creature is to every unregenerate man his god : he afcribeth to it the divine prerogatives, and alloweth it the higheft room in his foul, or if ever he come to be convinced of mifery, he fleeth to it as his faviour. Indeed God and his Chrift have ufually the name ; but the real expectations is from the creature, and the work of God is laid upon it. His pleafure, his profit, and his honour, is the natural man's Trinity ; ' F and 62 The Saints Eveflafting Reft. 1. 6. and his Self, that is thefe in Unity : indeed, it is that flefh that is the principal idol ; the other three are deified in their relation to ourfelves. It was our firft fin, to afpire to be as gods ; and it is thegreateft fm that runs in our blood, and is propagated in our nature from generation to generation. When God fhould guide us, we guide ourfelves ; when he fhould be our fovereign, we rule ourfelves. The laws which/ he gives us, we find fault with ; if we 'had had the making of them, we fhoul-d have made them otherwife : when he fhould take care of us, (and muft, or we perifh) we will eare for ourfelves ; when we fhould depend on him daily, we had rather keep our flock ourfelves, and have our portion in our own hands ; when we fhould fland at hi? difpofal, we fhould beat our own ; and when we fiiould fubmtt to his providence, we ufually quarrel at it ; as rf we knew better what is good for us than he, or how to difpofe all things mope wifely. This is the language of a carnal heart, tho' it doth not always fpeak out. When we fhould fludy God, we ftudy ourfelves ; when we fhould -mind God, we mind ourfelves ; when we fhould love God, tve love ourfelves; when we fhould truft God, we truft OUT- felves ; when we fhould honour God, we honour our- felves ; when we fhould aferibeto God, and admire him, we afcribe to, and admire ourfelves ; and inftead of God, we would have all men's eyes and dependance on -us, and all men's thanks returned to us, and would gladly be the only men oa earth, extolled and admired by all. And thus- we are naturally our own idols : but down falls this Dagon, when God does once renew the foul. It is the great bufinefs of that great work to bring the heart back to God. He convinceth the finner, i. That the creatures can neither be his god to make him : 2. Nor yet his Chrift, to recover him from his mifery, to reftore him to God who is his happinefs. This God doth, not only by preaching, but by providence alfo : becaufe words will hardly take off the raging fenfes, therefore doth God make his rod to fpeak, and con- ,tinue fpeaking, till the finner hear, and hath learned, this great leffon. This I, 6. The Saints Everlafting Red. 63 This is the great reafon why affli&ion doth fo ordi- narily concur in the work of converfion. Thefe real arguments which fpeak to the quick, will force a hear- ing when the mod powerful words are ilighted. When a (inner made his credit his God, and God iliall caft him into the loweft difgrace : or bring him that idolized his riches, into a condition wherein they cannot help him, or caufe them to take wings and fly away ; what a help is here to this work of conviction ! When a man that made his pleafure his god, whether eafe, or fports, or mirth, or company, or gluttony, or drunkennefs, or cloathing, or buildings : or whatfoever a ranging eye, a curious ear, a raging appetite, or a luftful heart could defire, and God {hall take thefe from him, or give him- their fting and curfe with them, and turn them into gall and wormwood, what a help is here to Conviflion ! When God fhall caft a man into a lang.uilhing ficknefs, and inflicT: wounds and anguifh on his heart, and ftir up againft him his own confcience, and then, as it were, take him by the hand, and lead him to credit, to riches, to pleafure, to company, to fports, or whatfoever was deareft to him, and lay, Now try if thefe can help you : can thefe heal thy wounded confcience ? Can they now fupport thy tottering cottage? Can they keep thy de- parting foul in thy body? or fave thee from mine ever- lafting wrath ? Will they prove to thee eternal plea- fures ? or redeem thy foul from the eternal flames ? Cry aloud to them, and fee now whether thefe will be in- ftead of God and his Chrift unto thee? O how this works with the fmner ! When fenfe itfelf acknowledged the truth, and even the flefh is convinced of the crea- ture's vanity. 4. The fourth thing that the foul is convinced and fenfible of, is the abfolute neceffity, the full fufficiency, and perfect excellency of Jefus Chrift. This conviction is not by mere argumentation, as a man is convinced of fome unconcerning confequen.ce by difpute : but alfo by the fenfc of our defperate mi- fery, as a man in a famine, by the neceffity of food ; or a man that has read, or heard his condemnation, is convinced of the abfolute neceffity of a pardon. Now the fmner finds himfelf in another cafe than ever he was aware of: he feels an infupportable burden upon him, F 2 and 64 The Saints Everlafting Reft. I. 6. and fees there is none but Chrift can take it off: he perceives that he is under the wrath of God, and that the law proclaims him a rebel and an out-law, and none but Chrift can make his peace : he is as a man purfued by a lion, that muft periih, if he find not prefent fanc- tuary : he feels the curfe doth lie upon him, and upon all he hath for his fake, and Chrift alone can make him blefied : he is now brought to this dilemma, either he muft have Chrift to juftify him, or burn in hell for ever : he muft have Chrift to bring him again to God, or be fhut out of his prefence everlaftingly. .And no wonder if he cry, as the martyr Lambert, None but Chrifl, none lut Ghrijl. It is not gold, but bread, that will fatisfy the hungry ; nor any thing but pardon, that will com- fort the condemned. All things are now but drofs and dung .' and 'what ive counted gain, is noiu but Icfs in con- farifon of Chriji : for as the fmner feeth his utter mifery, and the difability of himfelf, and all things to relieve him : fo he doth perceive, that there is no laving mercy out of Chrift. There is none found in heaven or on earth that can open the fealed Book fave the Lamb ; without his blood there is no remiflion, and without re- miflion there is no falvation. Could the finner now make any Ihift without Chrift, or could any thing elfe fupply his wants, and fave his foul, then might Chrift be disregarded.: but now he is convinced, that there is no other name, and the neceftlty is abfolute. 2. And as the foul is thus convinced of the neceflity of Chrift, fo alfo of his full fufficiency : he fees, tho* the creature cannot fave, and himfelf cannot, yet Chrift can. Tho' the fig-leaves of our own unrighteous Righ- teoufnefs are too fhort to cover our nakednefs, yet the Righteoufnefs of Chrift is large enough : ours is diipro- portionable to the juftice of the law, but Chrift's doth extend to every tittle : his fufferings being a perfect fatisfaclion to the law, and all power in heaven and earth being given to him, He is now able to fupply every one of our wants, and to fave to the uitermojl all that come to Him. 3. The Soul is alfo here convinced of the perfect ex- cellency of Jefus Chrift, both as he is confidered in relation to us ; both as he is the only way to the Father, and as he is the end, being one with the Father. Before, he L 6. The Saints Everlafling Reft. 65 he knew Chrift's excellency, as a blind man knows the light of the fun ; but now, as one that beholdeth his glory. And thus doth the Spirit convince the Soul. 4. After this fenfible conviction, the will difcovereth alfo its change ; and that in regard of all the fore- men- tioned objects. 1. The fin which the underflanding pronounceth evil, the will doth turn from, with abhorrence. Not that the fenfitive appetite is changed, or any way made to abhor its object ; but when it would carry us to fin againft God; this diforder and evil, the will abhorreth. 2. The mifery alfo which fin hath procured, as he difcerneth, fo he bewaileth. It is impoffible that the foul now living, fhould look either on its trefpafs againll God, or its own felf-procured calamity, without fome compunction. He that truly difcerneth, that he hath killed Chrift, and killed himfelf, will furely in fome meafure be pricked to the heart. If he cannot weep, he can heartily groan ; and his heart feels what his un- tlerftanding fees. 3. The creature he now renounceth as vain, and turneth it out of his heart with difdain. Not that he undetvalueth it or difclaimeth its ufe ; but its idolatrous abufe, and its unjuft ufurpation. There is a two-fold error very common in the de- fcriptions of the work of converfum. The one of thofe v, ho only mention the Tinner's turning from fin to God, without mentioning the receiving Chrift by faith.- The other of thofe, who only mention a fmner's believing, *nd then think they have faid all : nay, they blame them as legalifts, who make any thing but the bare believing of the love of God in Chrift to us, to be part of the work ; and would perfuade poor fouls to queition all their former comforts, and conclude the work to have been only legal, becaufe t4iey have made their change of heart and turning from fin, part of it; and have taken up part of their comfort from the reviewing of thefe. Indeed, fhould they take up here without Chrift, or take fuch a change inftead of Chrift, in whole or in part, the reprehenfion were juft. But can Chrift be the way, where the creature is the end ? is he not the F 3 only 66 The Saints Everlafting Reft. I. 6. only way to the Father? Can we feek to Chrift to reconcile us to God, while in our hearts we prefer the creature before him? in the foul of every unregeneratc man, the creature is both God and Chrift. Can Chrift be believed In, where our own righteoufnefs, or any other thing, is trufted in as our faviour ? The truth is ; a turning from the creature to God, and not by Chrift, is no true turning : fo believing in Chrift, while the creature hath our hearts, is no true believing. And therefore in the work of felf-exami- nation, whoever would find in himfelf a thorough fincere work, muft find an entire work ; even the one of thefe as well as the other. In the review of which entire work there is no doubt but his foul may take comfort. And it is not to be made fo light of, as moil do, that fcripture doth fo ordinarily put repentance before faith, and make them jointly conditions of the gofpel : which repentance con- tains thofe acls of the will before exprefled. It is true, if we take faith in the largeft fenfe, then it contains repentance in it ; but if we take it ftri as -well at flea veu. HAVING fhewed you thofe confiderations which will then aggravate their mifery. I am next to ihew you, their additional lodes, which will aggravate it. For as " godlinefs hath the promife both of this life, and that which is to come ;" and as God hath faid, " that if we firft feek his kingdom and righteoufnefs, all things elfe fhall be added to us :" fo alfo are the ungodly threat- ened with the lofs both of fpiritual and corporal bleiT- i'ngs : and becaufe they fought not firft Chrift's kingdom and righteonihefs, therefore fhall they lofe both it, and that which they did feek, and there fhall be taken from them even that little which they have. If they could but have kept their preient enjoyment, they would not have much cared for the lofs of heaven : but catching at the fhadow for the fubftance, they now find they have loft both : and that when they rejected Chrift, they rejected all things. If they had loft and forfaken all for Chrift, they would have found all again in him ; for he would have been all in all to them : but now they have forfaken Chrift for other things, they fhall lofe Chrift, and that alfo for which they did forfake him. But I will particularly open to you fome of their other loffes. r. They ihall lofe their prefent conceit of their in- fereft in God, and of his favour towards them, and of their part in the merits and iufterings of Chrift. This falfe belief doth now fupport their ibirits, and defend them from the terrors that would elfe feize upon them : fcut what will eafe their trouble when this is gone ? H 2 ' When 88 The Saints Everlafting Reft. II. 3, When they can believe no longer, they will be quiet no longer. If a man conceit that he is in fafety, his conceit may make him chearful till his mifery comes, and then both his conceit and comforts vanilh. There is none of this believing in hell ; nor any per- fuaiions of pardon or happinefs, nor any boafting of their honeily, nor juttif) ing themfelves. This was but latan's ftratagem, that being blindfold, they might fol- low him the more boldly ; but then he will uncover their eyes, and they (hall fee where they are. 2. Another addition to the mifery of the damned will be this : that with the lofs of heaven, they fhall lofe all their hopes. In this life, though they were threatened with the wrath of God, yet their hope of efcaping it did bear up their hearts. We can now fcarce fpeak with the vileft drunkard, or fwearer, or Icorner, but he hopes to be faved for all this. O happy world, if falvation were as common as this hope ; even thofe whole hellifh nature is written in the face of their converfation, whofe tongues plead the caufe of the devil, and fpeak the language of hell ; yet ftrongly hope for heaven, though the God of heaven has told 'hem no fuch (hall ever come there. Nay, fo llrong are men's hopes, that they will difp'ute the caufe with Chrift himfelf at judgment, and plead " their eating ;tnd drinking in his prefence, their preaching in his name, and catling out devils," (and thefe are more probable arguments than our baptifm, and common profeffion, and name of Chriftians,) they will ttifly deny that ever they neglected Chrt/i, in hunger, nakecfvefs, prifon, till Chrift confute them with the fentence of their condemnation. Though the heart of their hopes will be broken at their death, yet, it feems, they would fain plead for fuch hope at the general judgment. But, O the fad liate of thefe men, when they mud bid farewel to all their hopes ! When their hopes {hall all peiiih with them ! " The eyes of the wicked (hall fail, and their hope (hall be as the giving up of the ghoft." The giving up of the ghoft is a fit, but terrible refemblance of a wicked man's giving up his hopes. For Firft, as the foul departeth not from the body without the greatcft pain, fo doth the hope of the wicked depart. O the pangs that feize upon the foul of II. 3- The Sa5nts Everlafting Reft. 89 of a Tinner at death and judgment, when he is parting with all his hopes. Secondly, The foul departeth from the body fud- denly, in a moment, which hath there delightfully continued fo many years ; juft fo doth the hope of the wicked depart. Thirdly, The foul which then departeth, will never return to live with the body*m this world any more; and the hope of the wicked, when it departeth, taketh an everlafting farewel of his foul. A miracle of re- furrevStion (hall again conjoin the foul and body, but there fhall be no fuch miraculous refurrec"tion of the damned's hope. Methinks it is the moft doleful fpeclacle that this world affords, to fee an ungodly perfon dying ; his foul and hopes departing together ! With what a fad change he appears in another world ! Then if a man could but ipeak with that hopelefs foul, and afk it, Are ye now as confident of falvation as you were wont to be ? Do you now hope to be faved as foon as the molt godly ? O what a fad anfwer would he return ! O that carelefs fmners would be awakened to think of this in time ! If thou be one of them, who art reading thefe lines, I do here, as a friend, advife thee, that as thou wouldft not have all thy hopes deceive thee, when thou haft moft need r thou prefently. try them, whether they will prove current at the touch flone of the Scripture ; and if thou find them unfouud, let them go, ^whatfoever forrow they coft thee. Reft not till thou canft give a^rcafon of all thy hopes : till thou canft prove that they are hopes which grace, and not nature hath wrought ; that they are grounded upon Scripture-promifes ; that they purify thy heart ; that they quicken thy endeavours in godlinefs, ; that the more thou hope-It, the lefs thou iinneft, and the more painful thou art in following on thy work, and net grown more loofe and carelefs by the increafing of thefe hopes: that thou art willing to have them tried, and fearful of being deceived ; that they Mir up thy d< - fires of enjoying what thou hopeft for, and that deft, ~ ring thereof is the trouble of thy heart. There is a hope which is a fingular grace and duty : and there is a hope which is a notorious dangerous e felt : for what heart can now conceive, or what tongue exprefs the pains of thofe fouls that are under the wrath of God ? Ah, that ever blind fmners would wilfully bring themfelves to fuch unfpeakable mifery ! You will then be crying to Jefus Chrift, O mercy ! Oh pity ! Why, I do now in the name of the Lord Jefus cry to thee : Oh have mercy, have pity upon thine own foul ! Shall God pity thee, who wilt not be entreated to pity thyfelf ? If thy horfe fee but a pit before him, thou caoA fcarcely force him in ; and wilt thou fo ob- ftinately II. 5- The SaJnt s Everlafting Reft. 103 ftinately caft thyfelf into hell, when the danger is foretold thee ? Oh who can Jland before the Lord, and who can abide the fercenefs of his anger ? Methinks, thou fhouldft need no more words, but prefently caft away thy fins, and deliver up thyfelf to Chrift. Re- folve on it immediately, and let it be done, that I may fee thy face in Reft among the Saints. The Lord per* fuade thy heart to it without longer delay : but if thou be hardened unto death, and there be no remedy, yet do not fay another day, but that thou waft faithfully warned, and that thou hadft a friend that would fain have prevented thy damnation. CHAP. V. Thefecond Ufe : reprehending the general Negletl *f thit Re/i, and exciting to Diligence in feeling it. I COME now to the fecond ufe. If there be fo cer. tain and glorious a Reft, Why is there no more feeking after it ? One would think that a man that did but once hear of fuch unfpeakable glory, and did believe what he heard to be true, fhould be tranfported with defire after it, ftiould almoft forget to eat or drink, and mind and care for nothing elfe, and fpeak of and enquire after nothing, but how to get this treafure ! And yet people who hear it daily, and profefs to be- lieve it, dp as little mind it, or care, or labour for it, as if they' had never heard of any fuch thing, or did not believe one word that they hear. 1 fhall apply this reproof more particularly to four forts of men. Firft, The worldly-minded, who is fo taken up in feeking the things below, that he hath neither heart nor time to feek this Reft. May I not well fay to thefe men, as Paul to the Ga- latians in another cafe, Foolifti finners ! Who hath be- witched ycu? It is not for nothing that divines ufe to call the world a witch ; for as in witchcraft, men's lives, fenfes, goods, or cattle are deftroyed by a ftrange fecret, unfeen power of the devil, of which a man can give no natural reafon ; fo here men will deftroy their own fouls in a way quite again ft their own knowledge. Would not a man wonder, that is in his right fenfes, to 104 The Saints Everlafting Reft. II. 5. to fee what riding and running, what fcrambling and catching there is for a thing of nought, while eternal reft lies by neglected ! What contriving and caring, what fighting and bloodfhed, to get a ftep higher in the world than their brethren, while they neglect the kingly dignity of the Saints ! What infatiable purfuit of flefhly pleafures, while they look upon the praifes of God, which is the joy of angels, as a burden ! What unwearied diligence is there in raifmg their polterity, enlarging their poffeffions, gathering a little filver or gold ! Yea perhaps for a poor living from hand to mouth, while in the mean time their judgment draweth near : and yet how it fhall go with, them then, or how they fhall live eteinally, did never put them to , one hour's fober confideration. What rifing up early, fitting up late, labouring and caring year after year to maintain themfelves and chil- dren in credit till they die ; but what fhall follow after, that they never think on ; and yet thefe men cry to us, May not a man be faved without fo much ado ! How early do they rouze up their fervants to their labour ? [Up, come away to work, we have this to do, and that to do ,] but how feldom do they call them, [Up, you have your foul to look to, you have everlafting life to providefor ; upto prayer,tothe reading of the Scripture.] What a gadding up and down the world is here, like a company of ants upon a hillock, taking inceffant pains to gather a treafure, which death will fpurn abroad ; as if it were fuch an excellent thing to die in the midft of wealth and honours ! Or as if it would be fuch a comfort to a man in another world, to think that he was a lord, or a knight, or a gentleman, or a rich man on earth ? What hath this world done for its lovers and friends, that it is fo eagerly followed, and painfully fought after, while Chrilt and heaven ftand by and few regard them ? Or wh-.it will the world do for them for the time to come ! The common entrance into it is through anguifh and forrow. The paiTage through it is with continual care and labour. The paffage out of it is with the greateft fharpnefs and f.tdnefs of all. What then doth caufe men fo much to follow and affect it? O unreafonable, bewitched men! Will mirth and pleafure flick clofe to you ? Will gold aud II. 5- The Saints Everlafting Reft. 105 and worldly glory prove fall friends to you in the time of your greateft need ? Will they hear your ciies in the day of your calamity ? If a man fhould fay to you as Elijah did to Baal's priefts, Cry aloud: Oh riches, or honour now help us ! Will they either anfwer or re- lieve you! Will they go along with you to another world, and bribe the Judge, and bring you off clear ; er purchafe you a room among the bleffed ? Why then did the rich man want a drop of water to cool his tongue? Or are the fweet morfels of prefent delight and honour of more worth than eternal Reft ? And will they recompenfe the lofs of that enduring treafure ? Can there, be the Icaft hope of any of thefe ? What then is the matter ? Is it only a room for our dead bodies that we are fo much beholden to the world for ? Why, this is the laft and longed courtefy that we fhall receive from it. But we fhall have this whether we ferve it or -no ; and even that homely, dufty dwelling it will not afford us always neither ; it fhall pofTefs our duft but till the refurredrion. How then doth the world deferve fo well, at men's hands, that they fhould pait with Chrift and their falvation to be its followers ! Ah vile, deceitful world ! How oft have 1 heard thy rnoft faithful fervants at laft complaining, " Oh the world hath deceived me, and undone me !" And yet fucceeding finners will take no warning. So this is the firft foit of neglecters of Heaven which fall under this reproof. 2. The fecond fort here to be reproved, are the pro- fane, ungodly, prefumptuous multitude, who will not be perfuaded to be at fo much pains for falvation, as to perform the common outward duties of religion. Yea, though they are convinced that thofe duties are commanded, yet will they not be brought to the common practice of them. If they have the gofpel preached in the town where they dwell, it may be they will give the hearing to it one part of the day, and Hay at home the other ; or if the mafter come to the congregation, yet part of his family muft ftay at home. If they want the plain and powerful preaching ef the gofpel, 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 market for their bodies ? And io6 The Saints Everlafting Reft. II. 5. And though they know the Scripture is the law of God, by which they mult be acquitted or condemned in judgment: and that it is the property of every bleffed man to delight in this law, and to meditate in it day and night ; yet will they not be at the pains to read a chapter once a day, nor to acquaint their families with this doctrine of falvation. But if they carry a: Bible to church, and let it lie by them all the week, this is the moft ufe that they make of it. And though they are commanded to " pray without ceafing : and to pray alway, and not to faint ; to continue in prayer, and watch in the fame with thankfgiving ;" yet will they not pray constantly with their families, or in fecret. You may hear in their houfes two oaths for one prayer. Or if they do any thing this way, it is ufually but a running over of a few formal words which they have got at their tongues-end, as if they came on purpofe to make a jeft of prayer, and to mock God and their own fouls. Alas, he that onfy reads in a book that he is miie- rable, and what his foul ftands in need of, but never felt himfelf miferable, or felt his feveral wants, no wonder if he mu(l alfo fetch his prayer from his book only, or at the fartheft from the ftrcngth of his me- mory. Solomon's requeft to God was, That " what prayer or fupplication foever fhould be made by any man, or by all the people, when every man fhall know his own fore, and his own grief, and fhall fpread forth his hands before God, that God would then hear and forgive," 2 Chron. vi. 29, 30. If thcfe men did thus know and feel, every man the fore and the grief of his own foul, we fhould neither need fo much to urge them to prayer, nor to teach them liow to perform it. "Whereas now they invite God to be backward in giving by their backwardnefs in a/king ; and to be weary of relieving them, by their own being weary of begging ; and to be feldom and fhort in his favours, as they are in their prayers ; and to give them but common and outward favours, as they put up but com- mon and outfide requefts. Yea, their cold and heartlefs prayers invite God to a flat denial, for what they n(k. Do not thefe men judge themfelves unworthy of hea- ven, who think it not worth their more conftanj and, earned II. 5- The Saints Everlafting Reft. 107 earned requefts ? If it be not worth afking for, it is worth nothing. And yet if one ftiould go from houfe to houfe, through town and parifli, and enquire at every houfe as you go, whether they do morning or evening call their family together, and earneftly feek the Lord in prayer; how few would you find that conftantly and confcientioufly praftife this duty? If every door were marked, where they do not thus call upon the name of God, that his wrath might be poured out upon that family, our towns would be as places overthrown by the plague, the people being dead within, and the mark of judgment without. I fear \vhere one houfe would efcape, ten would be marked out for death ; and they might teach their doors to pray, Lord, have mercy upon us; becaufe the people would not pray themfelves. But efpecially if you could fee what men do in their fecret chambers, how few fhould you find in a whole town >that fpend one quarter of an hour, morning and night, in earneft fupplication to God, for their fouls ! Oh, how little do thefe men fet by eternal Reft ! Thus do they ilothfully neglect all endeavours for their own welfare, except fome public duty in the con- gregation, which cuftom or credit doth engage them to. Perfuade them to read good books, and they will not be at fo much pains. Perfuade them to learn the grounds of their religion in fome catechifrn, and they think it toilfome flaveiy, fit only for fchool-boys. Per- fuade them to fanftify the Lord's day, and to fpend it wholly in hearing the word, and repeating it with their families, and prayer and meditation, and to for- bear all their worldly thoughts* and fpeeches ; and what a tedious life do they take this to be ; and how long may you preach to them, before they will be brought to it ? As if they thought heaven were not worth all this ado. 3. The third fort that fall under this rep-roof, are thofe felf- cozening, formal, lazy profeflbrs of religion, who will be brought to any outward duty, but to the inward work, they will not be perfuaded. They will preach, or hear, or read, or talk of heaven, or pray cuftomarily or conftantly in their families, and take part with the perfons and caufes that ar; good, and io8 The Saints Everlafting RefL II. 5. and defire to be efteemed amongft the godly, but you can never bring them to the more fpiritual duties, as to be conftant and fervent in fecret prayer, to be con- fcientious in the duty of felf-examination, to be con- ftant in meditation, to be heavenly-minded, to watch conftantly over their heart, and words and ways, to deny their bodily fenfes their delights, to mortify the flefh, and not to make provifion for it, to fulfil its Infts ; to love and heartily forgive an enemy, and to prefer their brethren heartily before themfelvefi. The outfide hypocrites will not be perfuaded to any of thefe. Above all other, two forts there are of thefe hypocrites. 1. The fuperficial, opinionative hypocrite. 2. The worldly hypocrite. The former entertaineth the doctrine of the gofpel with joy ; but it goes only into the furface of his foul, he never gives the feed any depth of earth. He changeth his opinion, and thereupon engageth for religion, as the right way, but it never melted and new moulded his heart, nor fet up Chrift there in full power and au- thority. As his religion is but opinion, fo his ftudy, and conference, and chief bufmefs is all about opinion. He is ufually an ignorant, proud, bold enquirer and babbler about controverfies, rather than an humble em- bracer of the known truth, with love and 1 abject ion. You may conjecture by his bold and forward tongue, and conceitednefs in his -own opinions, and flighting the judgment and perfons of others, and feldom talk- ing of the great things of .Chrift. with ferioufnefs and humility, that his religion dwelleth in the brain, and not in 'his heart: when the wind of temptation aifaults him, he eafily yieldeth, and it carrietli him away as a feather, becaufe his heart is empty, and not balanced and eftabliflied with Chrift and grace. If this man's judgment lead him into the ceremonious way, then doth he employ his chief zeal for ceremonies. If his judg- ment be againft ceremonies, then his ftrongeft zeal is employed in ftudying, talking, difputing againft them, and cenfuring the ufers of them. For, not having the eflentials of Chriftianity, he hath only the mint and cummin, the fmaller matters of tire law to lay out his /eal upon. You (hall never hear any humble and hearty be witlings II. 5- The Saints Everlafting Reft. 109 bewailings of his foul's imperfections, or any heart- bleeding acknowledgments of his unkindnefs to Chrift, of any pantings and longings after him, from this man ; but that he is of fuch a judgment, or luch a religion or fociety, or a member of fuch a church. Herein doth lie gather his greateft comforts ; but the in\vard and fpi- ritual labours of a Chriftian he will not be brought to. The like may be faid of the worldly hypocrite, who choaketh the doclrine of the gofpel with the thorns of worldly cares and defires. His judgment is convinced, that he muft be religious, or he cannot be faved ; and therefore he reads, and hears, and prays, and forfakes his former company and courfes ; but becaufe his belief f the gofpel-doclrine is but wavering and fhallow, he refolves to keep his held of prefent things ; and yet to be religious, that fo he may have heaven, when he can keep the world no longer. This man's judgment may fay, God is the chief good, but his heart and affection* never faid fo, but looked upon God as to be tolerated rather than the flames of hell, but not defired before the felicity on earth. In a word, the world hath more of his affe&ions than God, and therefore is his God This he might eafily know and feel, if he would judge; impartially of himfelf. And tho' this man does not gad after novelties in religion as the former ; yet will he fet his fails to the wind of worldly advantage. And as a man whofe fpirits are fcixed on by fome pellilential ma- lignity, is feeble and faint, and heartlefs in all that he does ; fo this man's fpirits being pofTdled by the plague of this malignant, worldly difpofition, how faint is he in fecret-prayer ! How fuperficial in examination and meditation ! How feeble in heart-watchings, and hum- bling, mortifying endeavours ! How nothing at all in loving and walking with God, rejoicing in him, or defiring him ! So that both thefe, and many other fort? of lazy hypocrites there are, who, though they will trudge on with you in the eafy outfide of religion, yer will never be at any pains of inward and fpirituai duties. 4. And even good men themfelves deferve this re-- proof, for being too lazy fcekers of everlafting Reft. Alas, what difproportion is there between our light ana our heat? Our profeffioos and profecutions > Wj-.^ no The Saints Everlafling Reft. II. 5. makes that h?fte, as if it were for heaven ? How ftill we ftand ? How idly we work! How we talk, and jeft, and trifle away our time ! How deceitful we do the work of, God ! How we hear, as if we heard not ; and pray, as if we prayed not ; and confer, and ex- amine, and meditate, -and reprove fin, as if we did it not; and ufe the ordinances, as if we ufed them not; and enjoy Chrift, as if we enjoyed him, not ! As if we had learned to ufe the things of heaven as the apoftle teacheth us to ufe 4. Moreover, Our diligence fhould be anfwerable to the diligence of our enemies in feeking our deftruc- tion. For if we fit ftill while they are plotting and labouring ; or if we be lazy in our defence, while they are diligent in arTauhing us, you may eafily conceive how we are likely to fpeed. How diligent is fatan ia all kind of temptations? Therefore, Be fober and vigilant, becaufe your adverfary the devil as a roaring lion, walketh about feefcing whom he tray devour." How diligent are all the minifters of fatan ? Falfe teachers, {corners at godlinefs, malicious perfecutors, all unwearied; and our inward corruption the mod bufy and diligent of all. Whatever w.e are about, it is ftill lefilting us; depraving our duties, perverting our thoughts, dulling our affections to good, exciting them to evil : and will a feeble refiftance ferve our turn ? Should we not be more active for our own pre- fervation, than our enemies for our min ? 5. Our affections and endeavours fhould bear fome proportion with the talents we have received, and the means we have enjoyed. It may well be expected that a horfeman (hull go fafler than a fyotman ; and he that hath a fwifthorfe, f alter 1 17 The Saints Everlafting Reft. II, 6. fader than he that hath a flow one. More work will be expected from a found man than from a fick ; and from a man at age, than from a child. And to whom men commit much, from them they will expert the more. Now the talents which we have received are many and great ; the means which we have enjoyed arc very much, and very precious. What people breathing on fcarth, have had plainer inductions, or more forcible perfuafions, or conftant admonitions, in feafon and out of feafon ? Sermons, till we have been weary of them : andfabbaths, till wehave profaned them? Excellent books in fuch plenty that we knew not which to read ? What people have had God fo near them, as we have had ? Or have feen Chrift, as it were, crucified before their eyes, as we have done ? What people have had haveh and hell, as it were, opened unto them, as we have? Scarce a day wherein we have not had foms fpur to put us on. What fpeed then ihould fuch a people make for heaven ? How fhould they fly that are thus winged ? And how Aviftly fhould they fail that have \vind and tide to help them ? Believe it, brethren, God looks for more from England, than from rnoft na- tions in the world ; and for more from you that enjoy thefe helps, than from the dark, untaught congregations of the land. A fmall meafure of grace befeems not fuch a people ; nor will an ordinary diligence in the work of God, excufe them. 6. The vigour of our affections and actions (houldbe anfwerable to the great coll beftowed upon us, and to the deep engaging mercies which we have received from God. Surely we owe more fervice to our Matter, from whom we have our maintenance, than we do to a flranger, to whom we were rtf ver beholden. O the cod that. God hath been at for our fakes ! The riches of fea and land, of heaven and earth, hath he poured out unto us. All our lives have been filled up with mercies : we cannot look back upon one hour of it, or one paflage in it, but we may behold mercy, We feed upon mercy, we wear mercy on our backs, we tread upon mercy, mercy within us, mercy without us, for this life, and for that to come. O the rare deliverances that we have partook of, both national and II. 6. The Saints Everlafting. Reft. 1-18. and perfonal ! How oft, how feafonably, how fully-, have our prayers been heard, and our fears removed ? What large catalogues of particular mercies can every Chriftian rehearfe ? To offer to number them would be as endlefs a tafk, as to number the ftars, .or the fands of the fea-fhore. If there be any difference betwixt hell, (where we fhoulJ have been) and earth, (where we no\v are,) yea, rr heaven, (which is offered to us,) then certainly we have received mercyv Yea, if the blood of- the Son of God be mercy ; then are we engaged to God by mercy; for fo much did it coft him to recover us to himfelf. And fhould a people of fuch deep engage- ments b,e lazy in their returns ? Shall God think no- thing too much nor too good for us ; and fhall we think all too much that \ve do for him ? Thou art an obferving, fenfible man, who knoweil how much thou art beholden to God. I appeal to thee, is not a loitering performance of a few heartlefs duties, an unworthy requital of fuch admirable kindnefs ? For my own part, when I compare my flow and unpro- fitable life, with the frequent and wonderful mercies received, it fham.es me, it filenceth me, and leaves me ifiexcufable. 7. Confider, All the relations which we (land in toward God, call upon us for our utmoft diligence. Should not the pot be- wholly at the fervice of the potter ? Are we his children, and do we not owe him our mod tender affections, and dutiful obedience? Are we the fpoufe of Chrift, and do we not owe him our obfervance, and our love ? '" If he be our Father, where is his honour? And if he be our Matter, where is his fear ? \Ve call him Lord and Mafter, and we do well:" but if our induftry be not anfwerable to our relations, we condemn ouife'ves in faying, we are his children, or his fervants. How will the hard labour and daily toil that fervants undergo to pleafe their matters, judge and condemn thofe men who will not labour fo hard for their great Mafter ? Surely there are none who have a more honourable mafter than we, nor can expect fuch fruit of their labours. 8. How clofe mould they ply their work, who hare filch attendants as we have ? All the world are our fervantsj 'II. 6. The Saints Everlafting^Rdt. 119 Tervants, that we may be fervants of God. The fun, and moon, and ftars, attend us with their light and influence ; the earth, with all its furniture, is at our fervice. How many thoufand plants and flowers, and fruits, and birds, and beafts, do all attend us ? The fea, with its inhabitants, the air, the wind, the froft and fnow, the heat and fire, the clouds, and rain, all vraft upon us while we do our work ; yea, the angtlt are mlnlftering fplrits for us. And is it not an intolerable crime' for us to trifle, while all thefe are employed to affift us ? Nay more ; the patience of God doth wait upon us ; the Lord Jefus Chrift. waiteth, in the offers of his blood ; the Holy Spirit waiteth, in driving with our backward hearts ; befides, all his fervants, the minifters of his gofpel, who ftudy and wait, and preach and wait, and pray and wait upon carelefs fmners ? and (hall angels and men, yea, the Lord himfelf ftand by and look on, while thou dofl nothing ? O Chriftians, I befeech you, whenever ~you are on your knees in prayer, .or reproving the tranfgreifors, or exhorting the bbftinate, or upon any .duty, remember what attendants you have for this work ; and then judge how it behoves you to perform it. 9. How forward and painful fhould we be in that vork, where we are fure we can never do enough ? If there were any danger in over-doing, then it might well caufe men to moderate their endeavours ; but we "know, That if eaven fuffereth violence, and the violent take it by force. Strive to enter in at the ftrait gate : for many .fiiall feek to enter in, and will not be able. Whatlbever thy hand findeth to do, do it with all thy might; for there is no work, nor device, nor knowledge, nor wifdom in the grave, w.hither thou _goeft. Work out your falvation with fear and trembling. Give diligence to make your calling and eledion fure. If the righteous be fcarcely faved, where fhall the ungodly and finner .appear ?" This is the conftant language of Chrill ; and which fhall I follow, God or men: yea, and that the worft and mod wicked men ? Shall I think that every igno- rant, worldly fot, that can only call a man a Puritan^ ,Jcnows more than Chrift, or can tell God how to mend .the fcriptures ? Let them bring all the feeming reafon they can againft the holy violent driving of the faints.; and this fufficeth me to confute them all, that God is of another mind, and he hath commanded me to do .much more than 1 do : and though 1 could fee no reafon for it, yet his will is reafon enough to me : I am fure God is worthy to govern us, if we were better than we are. Who fhould make laws for us, but he that made us ? And who fhould mark out the way to .heaven, but he that^muft bring us thither ? And who fhould determine on what conditions we fhall be faved* but he that beftows the gift of falvation ? So that let the world, or the flefli, or the devil, fpeak againft a holy laborious courfe, this is my anfwer, God hath commanded it. 14, Moreover, It is a courfe that all men in the world either do, or will approve of. There is not a man that ever was, or is, or fhall be, but fhall one day juftify the diligence of the faints. And who would not go that way which every man fhall applaud ? It II. 6. The Saints Everlafting Reft. 12 j It is true, it is now " a way every where fpoken" againft and hated ;" but let me tell you, i. Moft that fjpeak againft it, in their judgments approve of it ; only becaufe the practice of godlinefs is againft the pleafures of the flefh, therefore do they againft their own judg- ments, reftft it. They have not one word of reafcm againft it, but reproaches and railing are their belt argument. 2. Thofe that are now againft it, whether in judgment or paffion, will ftiortly be of another mind. If they come to heaven, their minds muft be changed before they come there. If they go to hell, their judgment will then be altered, whether they will or no. If you could fpeak with every foul that fuffereth thofe torments, and afk, whether it be poflible to be too diligent and ferious in feeking falvation ? you may eafily conjecture what anfwer they would return. Take the bittereft deriders or perfecutors of godlinefs, even thofe that will venture their lives to overthrow it, if thofe men do not fhortly \vifh a thoufand times that they had been the moft holy diligent chriftians on earth, then let me bear the fhame of a falfe prophet for ever. Remember this, you that will be of the opinion and way that moft are of: Why will you not be of the - opinion then that all will be (hortly of? Why will you be of the judgment which you are fure you (hall alllhortly change ? O that you were but as wife in this, as thofe that are now in hell ! 15. Confider, They that have made the moft ferious, painful chriftians, when they come to die, exceedingly lament their negligence. Thofe that have wholly ad- diiled themfelves to the work of God, and have made it the bufmefs of their lives, and have (lighted the world, and mortified the flefh, and have been the wonders of the world for their heavenly converfation ; yet when confeience is deeply awakened, how do their failings wound them ? Even thofe that are hated and derided by the world for being fo ftricl, and are thought to be almoft befide themfelves, for their extra- ordinary diligence ; yet commonly when they lie dying, wilh, O that they Irad been a thoufand times more holy, L 2 more j 24 The Saints Everlafling Reft. II. 6. more heavenly, more laborious for their fouls ? What a. cafe then will the negligent world be in, when their confciences are awakened, when they lie dying, and look behind them upon a lazy, negligent life ; and look before them upon a fevere and terrible judgment? What an efteem will they have for a holy life ! For my own part, I may fay as Erafmus, " They accufe me for doing too mub, but my own confcience. ao tufeth me for doing too little and being too flow: and it is far ealier bearing the fcorns of the world than the fcourges of confcience." The world fpeaks at a diftance without me, fo that though 1 hear their words, 1 can chufe whether I will feel them. But my con- fcience fpeaks within, at the very heart, fo that every check doth pierce me to the quick. Confcience, when it reprehends juflly, is the meflenger of God : ungodly revilers are the voice of the devil. I had rather be reproached by the devil for feeking faVvation, than reproved of God for negle&ing it : I had rather the world fhould call me Puritan in the devil's name, than confcience fhould call me Loiterer in God's name. As God and confcience are more ufeful friends than fatan and the world : fo are they more dreadful, irrdift ible enemies. And thus, reader, I have (hewn thee fufficient reafons againft thy flothfulnefs and negligence, if thou be not a man refolved to (hut thine eyes, and to deftroy thy- felf. Yet, left all this fliould not prevail, I will add fomewhat more to perfuade thee to be ferious in thy endeavours for heaven. i. Confider, God is in good earned with you; and ivhy then fliould you not be fo with him ? In his com- mands, he means as he fpeaks, and will verily require your real obedience. In his threatenings, he is ferious,, and will make them all good againft the rebellious. In his promifes he is ferious, and will fulfil them to the obedient, even to the lead tittle. In his judgments he is ferious, as he will make his enemies know to their terror. Was not God in good earneft when he drowned the world, when he confumed Sodom and Gomorrah, when he fcattered the Jews ? And very Inortly he will lay hold on his enemies, particularly maa by man, and II. 6. The Saints Everlafting Reft. 125 and make them know that he is in good earned : efpe- cially when it comes to the great reckoning day. And is it a time then for us to dally with God ? 2. Jefus Chrift was ferious in purchafmg our re- demption. He was ferious in teaching, when he negleSed bis meat and drink, John iv. 32. He was ferious in praying, when he continued all night at it. He was ferious in doing good, when his li'mdred came and laid hands on him, thinking he had been bef.de himfelf. He was ferious in fuffering, when he fajled forty days, 'was tempted, betrayed, fpit on, biiffetted, crowned with thorns, fweat I'/ood, was crucified, pierced, died. There was no jefting in all this : and Inould we not be ferious in feeking onr own falvation ? 3. The Holy Ghoft is ferious in foliciting us for our happinefs ; his motions are frequently preiTing, and importunate } he ftriveth with our hearts : He is grieved when we refift him. And fiiould we not then he ferious in obeying his motions, and yielding to his fuit ? 4. How ferious and diligent are all the creatures in their fervice to thee ? What hafte makes the fun to compafs the world ? And how truly doth it return at its appointed hour ? So do the moon and other planets The fprings are always flowing for thy ufe ; the rivers (till running ; the fpring and harveft keep their times, How hard doth the ox labour for thee from day to day ? How painfully and fpeedily doth thy horfc bear thee in travel ? And fhall all thefe be laborious, and !thou only negligent? Shall they all be fo ferious in ferving thee, and yet thou be fo flight in thy fervice to God ? 5. Confider the fervants of the world and the devil are ferious and diligent; they ply their work conti- nually, as if they could never do enough : They make hafte, and march furioufly, as if they were afraid of coming to hell too late : They bear down minifters, and fermons, and counfel, and all before them. And fhall they do more for the devil, than thou wilt do for God ? Or be more diligent for damnation, than thou \vih be for falvation ? Haft not thou a better Matter ? And fweettfr employment? And fwecler encourage- nient ? And a better reward ? L 3 6,Th,re ti6 The Saints Everlafting Reft. II. 6. 6. There is no jefting in heaven, nor in hell. The Saints have a real happinefs, and the damned a real inifery ; the Saints are ferious and high in their joy and praile ; and the damned are ferious and deep in their forrow and complaints. There are no remifs or fleepy praifes in heaven ; nor any remifs or fleepy lamentations in hell: All men there are in good earned. And fhould we not then be ferious now ? 1 dare pro- mife thee, the thoughts of thefe things will fhortly be ferious thoughts with thyfelf. When thou comeft to death or judgment, O what deep heart-piercing thoughts wilt thou have of eternity ! Methinks I forefee thee already aftonilhed, to think how thou couldft poiTibly make fo light of thefe things ! M-jthinks 1 even hear thee crying out of thy ftupidity and madnefs. And now having laid thee down thefe undeniable arguments, I do, in the name of God, demand thy refolution ; what fayeft thou, wilt thou yield obedience or not ? I am confident thy confcience is convinced of thy duty. Dareft thou now go on in thy common carelefs courfe, againft the plain evidence of reafon and commands of God, and againft the light of thy own confcience ? Dareft thou live as loofely, and fin as boldly, and pray as feldom and as coldly as before ? Dareft thou now as carnalty fpend the fabbath, and ilumber over the fervice of God as flightly, and think of thine everlalting ftate as carelefsly as before ? Or doft thou not rather refolve to gird up the loins of thy mind, and to fet thyfelf wholly about the work of thy falvation ; and to do it with all thy migh't ; and to break over all the oppofitions of the world ; and to flight all their fcorns and perfecutions ; To cajl off the weight that hangeth on thee, and the fin that doth fo eajily befet ihee ; and to run with patience and fpeed the race that is fet before thee? I hope thefe are thy full refolutions : if thou art well in thy wits, 1 am fure they arc. Yet becaufe I know the ftrange obftinacy of the heart of man, and becaufe 1 would fain leave thefe perfuafions fattened in thy heart, that fb, if it be pof- fible, thou mighteft be awakened to thy duty, and thy foul might live ; I fhall proceed with thee yet a little further. And I once more entreat thee to itir up thy and go along with me in the free and fober ufe II. 6. The Saints Everlafting Reft. 127 life of thy reafon, while I propound thefe following queftions ; and I command thee from God, that thou refift not convicllon, but anfwer them faithfully, and obey accordingly. Queft. i. If you could grow rich by religion, or get lands and lordftiips thereby ; or if you could be reco- vered from ficknefs by it, or could live for ever in profperity on earth ; what kind of lives would you then lead, and what pains would you. take in the fervice of God ? And is not the Reft of the Saints a more excel- lent happinefs than all this ? Quef. 2. If the law of the land did punifti every breach of the fabbath, or every omiffion of family duties, or fecret duties, or every cold and heartlefs prayer, with death. If it were felony or treafon to be negligent in worfhip, and loofe in your lives ; what manner of perfons would you then be ? And what lives would you lead ? And is not eternal death more terrible than temporal ? Queft. 3. If it were God's ordinary courfe to punilh every fin with fome prefent judgment, fo that every time a man fwears, or is drunk, or fpeaks a lie, or backbiteth his neighbour, he fhould be ftruck dead, or blind, or lame in the place. If God did punifh every cold prayer, or neg 1 . & of duty with fome remarkable plague ; what manner of perfons would you be ? If you (hould fuddenly fall down dead like Ananias and Sapphira with the fin in your hands ; or the plague of God {hould feize upon you as upon the Ifraelites, while their fweet morfels were yet in their mouths. If but a mark fhould be fet in the forehead of every one that neglected a duty or committed a fin : what kind of lives would you then lead ? And is not eternal wrath more terrible than this ? Queft. 4. If you had feen the general diflblution of the world, and all the pomp and glory of it confumed to afhes : if you faw all on a fire about you, fumptuous buildings, cities, kingdoms, land, water, earth, heaven, all flaming about your ears ; if you had feen all that men laboured for, and fold their fouls for, gone : friends gone: the place of your foimer abode, gone: the hiftory ended, and all come down, what would fuch a fight as this perfuade you to do ? Why, fuch a fight thou 128 The Saints Everlafting Reft. II. 6. thou {halt certainly fee, I put my queftion to thee in the words of the Apoftle, 2 Pet. iii. " Seeing all thefe things fhall be diflblved, what manner of perlbns ought you to be in all holy converfation and godiinefs, looking for, and hafting unto the coming of the day of God, wherein the heavens being on lire fliall be diflblved, and the elements {hall melt with fervent heat.'" As if we ftiould fay, We cannot poflibly conceive or exprefs what manner of perfons we fhould be in all holinefs and godlinefs, when we do but think of the fudden and certain, and terrible ditfolution of all things below. Queft. j. What if you had feen the procefs of the judgment of the great day ? If you had leen the wicked (land trembling on the left hand of the Judge, and Chrift himfelf accufing them of their rebellions and negledls, and remembering them of all their former {lightings of his grace, and at lad condemning them to perpetual perdition ? If you had feen the godly (land- ing on the right hand, and Jefus Chrift acknowledging their faithful obedience and adjudging them to the pofleffion of the joy of their Lord ? What manner of perfons would you have been after fuch a fight as this ? Why, this fight thou fhalt one day fee, as lure as thou liveft. And why then ftiould not the foreknowledge of fuch a day awake thee to thy duty ? Queft. 6. What if you had once feen hell open, and all the damned there in their ceafelefs torments, and had heard them crying out of their llothfulnefs in the tlay of their vifitation, and wifliing that they had but another life to live,- and that God would but try them once again? One crying out of his negleft or duty, and another of his loitering and trifling, when he Ihould have been labouring for his life ? What manner of perfons would you have been after fuch a light as this ? What if you had feen heaven opened, as Stephen did, and all the Saints there triumphing in glory, and enjoying the end of their labours and fuf- terings ? What a life would you live after fuch a fight as this ? Why, you will fee this with your eyes before it be long. Queft. 7. What if you had been in hell but cne year, 01 one day, or hour ; aacl there felt thcfe torments that now II. 6. The Saints Everlafting Reft. 129. now you do but hear of? And God fhould turn you in- to the world again, and try you with another life-time, and foy, I will fee whether thou wilt be yet any better : m what manner of perfons would you be? If you were to live a thoufand years, would you not live as ftriclly as the precifeft Saints, and fpend all thofe years in prayer t and duty, fo you might but efcape the torment which 'you, fuffered ? How ferioufly then would you fpeak of hell ! And pray again ft it ! And hear, and read, and watch, and obey! How earneftly would you admonifh the carelefs to take heed, and look abouc them to prevent their ruin ! And will not you take God's word for the truth of this, except you feel it ? Is it not your \vifdom to fpend this life in labouring for heaven, while ye have it, rather than to lie in tor- ment, wifhing for more time in vain. And thus I have faid enough, if not to ftir up the lazy finner to a ferious working out his falvation, yet at leaft to filence him, and leave him inexcufable at the judgment of God. If thou canft, after reading all this,, go on in the fame negleft of God, and thy foul, and draw out the reft of thy life in the fame dull and care- lefs courfe as thou haft hitherto done ; and if thou haft, fo far ftupirled thy confcience, that it will quietly fuffer thee to forget all this, and to trifle out the reft of thy time in the bufmefs of the world, when in the mean while thy falvation is in danger, and the Judge is at the door ; 1 have then no more to fay to thee : it is as good fpeaking to a rock. Only as we do by our friends w-hen they are dead, and our words and actions can do them no good ; yet to teftify our affections, we weep and mourn for them ; fo will I alfo do for thefe fouls. It makes my heart even tremble to think how they will (land trembling before the kord ! And how confounded an'd fpeechlefs they will be, when Chrift fhall reafon with them concerning their negligence and floth! When he (hall fay as in Jer. ii. 5, 9, i i. 15, *' What iniquity have your Fathers (or you) found in me, that ye are gone far from me, and have walked after vanity?" Did I ever wrong you, or -do you any harm, or ever difcourage you from following my fervice? Was my way fo bad that you could not endure it ? Or my fervice fo bafe that you could not ftoop 13 The Saints Everlafling Reft. II. 6. ftoop to it ? Did I ftoop to the fulfilling of the law for you, and could not you ftoop to fulfil the eafy con- ditions of my gofpel ? Was the world or Satan a better' friend to you than I ? Or had they done for you more . than I had done ? Try now whether they will fave you, or whether they will recompence you for the lofs of heaven ? Or whether they will be as good to you as I would have been ?" O ; what will the wretched Tinner anfwer to any of this ? But though man will not hear, yet we may hope in fpeaking to God Lord finite thefe rocks till they gufh forth waters : though thefe ears are deaf, fay to them, Ephphatha, be opened: though thefe fmners be dead, let that power fpeak, which fome time faid, Lazarus, arife ! We know they will be awakened at the laft refurreftion : O, but then it will be only to their forrow. O thou that didft weep and groan over dead Lazarus, pity thefe fad and fenfelefs fouls, till they are able to weep, and groan for, and pity themfelves. As thou hail bid thy fervant fpe.ik, fo fpeak now thyfelf; they will hear thy voice fpeaking to their ears. Long haft thou knocked at thefe hearts in vain, now break the doors, - and enter in. Yet 1 will ad 1 a few more words to good men in particular, to (hew them why they above all men fhould be laborious for heaven; and that there is a great deal of reafon, that though all the world fit ftill, yet they fhould abhor that lazinefs and negligence, and. lay out all their ftrength in the work of God. To this end, I delire them alfo to anfwer foberly' to thefe few queflions. Q^ueft. i . What manner' of perfons fhould thofe be, who have felt the fmart of their negligence, in the new-birth, in their feveral wounds and trouble of con- fcience, in their doubts and fears, in their various afflictions ? They that have groaned and cried out fo oft, under the fenfe and effects of their negligence, and are likely enough to feel it again, if they do not reform it, fure one would think they would be flothful no more. Queft. 2. What manner of perfons fhould thofe be who have bound themfelves to God, by fo many cove- nants as \ve have done, and rn fpecial have covenanted fo II. 6. The Saints Everlafting Reft. i * r fo oft to be more painful and faithful in his fervice > At every fccraxnent ; on many days of humiliation and thanklg.vmg; m moft of our deep diftrefles and dan- gerous fickneffesj we are ftill rea dy to bewail our neglefls, and to engage ourfelves, if God will but try us, and truft us once again, how diligent an d laborious we will be and how we will improve Q ur tun e ?^d reprove offenders, ,and watch over ourfelves, and ply our work ; and do him more fervice in a day, than we did ma month? The Lord pardon our perfidious covenant-breaking; and grant that our engagements may not condemn us. Qjieft. 3. What manner of men fhould they be In duty, who have received fo much encouragement, as we h ave done ? Who have tafted fuch fweetnefs Tn d, .gent obedience, as doth much more than countervail .all the pams,; who have fo oft had experience of the wide difference between lazy and laborious duty, by their d.fferent .flues; who have found all our azt dut.es unfruitful ; and all our ftrivings and wreftlings Avuh God fuccefsfnl, fo that we were never impor- tunate with God m vain. We who have had fo many deliverances upon urgent feeking ; and have re ES!l^fLoW* , y oTdS above all men ply Queft. 4 . What manner of perfons would they be nholmefs who have fo much of the great work yet undone ? So many fins in fo great ftrength graces W eak, fanaification imperfect, corruption ft!ll wofkh g and tak,n advantage of all our omiffions. When we arenas a boat-man on the water; let him row never ? a l i m nth to S ether if he do but flack his hand, andthmk to eafe himfelf, his boat goes faRer down ihe areamthan before it went up : fo do our fouls when we think to eafe ourfelves by abating our pains m duty. Our time is fhort : our enemies mighty : our hindrances many: God feems yet at a diftance from many of us: our thoughts of him are dull and unbe- lieving: our acquaintance and communion with Chrift isfmall: and our defires to be with him are as fmall. -And fhould men m our cafe ftand ftill ? 132 The Saints Everlafling Reft. II. 6. Queft. 5. Laflly, What manner of perfons fliould they be, on whom the glory of the great God doth fo much depend ? Men will judge of the father by the children, and of the matter by the fervants. We bear his image, and therefore men will meafure him by his reprefentation. He is no where in the world fo lively reprefented, as in his faints : and fhall they fet him forth as a pattern of idlenefs ? All the world is not capable of honouring or difhonouring God fo much as we : and the leaft of his honour is of more worth than all our lives. Seeing then that all thefe things are fo, 1 charge thee who art a chriftian, in my Matter's name, to confider, and refolve the queftion, " What manner of peifons ought we to be in all holy converfation and godlinefs ?" And let thy life anfwer the queftion as well as thy tongue. 1 have been larger upon this ufe, partly becaufe of the general neglecT: of heaven, that all forts are guilty of; partly becaufe men's faivation depends upon their prefent ftriving and feeking ; partly becaufe the doc- trine of free-grace mifunderftood, is lately fo abufed to the cherifhing of floth and fecurity : partly becaufe many eminent men of late do judge, that to work or labour for life and faivation is mercenary, legal, and dangerous ; which do&rine (as I have faid before) were it by the owners reduced into practice, would undoubtedly damn them ; becaufe they that feek not, fhall not find ; and they that ftrive not to enter, fhall be fhut out; and they that labour not, fhall not be crowned : and partly becaufe it is grown the cuftom, inftead of flriving for the kingdom, and contending for the faith, to (hive with each other about uncertain controverfies, and to contend about the circumftantials of the faith; wherein the kingdom of God doth no more confift than in meats and drinks, or genealogies. Sirs, fhall we who are brethren fall out by the way home, and fpend fo much of our time about the fmaller matters which thoufands have been faved without, but never any one faved by them, while Chrift and our eternal Reft are almoft forgotten ? The Lord pardon and heal the folly of his people. C H A P. 1 1L 7. The Saints Everlafting Reft. 133 CHAP. VI-L The third Ufe. Perfuadlng all Men to try tki'ir Tlth 19 this R-'Jl ; and direSlng them h?-w to try. that they -may, know. I Now proceed to the third ufe : and becaufe it is of very great importance, 1 intreat thee to weigh it the more ferioutly. Is there fach a glorious Reft fo near at hand ? And ftiall none enjoy it hut the people of God ? What mean the moft of the -world then, to live fo contentedly without the affurance of their intereft in this Reft? and to neglect the trying of their title to it, when the Lord hath fo fully opened the bleflednefs of that king. dom, which none but obedient believers fhall poflefs, and fo fully expreft thofe torments which all the reft of the world muft eternally fuffcr? A man would : think now, that they who believe this, (hould never be j at any quiet till they were heirs of the kingdom. Moft mn fay, they believe this word of God to be true : how then can they fit ftill in fuch an utter uncertainty, whe- ther ver they fhall live in Reft or not ? Lord what a wonderful madosfs is this, that men who know they muft prefently enter upon unchangeable joy or pata, ihould yet live as uncertain what Ihould be their doom, i as if they had never heard of any fuch ftate ; yea, i and live as quietly and as merrily in this uncertainty, ' as if nothing ailed them, and there were no danger ? Are thefe men alive or dead ? Are they waking, or afleep ? What do they think on ? Where are their hearts ? If they have but a weighty fuit at law how careful are they to know whether it will go with them, or againft them? If they were to be tried for their lives, how careful would they be to know whether they fhould be fayed or condemned, efpecially if their care might furely fave them ? If they be dangeroufiy fick, they will enquiYe of the phyfician ; What think : you, Sir, fhall I efcape or no ? But for the bufmefs of their falvation, they are content to be uncertain. It" you afk moft men a icafon of their hope to be faved, they will fay, It is becaufe God is merciful, and Chritt M died 134 The Saints Everlafting Reft. II. 7. clied for finners, and the like general reafons, which any man iq the world may give as well as they : but put them to prove their intereft in Chrift, and the fav- ing mercy or God, and they can fay nothing at all, at leaft nothing out of their hearts and experience. If God fhould afk them for their fouls, as he did Cain for his brother Abel, they could return but fuch an anfwer as he did ? If God or man fhould fay to them, What cafe is thy foul in, man ? Is it in a ftate of life, or a ftate of death ? He would be ready to fay, 1 know not ? am I my foul's keeper ? I hope well ; I truft God with my foul, I fliall fpeed as well as other men do, 1 thank God I never made any doubt of my falvation. Thou haft more caufe to doubt a great deal, becaufe thou never didft doubt ; and yet more becaufe thou haft been fo carelefs in thy confidence. What do thefe exprefllons difcover, but a wilful neglect of thy own falvation ? As a (hip-mafter that fhould let his veffel alone, and fay, " I will venture it among the rocks, and the waves, and winds ; I will truft God with it ; it will fpeed as well as other veflels do. Indeed as well as other men's that are diligent and watchful." What horrible abufe of God is this, for men to pretend they truft God, to cloak their own wilful negligence ! If thou didft truly truft God, thou wouldeft alfo be ruled by him, and truft him in that way which he hath appointed thee. He requires thee to " give all dili- gence to make thy calling and election fure," and fo to truft him, i Pet. i. 10. He hath marked thee out a way by which thou mayeft come to be fure ; and charged thee to fearch and try thyfelf till thou certainly know. Were he not a foolifh traveller, that would go en when he doth- not know whether it be right or wrong ; and fay, 1 hope I am right ; I will go on and truft God ? Art not thou guilty of this folly in thy travels to eternity ? Not confidering that a little ferious enquiry whether the way be right, might fave thee ii great deal of labour which thou bcftoweft in vain, and muft undo again, or elfe thou wilt mifs of falvation, and undo thyfelf. Did I not know what a dcfperate, blind, carnal heart is, 1 fhould wonder how thou doft to keep off continual terrors from thy heart : and ef- pecially in thefe cafes following : II. ; The Saints Everlafting Reft. 135 1. I wonder how thou canft either think or fpeak of the dregdful God without exceeding terror and aftonifh* ment, as long as thou art uncertain whether he be thy father or thy enemy, and knovveft not but all his attri- butes may be employed againft thee. If his Saints mujl rejoice before him with trembling, and ferve him with fear : if they that are lure to receive the immoveable king- dom, maft yet ferve God with reverence an.i godly fear, becaufe He is a cwfitmingjire : how terrible Ihould the remembrance of him be to them that know not but thii fire may for ever confume them ? 2. How doft thou think, without trembling, upon Jefus Chrift ? Wheo thou knowcft not whether his blood hath purged thy foul ? And whether he will condemn thee, or acquit thee in judgment ; nor whether he be the corner-Rone and foundation of thy happinefs, or a (lone of Humbling to break thee, and grind thee to powder ? 3. How canft thou open the Bible, and read a chap- ter, or hear a chapter read, without being terrified ? Methinks every leaf ftiould be to thee as Belfhazzar's writing on the wall, except only that which draws thee to try and reform : if thou read the promiles, thou knoweft not whether ever they fhall be fulfilled in thee, becaufe thou art uncertain of thy performance of the condition. If thou read the threatenings, for any thinrj thou knoweft, thou doft read thy own lenience. I do not wonder if thou art an enemy to plain preaching, and if thou fay of it, and of the minifter and fcriptura itfeif, as Ahab did of the prophet, " 1 hate him, for he doth not prophefy good concerning me, but evil." 4. What comfort canft thou find in any thing which thou poffdfeft ? Methinks, friends, and honours, and hcufes and lands, fhould do thee little good, till thou know thou haft the love of God withal, and lhall have- Reft with him when thou leaveft theie. Offer to a prifoner before he knows his fentence, either mufic, or lands, or preferment, and what cares he for any of thefe till he knows how he (hall efcape for his life ? Then he will look utter thefs comforts of life, and net before ; for he knows if he rnuft die the next day it will be fro all c( mfort to die rich or honourable. Even when thou Heft down to take thy rcii, rncthinks the M 2 uncertain v *3<5 The Saints Everlafling Reft. II. 7. uncertainty of thy falvatton fhould keep thee waking er amaze thee in thy dreams and trouble thy fleep ; and: thou ihouldeft lay, as Job in a fmaller diftrefs than thine^, Job. vii. 13, 14. " When I lay, my bed ihall comfort me, my couch fhall eafe my complaint, then thou fcareft me through dreams, and terrifieft me thro* vifions." 5. What fhift doft thou make to think of thy dying hour ? Thou knoweft it is hard by, and there is no avoiding it, nor any medicine found out that can prevent it; thou knoweft it is the king of terrors, and the inlet to rhine unchangeable ftate. If thou ihouldeft die this day, (and ivbo hncivs tvhat a Hay f,iay bring forth ?) thou doft not know whether thou ihalt go ftraight to heaven or hell ? and canft thou be merry till thou art got out of this dangerous ftate ? 6. What fhift doft thou make to preferve thy heart from horror, when thou remembeieft the great judg- ment day, and the everlafting flames ? Doft thou not tremble as Felix when thou heareft of it ? and as the elders of the town trembled when Samuel came to it y faying, Comeft thou peaceably ? So methinks thou fhouldft, clo when the minifter comes into the pulpit : and thy heart, whenever thou meditateft of that day, fhould meditate terror, and thou fliouldft even be a terror to thyfelf and all thy friends. If the keepers trembled', nnd became as dead men, when they did but fee the angels, Matt, xxviii. 3, 4. How canft thou think of living in hell with devils, till thou haft got fome found affurance that thou (halt efcape it ? Or if thou feldom think of thefe things, the wonder is as great, what fhift thou makeft to keep thofe thoughts from thy heart ? Thy bed is very foft, or thy heart is very hard, if thou can fleep foundly in this uncertain cafe. I have fhewed thee the danger ; let me next proceed to fhew thee the remedy. If this general uncertainty of the world, about their falvation, were remedilefs, then muft it be borne as other unavoidable miferies : but alas, the common caufe is wilfulnefs and negligence : men will not be ' perfuaded to ufe the remedy, though it be at hand, prefcribed to them by God himfelf, and all necefTary helps thereunto provided for them. The gteat means to II. 7- The Sai ' nts Everlafling Reft. 137 to conquer this uncertainty, is felt- examination, or the furious and diligent trying of a man's heart avid (late by the rule of. Scripture. But alas, either men un- derftand not the nature and ufe of this duty, or elic they will not be at the pains to try. Go through a congregation of a thoufand men, and how few of them will you meet with, that ever beftowed one hour in all their lives in a clofe examination of their title to heaven ? Aik thy own confcience, reader, when was the time, and where was the place, that ever thou folemnly looked thy heart to taik, as in the fight of God, and exarninedft it by Scripture, whether it be born again or not ? Whether it be holy or not ? Whe- ther it be fet moR on God or on creatures, on heaven or earth ; and didft follow on this examination, till thou hadft discovered thy condition, and fo paft fentence on thyfelf aceordingly ? But becaufe this is a work of fo high concernment, and fo commonly neglected, I will therefore, 1. Shew you, That it is poffible by trying, to come to a certainty. 2. Shew you the hindrances that keep men from trying, and from affurance. 3. I will lay down fome motives to perfuade you to it. 4. 1 will give you fome directions how to perform it. 5. And laftly, I will lay you down fome marks out of Scripture, by which you may try, and come to an infallible certainty, whether you are the people of God And i. I ftiall fhew you that a certainty of falvation may be attained, and ought to be laboured for. Which I maintain by thcfe arguments, ' i. Scripture tells us we may know, and that the Saints before us have known their jullificatton, and future falvation, 2 Cor. v. i. Rom. viii. 36. John xxi. 15. i John v. 19. and iv. 13. and iii. 14, 24. and if. 3, 5. Rom. viii. 14, 19, 36. Eph. iii. 12. I refer you to the places for brevity. 2. If we may be certain of the preonifes, then may we alfo be certain of the conclusion. But here \ve may M 3 be 138 The Saints Everlafting Reft. II. 7. be certain of both the premifes. For i. That " who- foever believeth in Chrift fliall not perifh, but have everlafting life," is the voice of the gofpel ; and therefore, That we may be fure that we are fuch believers, may be known by confcience and internal fenfe. 3. The Scripture would never make fuch a wide difference between the children of God, and the chil- dren of the devil, and fet forth the happinefs of the one, and the mifery of the other, and make this diffe- rence to run through all the veins of its doctrine, if a man cannot know which of thefe two ftates he is in. 4. Much lei's would the Holy Ghoft bid us, " Give all diligence to make our calling and election fure," if it could not be done, 2 Pet. 5. 10. 5. And to what purpofe fhould we be fo earneftly urged to examine, and prove, and try ourfelves, whe- ther we be in the faith, and whether Chrift be in us, or we be reprobates, 2 Cor. xiii. 5. Why fhould we fearch for that which cannot be found ? 6. How can we obey thofe precepts which require us to rejoice always? i Thefl". v. 16. to call God our Father, Luke xi. 13, to live in his praifes, Pfalm xlix. l, 2, 3, 4, 5, and to long for Chrift's coming, Rev. xxii. 17, 20. 2 ThefT. i. 10, and to comfort ourfelves with the mention of it, i ThefT. iv. 18, which are all the confequences of aflurance ? Who can do any of thefe heartily, that is not in fome meafure fure that he is a child of God ? The fecond thing I promifcd, is, to fhew you what are the hindrances which keep men from examination and aflurance. I fhall, i. Shew what hindereth them from trying ; and, 2. What hindereth them from know-' ing when they do try, that fo when you fee the impedi- ments, you may avoid them. And i. We cannot doubt but Satan will do his part, to hinder us from fuch a neceffary duty as this ; if all the powers he hath can do it, or all the means and inftvuments which he can raife up. He is loth the godly fhould have that aflurance, and advantage againft corruption, which faithful felf-examination would pro- cure them ; and for the ungodly he knows, if they fhould once fajl clofe to this they would find out his deceits II. ; The Saints Everlafting Reft. 139 deceits and their own danger. If they did but faith- fully perform this duty, he were likewife to lofe moil of his fubjefts. If the fnare be not hid, the bird will efcape it : Satan knows how to angle for fouls, better than to fhew them the hook or line, and to fright them away with a noife, or with his own appearance. Therefore he labours to keep them from a fearching miniftry ; or to keep the minifter from helping them to fearch : or to take off the edge of the word, that it may not pierce, or to turn away their thoughts, or poflefs them with prejudice : Satan is acquainted with all the preparations of the minifter, he knows when he hath provided a fearching fermon, fitted to the ftate and necefllty of a hearer ; and therefore he will keep him away that day, if it be poffible, or elfe caft him afleep, or fteal away the word by the cares and talk of thc r world, or fome way prevent its operation. This is the firft hindrance. Wicked men are alib great impediments to poor fmners when they fhould examine and difcover their eftates. 1. Their examples hinder much. When any igno- rant finner feeth all his friends and neighbours do as he doth, yea, the rich and learned as well as ethers, this is an exceeding great temptation to proceed in his fecurity. 2. The merry company, and difcourfe of thefe men do take away the thoughts of his fpiritual ftate, and" make the understanding drunk : fo that if the Spirit had before put them into any jealoufy of themfelves, or any purpofe to try themfelves, thefe do foon quench them all. 3. Alfo their continual difconrfe of matters of the world, doth damp all thefe purpofes. 4. Their railings alfo, and fcorning at godly per- fons, is a very great impediment to multitudes of fouls, and poiTefleth them with fuch a prejudice and diflike of the way to heaven, that they fettle in the way they are in. 5. Their conftant perfuafions, allurements and threats, hinder much. God doth fcarce ever open the eyes of a poor finner, to fee that his way is wrong, but pre- fently there is a multitude of Satan's apcftles ready to flatter 140 The Saints Everlafting Reft. II. 7. flatter him, to daub, and deceive, and fettle him again in the quiet pofleffion of his former naafter. " What," fay they, " do you make a doubt of your falvation, who have lived fo well, and done nobody harm ? God is merciful : and if fuch as you (hall not be faved, God help a great many ! What do you think is become of all your forefathers ? And what will become of all your friends and neighbours that live as you do ? Will they all be damned ? Shall none be laved, think you, but a few ftricl: ones? Come, come, if ye hearken to thefe books or preachers, they will drive you to defpair, or drive you out of your wits." Thus do they follow the foul that is efcaping from Satan, with reftlefs cries till they have brought him back : Oh, how many thoufands have fuch charms kept aileep in fecurity, till death and hell have 'awakened and better informed them ! The Lord calls to the finner, and tells him, " The gate is flrait, the way narrow, and few find it: try, and examine whether thou be in the faith r no ; give all diligence to make fure in time!" And the world cries out clean the contrary, " Never doubt, never trouble yourfelvcs with thefe thoughts !" 1 intrat the finner that is in this ilrait, to * cnfider, That it is Chrift, and not their fathers, or mothers, or neighbours, or friends, that muft judge them : and if Chrift condemns them, thefe cannot lave them : and therefore common reafon may tell them, that it is not from the words of ignorant men, but from the word of God that they muft fetch their hopes of falvation. When Ahab would enquire among the multitude of flattering prophets, it was his death. They can flatter men into the fnare, but they cannot bring them out. Oh, take the counfel of the Holy Ghoft, Eph. v. 6, 7. ' Let no man deceive you with vain words : for becaufe of thefe things crmeth the wrath of God upon the children of difobedience : be not ye therefore partakers with them ; but fave yourfelvesfrcm this un- toward generation." i. But the greateft hindrances arc in men's own hearts. Seme are fo ignorant, that they know not what felf- examination is, nor what a miniltcr means, when he perfuadeth them to try thtmfelves j or they know net that II. 7- T he Saints Ever Jading Reft. 142 that there is any neceffity for it : but think every man is bound to believe that God is his Father, and that his fins are pardoned, whether it be true or falfe : and that it were a great fault to make any queftion of it : or they do not think the aifurance can be attained r or that there is any Arch great difference betwixt one man and another : but that we are all Christians, and there- fore need not trouble ourfelves any farther : or at lead they know not wherein the difference lies ; nor how to fet upon this fearching of their hearts. They have as grofs conceits of that regeneration, which they muft fearch for, a* Nicodemus had, they are like thofe in Atfls xix. 2. that knew not whether there were a Holy Ghoft to be received or no. 2. Some are fo po.TefTed with felf-loveand pride that they will not fo much as fufpect any danger to them- felves. Like a proud tradefman who fcorns the motion when his friends defire him to call up his books, becaufe they are afraid he will break. As fome fond p.trents thr.t have an over-weening conceit of their own chil- dren, and therefore will not believe or hear any evil of them : fuch a fond felf-love doth hinder men from fuf- peeling and trying their ftates. 3. Some are fo guilty that they dare not try : they are fo fearful that they fhould find their eftates unfound, that they dare not learch into them. And yet they dare venture them to a more dreadful trial. 4. Some are fo in love with their f:n, and fo in dif- like with the ways of God, that they dare not fall on the trial of their ways, left they be forced from the courfe which they love. 5. Some are fo refolved already never to change their prefent ftate, that they neglecT: examination as a ufelefs thing : before they will turn fo precife and feek a new way, when they have lived fo long, and gone fo far, they will put their eternal ftate to the venture, come of it what will. And when a man is fully refolved to hold to his way, and not to turn back, be it right or wrong, to what end fhould he enquire whether he is right or no ? 6.-Moft men are fo taken up with their worldly affairs, and are fo bufy in providing for the flefh, that they cannot fet themfelves to the trying of their title to H2 The Saints EverMing Reft. II. ;. to heaven : they have another kind of happinefs in their eye, which will not fuffer them to make fure ot heaven. 7. But the mod common impediment is that falfe faith and hope commonly called Prefumption : which bears up the hearts of moft of the world, and fo keeps them from fufpecting their danger. Thus you fee what abundance of difficulties muft bo overcome before a man clofely fets upon the examining of his heart. And if a man break through all thefe impediments, and fet upon the duty, yet,- of thefe few who enquire after means of alTiirance, divers are deceived and mif- carry, efpecially through thefe following canfes. 1. There is fuch confufion and darknefs in the foul of man, efpecially of an unregenerate man, that he can fcarcely tell what he doth, or what is in him. As one can hardly find any thing in a houfe where nothing keeps its place, but all is caft on a heap together ; fb is it in the heart where all things are in diforder, efpe- cially when darknefs is added to this diforder: fo that the heart is like an obfcure dungeon, where there is but a little crevice of light, and a man muft rather grope than fee. No wonder if men miftake in fearching fuch a heart, and fo mifcarry in judging their eftates. 2. Befides, many are refolved what to judge before they try : they ufe the duty but to ftrengthen their prefent conceits of themfelves, and not to find out the truth of their condition : like a bribed judge who exa- mines each party as if he would judge uprightly, when he is refolved which way the caufe lhall go betorebar.d. Juft fo do men examine their hearts. * A lib men try themfelves by falfe marks and rules : not knowing wherein th'e truth of C'hriftumity dcth confift: fon=e looking beyond, and feme ihort of the Scripture, flandard. Lafl.lv, Men frequently mifcairy in this wcik by felting or. it hi thtir own ftrengtb. As feme t.vpcct the Spirit fnould do it wiiheut them, fo ethers aturr.pt it themfelves with feeking or expcclirg the help ct the Spirit: both thefe will certainly mifcairy in thtir af- furance. CHAP. II. 8. The Saints Everlafting Reft. 143 CHAP. VIII. Farther Caufes of Doubting among Cbriftians. BECAUSE the comfort of a Chriftian's life doth fo much confift in his aflfurance of God's fpecial love, and becaufe the right way of obtaining it is fo much controverted, I will here proceed a little farther in opening to you fome other hindrances, which keep us Chriftians from comfortable certainty. 1. One great caufe of doubting and uncertainty, is, The weaknefs of our grace. A little grace is next to none. Small things are hardly difcerned. Mod con- tent themfelves with a fmall meafure of grace and do not follow on to fpiritual ftrength and manhood. They believe fo weakly, and love God fo little, that they can fcarce find whether they believe and love at all. Like a man in a fwoon, whofe pulfe and breathing is fo weak, that they can hardl? be perceived whether they move at all, and confequently whether the man be alive or dead. The chief remedy for fuch would be to follow on their duty, till their grace be increafed: ply your work : wait upon God in the ufe of his prefcribed means, and he will undoubtedly blefs you with increafe. Oh that Chriftians would beftow mod of that time in getting more grace, which they beftow in anxious doublings whether they have any or none ; and that they would lay out thofe ferious affections in praying, and feekingto Chriftfor more grace, which they beftow in fruitlefs complaints ! I befeech thee, take this advice as from God ! And then, when thou believeft ftrongly, and loveft fervently, thou canft not doubt whether thou believe and love or not : no more than a man that is burning hot can doubt whether he be warm : or a man that is ftrong and lufty can doubt whether he be alive. 2. Many a fouHieth long under doubting, through the imperfe\5lion of their very reafon, and exceeding weaknefs of their natural parts. Grace doth ufually rather employ our faculties on better objects, than add to the degree of their natural ftrength. Many honeft hearts have fuch weak heads, that they know not how to 144 The Saints Everiafting Reft. H. 8. to perform the work of felf-trial : they are not able to argue the cafe : they will acknowledge the premifes, and yet deny the apparent conclufion. Or if they be brought to acknowledge the conclufion, yet they do but ftagger in their conceffion, and hold it fo weakly, that every a/fault may take it from them. If God do not fome other way fupply to thefe men the defect of their reafon, I fee not how they ihould hav clear and fettled peace. 3. Another common caufe of doubting and difcom- fort, is, the fecret maintaining fome known fin. When a man liveth in fome unwarrantable practice, and God hath oft touched him for it, and yet he con- tinueth it ; it is no wonder if this peifon want both aflurance and comfort. One would think that a foul that is fo tender as to tremble, fhould be as tender of finning : and yet fad experience telleth us that it is frequently otherwife: I have known too many fuch, that would complain and yet fin, and accufe themfelves, and yet fin Mill, yea and defpair, and yet proceed in finning : and all arguments and means could not keep them from the wilful committing of that fin again and again, which yet they themfelves did think would prove their deflruclion. Yea, fome will be carried away with thofe fins that feem moft contrary to their dejected temper. I have known them that would flirt men's ears with the conftant lamentations of their miferable flate, and accufations againft themfelves, as if they had been the moft humble people in the world ; and yet be as pafiionate in maintaining their innocency when another accufeth them, and as intolerably peevifn, and tender of their reputation in any thing they are blamed for, as if they were the proudeft perfons on eaith. This cherifhing fin doth hinder aflurance thefe fcur ways: 1. It doth abate the degree of our graces, and fo make them undifceinable. 2. It obfcureth that which it deftroyeth not ; for it beareth Hich 'way that grace is not feen to ftir, nor fcaice hoard fpeak for the noife of this corruption. 3. It putteth out, or darkeneth the eye of the foul, and it bcmimbtth and flupifieth it. 4. But II. 8. The Saints Everlafting Reft. 145 4. But efpecially it prcvoketh God to withdraw himfelf, his comforts, and the affiftance of his Spirit, without which we may fearch long enough before we have afTurance. God hath made a reparation betwixt fin and peace. As long as thou doft cherifh thy pride* thy love of the world, the defires of the flefh, or ain unchriftian practice, thou expefteft aflurance and com- fort in vain. God will not encourage thee by his precious gifts in a courfe of finning. This worm will be gnawing upon thy confcience: it will be a de- vouring canker to thy cor.folations. Thou mayeft fteal a fpark of fal-fe comfort from thy worldly profperity or delight : or thou mayeft have it from fome falfe opinions, or from the delufions of fatan ; but from. God thou wilt have no comfort. However an Anti- nomian may tell thee that thy comforts have no depen- dance upon thy obedience, nor thy difcomforts upon. thy difobedience : and therefore may fpeak peace to thee in the courfe of thy finning; yet thou (halt find by experience that God will not. If any man fet up his idols in his heart, and put the ftumbling-block of his iniquities before his face, and cometh to a miniRer, or to God, to enquire for affurance and com- fort, God will anfwer that man by himfelf, and infiead of comforting him, he will fet his face againft him : He tu'iU anfwer him according to the multitude of his idols. 5. Another common caufe of want of afTurance arid comfort is, when men grow lazy in the fpiritual part of duty. As Dr. Sibbs faith truly, " It is the lazy Chriftian, commonly, that lacketh aflurance." The way of painful duty, is the way of fullelt comfort. Chiift carrieth all our comforts in his hand: if we are out of that way where Chrift is to be met, we are out of the way where comfort is to be had. Thefe two ways doth this lazincfs debar us of our comforts : i. By flopping the fountain, and caufing Chrift to with-hold this bleffing from us. Parents ufe not to fmile upon children in their negledts and difobedience, ' So far as the Spirit is riieved, he will fufpend his | confomtions. Affurance and peace are Chriit's great enconragements to faithfulnefs and obedience : and therefore (though our obedience do not merit them N vet) 146 The Saints Everlafting Reft. II. 8. yet) they ufually rife and fall with our diligence in Learn therefore a better leffon from the prophet Micah, vii. 5, 6, 7, " Truft not (too much) in a friend, nor put confidence in a guide: keep the doors of thy mouth from her that lieth in thy bofom : but look rather to the Lord, and wait for the God of thy falvation." It is likely thou haft given that love and truit to men ? which was due only to God ; or which thou had denied him ; and then no wonder if he chaftife thte bv thcrr*. If \vc would ufe our friends as friends, God would make them our helps and comforts : but when we once make them our gods by excefllve love and truft, then O he 158 The Saints Everlafting Reft. II. 10. b^ fufFers them to be our accufers and tovmenters : it is rnore fafe for me to have any creature a fatan than a god ; to be tormented by them, than to idolize them. Till thou haft learned to fuffer from the good, as well as the ungodly, never look to live a contented or comfortable life, or ever think thou haft truly learned the art of fuffering. Oljeff. 5. Oh ! but if I had that confolation, which you fay God referveth for our fuffering times, I fhould ifuffer more contentedly ; but I do not perceive any fuch thing. Anf doth ufually- as much harm as' Lit r.j 170 The Saints Everlafting Reft. II. 11. good. I am perfnaded the very manner of fome men's reproof and exhortation, hath hardened many a finner in the way of deftru&ion. To tell them of fin, or of heaven or hell, in a dull, eafy, carelefs language, doth make men think you are .not in good earneft ; but fcarce think yourfelves fuch things are true. O Sirs, deal with fin as fin, and fpeak of heaven and hell as they are, and not as if you were in jeft. I confefs I have failed much in this myfelf, the Lord lay it not to-i my charge. Unwiilingnefs to difpleafe men, makes us undo them. 6. Yet left you run into extremes, I advife you to do it with difcretion. -Be as ferious as you can, but yet with wifdpm. And efpecially you muft be wife in thefe things following. i. In cboofing the fitteft feafon for your exhortation} , , not to deal with men when they are in a paffion, or where they will take it for a difgrace. Men fhouldl obferve, when finners are fitted to hear inftructions*. Phyfic muft not be given at all times, but in feafon. It is ah excellent example that Paul giveth us, Gal. ii. 2. He communicated the gofpel to them, yet privately to them of reputation, left he fhould run in vain. Some men would take this to be a finful com- flying, with their corruptions, to yield fo far to their pride and bafhfulnefs, as to teach them only in private, becaufe they would be afhamed to own the truth in public; but Paul knew how great a hindrance men : s reputation is to their, entertaining of the truth, and: that the remedy inuft not only be fitted to the difeafe, but alfo to the ftrength of the patient, and that in fo doing, the phyfician ,is not guilty of favouring the difeafe, but is praife-worthy for taking the right way to cure. Means will work eafilyjf you take the op- portunity ; when the earth is foft, the plow will enter. Take a man when he is under affliction, or in the houfe of mpurning, or newly ftirred by fome moving iermon, and then fet it home, and you may do him . good. Chriftian faithfulnefs doth require us, not only to do good when it falls in our way, but to watch for opportunities. a. Be wife alfo in Anting your exhortation to the qualicy and temper of the perfon. All meats are not for II. ii. The Saints Everlafling Reft. 171 for all ftomachs : one man will vomit that up which another will digeft. i. If it be a learned, or ingenious rational man, you mud deal more by convincing argu- ments, and lefs by paflionate perfuafions. 2. If it bft one that is both ignorant and ftupid, there is need of both. 3. If one that is convinced, but not con- verted, you muft ufe moft thofe means that rouze the - affections. 4. If they be obftinate and fecure, you muft reprove them fharply. 5. If they be of timorous tender natures, they muft be tenderly dealt with. All cannot bear that rough dealing as fome can. Love, and plainnefs, and ferioufnefs take with all : but words of terror fome fcarce can bear. 3. You muft be wife alfo in ufmg the aptefl expref- ifions. Many a minifter doth deliver moft excellent matter in fuch a harfti and unfeemtng language that it 'makes the hearers loathe the food that they lliould live j by, and laugh at a fermon that might make them i quake; efpecially if they be men of curious ears, and ; carnal hearts, and have more wit and parts than the fpeaker. And fo it is in private exhortations as well as public : if you clothe the moft amiable truth in the fordid rags of unbefeeming language, you will make men difdain it, though it be the offspring of God, and of the higheft nature. 4. Let all your reproofs and exhortations be backed i with the authority of God. Let the fmner be con- vinced that you fpeak not from yourfelves or of your own head. Shew them the very words of fcripture for what you fay : prefs them with the truth and authority of God : afk them, Whether they believe that this is his word, and that his word is true ? So much of God as appeareth in our words, fo much will they take. The voice of man is contemptible ; but the voice of God is awful and terrible. Be fure there- fore to make them know that you fpeak nothing but what God hath fpoken. 5. You muft alfo be frequent with men in this duty of exhortation ; it is not once or twice that ufually will prevail. If God himfelf muft be conftantly folicited, as if importunity could prevail with him when nothing elfe can ; and therefore requires us always to pray, and not to joint ; the fame courfe, no doubt, will be moft P 2 prevailing 172 The Saints Everlafling Reft. II. n> prevailing with men. Therefore, we are commanded To exhort one another daily, and 'with all long-fufftrtng* The lire is not always brought out of the flint at one ftrokt- : nor men's affections kindled at the firft ex- "liortation. And if they were, yet if they he not fol- lowed, they will foon grow cold again. Weary ou^ finncrs with your loving and earned intreaties ; follow them, and give them no reit in their fin. This is true" charity, and this is the way to fave men's fouls : and a conrfe that will afford you comfort upon a review. 6. Strive to bring all your exhortation to an iflue : ftick not in the work done, but look after the fuccefs. I have long obferved it in minifters and private men, that if they fpeak never fo convincing words, and yet all their care is over when they have done their fpeech, pretending that having done their duty, they leave the iffue to God, thefe mon feldom p^rofper in their labours ; but thofe whofe very heart is fet upon the work, and that long to fee it take for the hearers con- verfion, and ufe to enquire how it fpeeds, God ufually blefleth their labours, though more weak. Labour therefore to drive all your fpeeches at the defired ifiue. If you are reproving fin, ceafe not (if it majf be) till you have got the finner to promife you to leave it, and to avoid the occafions of it: if you are ex- horting to a duly, urge the party to pronnfe you; prefently to fet upon it. If you would draw them to Chrift, leave them not till you have made them confefs, that their prefent ftate is miferable and not to be reRed in ; and till they have fubfcribed to the neceffity of a change; and promifed you to fall clofe to the ufe of means. Oh that all chriftians would be perfuaded to take this courfe with all their neighbours that are yet enilaved to fin, and ftrangers to Chrift. 7. Laftly, Be fure your example exhort as well as your words. Let them fee you conllant in all the duties you perfuade them to : Let them fee in your lives that excellency above the world, which you per- fuade them to in your fpeeches. Let them fee by your conftant labours for heaven, that you indeed believe what you would have them believe. And thus I have opened to you the firft and glP at part of this duty, confifting in private exhortation, fcr I II. ii. The Saints Everlafting Reft. 173 for the helping of poor fouls to this Reft, that have \ yet no title to it ; and 1 have (hewed you alfo the manner how to perform it. I will now fpeak a little of the next part. i. Beftdes the duty of private admonition, you mud do your ulmoft endeavours to help men to profit by the public ordinances. And to that end, firft do your . endeavours for the procuring of faithful minifters where they are wanting. This is God's ordinary means of ! converting and faving. " How fhall they hear with- | out a preacher "' Not only for your fakes therefore, but for the poor miferable ones about you, do all you can to bring this to pafs. Improve all your intereft i and diligence to this end. Rife, and go and feek, and I make friends till you prevail. Who knoweth how- many fouls may blefs you, who have been converted by i the miniftry which you have procured ? It is a higher and nobler work of charity, than if you gave all that you have to relieve their bodies. How fmall a matter were it (and yet how excellent a work) for every gentleman of means in England, to cull out fome one or two, or more poor boys, in the country fchools, who are the choiceft wits, and of the moil pious difpofitions, who are poor and unable to proceed in learning ; and to maintain them till they are fit for the miniftry? If it were but keeping a few fuperfluous attendants the lefs, if they had hearts to it, it were eafily fpared out of their rich apparel, or fuperfluous diet ; I dare fay, they would not be forty for it, when they come to their reckoning : One fump- tuous feaft, or one-coftly fuit of apparel, would main- tain a poor boy a year or two at the univerfity, who perhaps might come to have more true worth in him, than many a glittering lord, and to do God more fervice in his church, than ever they did with all their eftates and power. 2. And when you enjoy the bleffing of the gofpel, you muft yet ufe your utmoft diligence to help poor fouls to receive the fruit of it. To which end you mull draw them conftantly to hear and attend it : re- mind them often of what they have heard : draw them, if it be poflible, to repeat it in their families ; if that cannot be, then draw them to come to others that do P 3 repeat 174 The Saints EverMing Reft. II. n. repeat it ; that fo it may not die in the hearing. The very drawing of men into the company and acquain- tance of the good man, befides the benefit they have" by his endeavours, is, of fingular ufe to the recovery, of their fouls. It is a means to take off prejudice, by confuting the world's (landers of the ways and peopla of God. Ufe therefore often to meet together, be- fides the more public meeting in the congregation : not to vend any unfound opinions ; nor at the time of public worfhip ; nor yet to feparate from the church whereof you are members ; but the work which I would have you meet about is this, To repeat together the word which you have heard in public ; to pour out joint prayers for the church and yourfelves ; join in cheerful fmging the praifes of God : to open your fcruples, and doubts, and fears, and get refolution ; to quicken each other in love and heavenly-mindednefs, or holy walking : and all this not as a feparated church, but as a part of the church more diligent than the reft, in redeeming time, and helping the fouls of each other heavenward. 3. One thing more I advife : If you would have fouls faved by the ordinance, labour ftill to keep th ordinance and miniftry in efteem. No man will be much wrought on by that which he defpifeth. I Ihall confirm you herein, not in my own words, but in his that I know you dare not difregard, i ThefT. v. 12, 13, " Wherefore comfort yourfelves together, and edify one another, even as ye alfo do : and we befeech you brethren to know them which labour among you, and are over you in the Lord, and admonifh you, and to efteem them very highly in love for their works fake; and be at peace among yourfelves. Obey them that have the rule over you, fubmit yourfelves : for they watch for your fouls, as thofe that muft give an ac- count, that they may do it with joy, and not with grief; for that is unprofitable for you," Heb. xiii. 17. Thus you fee part of your duty for the falvation of Others. But where (hall we find the man, that fetteth hirn- felf to it with all his might, and that hath fe.t his heart upon the fouls of his brethren, that they may be faved? Let II. ii. The Saints Everlafting Reft. 175 Let us here a little enquire, what may be the caufes of the grofs neglecl of this duty, that the hindrances being difcovered, may the more eafily be overcome, 1. One hindrance is, Men's own finfulnefs and guiltinefs. They have not been ravifhed chemlelvesi with the heavenly delights : how then fhould they draw others to feek them ? They have not felt the wickednefs of their own nature, nor their loft con- dition, -nor their need of Chrilt, nor felt the renewing work of the Spirit : how then can they difcover thefe to others ? Oh that this were not the cafe of many a learned preacher in England ! and the caufe why they preach fo frozenly ! Men'alfo are guilty themfelves of the fins they fhould reprove ; and this ftops their mouths and maketh them afhamed to reprove. 2. Another hindrance is, A fecret infidelity pre- vailing in men's hearts : alas, firs, we do not fure believe men's mifery ; fure we do not believe the threatnings of God are true ! Did we verily believe that all the unregenerate and unholy fhall be eternally tormented, oh, how could we hold our tongues when we are among the unregenerate ! How could we chufe but burft out in tears when we look them in the face, as the prophet did when he looked upon Hazael ? efpe- cially when they are our kindred or friends, that are near and dear to us ? Thus doth fecret unbelief con- fume the vigour of eachgrace and duty. Oh Chriftians, if you did verily believe that your poor neighbour, or wife, or hufband, or child, fhould certainly lie for evr in the flames of hell, except they be thoroughly changed, before death doth fnatch them hence, would not this make you caft off all difcouragements, and lay at them day and night till they were perfuaded ? If you were fure that any of your dear friends that are dead, were now in hell, and perfuaded that repentance would get him out again, would not you perfuade him day and night if he were in hearing ? And why fhould you not do as much then to prevent it, while he is in your hearing, but that you do not believe God's word that fpeaks the danger? Oh were it not for this curfed unbelief, our own fouls and our neighbours would gain more by us than they do. 3. This 176 The Saints Everlafting Reft. II. n. 3. This faithful dealing with men for their falva- tion, is hindered allb by the want of compaffion to men's fouls. We are hard-hearted and cruel toward the miferable: and therefore (as the Prieft and the Levite did by the wounded man) we look on them and pafs by. O what tender hearts could endure to look upon a poor, blind, forlorn finner, wounded by fin, and captivated by fatan, and never once open their mouths for his recovery ? What though he be ftlent, and do not defire thy help? Yet his mifery cries aloud. Mifery is the moft effectual fuitor to one that is compailionate. If God had not heard the cry of our miferies before he heard the cry of our prayers, and been moved by his own pity before he was moved by our importunity, we might have long enough continued the flaves of fatan. Alas, what pitiful fights do we daily fee ? The ignorant, the profane, the neglecters of Chrift and their fouls : Their fores are open and vifible to all ; and yet, do we not pity them ? You will pray to God for them, in cuftomary duties, that God would open the eyes, and turn the hearts of your friends and neighbours : and why do you not endea- vour their converfion if you defire it ? And if you do net defire it, why do you afk it ? Doth not your neg- ligence convince you of hypocrify in your prayers, and of abufing the moft high God with your deceitful words ? Your neighbours are near you, your friends are in the hoiife with you ; you eat, drink, and work, and walk, and talk with them, and yet you fay little or nothing to them. Why do you not pray them to confider and return, as well as pray God to convert and turn them ? Have you as oft begged of them to think on their ways, and to reform, as you have taken on you to beg of God that they may fo do ? What if you fliould fee your neighbour fallen into a pit, and you fhould prefently fall down on your knees, and pray God to help him out, but would neither put forth your hand to help him, nor once perfuade or direct him to help himfelf, would not any man cenfure you to be cruel and hypocritical? What the Holy Ghoft faith of men's bodily miferies, 1 may fay much more of the mifery of their fouls ; " It any man feeth his II. u. The Saints Everlafting Reft. 177 his brother in need, and fhutteth up his bowels of com- pafllon from him, how dwelleth the love of God in him ?" The charity of our ignorant forefathers rrmy rile up in judgment againft us, and condemn us : they would give all their eftates almoft, for fo many mafifes or pardons, to deliver the fouls of their friends from a feigned purgatory ; and we will not fo much as ad- monifh and entreat them, to fave them from the certain flames of hell. 4. Another hindrance is, A bafe man-pleafing dif- pofition that is in us. We are fo loth to difpleafe men, nd fo defirous to keep in credit and favour with them, that it makes us neglect our own duty. A foolrfh phyfician he rs, and a mod unfaithful friend, that will let a fick man die for fear of troubling him. And cruel wretches are we to our friends that will rather fuffer them to go quietly to hell, than we will anger them or hazard our reputation with them. If they did but fall in a fwoon, we would rub them and pinch them, and never ftick at hurting them. If they were diftracted, we would bind them with chains, and we would pleafe them in nothing that tended to their hurt. And yet when they are befide themfelves in point ef falvation, and in their madnefs polling on to damna- tion, we will not ftop them for fear of difpleafing them. How can thefe men be Chriftians, that "love the praife and favour of men more than the favour of God !" John xii. 43. '* For if they yet feek to pleafe men, they are no longer the fervants of Chrift," Gal. i. 10. To win them indeed we muft become all things to all men : but to pleafe them to their de- ftruction, and let them perifh, that we may keep our credit with them, is a courfe bafe and barbaroufiy cruel, that he that hath the face of a chriftian ihould abhor it. 5. Another common hindrance is, A flnful bafh- fulnefs. When we fhould labour to make men afhamed of their fins, we are ourfelves afhamed of our duties. May not thefe Tinners condemn us, when they will not blufh to fwear or be drunk, and we blufh to tell them of it, and ditfuade them from it ? Sinners will boaft of their fins, and fhew them in the open ftreets : and {hall i;3 The Saints Everlafting Reft. II. n. fhall not we he as bold in drawing them from fin ? Not that I would have inferiors forget their diftance in admoniihing their fuperiors ; but do it with all humility, and fubmiffion, and refpeft. But yet I would much lefs have them forget their duty to God and their friends, be they never fo much their fuperiors. It is a thing that muft be done. Bafhfulnefs is un- fcemly in cafes of flat neceflity. And indeed it is not a work to be afhamed of; to obey God in perfuading men from their fins to Chrift, and helping to fave their fouls, is not a bufinefs for a man to blufh at. Yet alas, what abundance of fouls have been neglected through the prevailing of this fin ? Even the moft of us are heinoufly guilty in this point. Reader, is not this thy own cafe ? Hath not thy conference told thee of thy duty many a time, and put thee on fpeaking to poor finners, left they perifh ? and yet thou haft been afhamed to open thy mouth to them, and let them alone to fink or fwim ; believe me, thou wilt ere long be afhamed of this fhame : O read thefe words of Chrift and tremble : " He that is afhamed of me and of my vrords, before this adulterous generation, of Jaim will the Son of man be afliamed before his Father and the holy angels." 6. With many alfo Pride is a great impediment. If it were to fpeak to a great man, they would do it, fo it would not difpleafe him. But to go among a com- pany of ignorant beggars, or mean perfons, and to fit with them in a fmoaky, nafty cottage, and 'there to exhort them from day to day ; where is the perfon that will do it ? Many will much rejoice if they have, been inftruments of converting a gentleman (and they have good caufe) but for the common multitude, they look not after them: as if God were a refpefter of the p erfons of the rich, or the fouls of all were not alike to him. Alas, thefe men little confider how long Chrift did ftoop to us ! When the God of glory comes down in fiefh to worms, and goeth preaching up and down among them from city to city ! Not the filliefl woman that he thought too low to confer with : few rich and noble, and wife are called. It is the poor that receive the glad tidings of the gofpcL Objcft. II. ii. The Saints Everlafllng Reft. 179 ObjecT: O but fays one, 1 am of fo weak parts, that I am unable to manage an exhortation : efpecially to men of ftrong parts and underflandings. 1 anfwer, i. Set thofe upon the work who are more able. 2. Yet do not think that thou art fo excufed thyfelf, but ufe faithfully that ability which thou haft ; not in teaching thofe of whom thou fhouldeft learn, but in inftrucltng thofe that are more ignorant than thyfelf, and in exhorting thofe that are negligent in the things which they do know. If you cannot fpeak well yourfelf, yet you can tell them what God fpeaketh - in his word. It is not the .excellency of fpeech that winneth fouls ; but the authority of God manifefted by that fpeech, and the power of his word in the mouth of the inftru<5tor. A weak woman may tell .what God faith in the plain paflages of the word, as well as a learned man. If you cannot preach to them, yet you can fay, Thus it is written. One of mean parts may remind the wifeft of their duty when they forget it. Objed. It is my fuperior : and is it fit for me to teach or reprove my betters ? Muft the wife teach the hufoand, of whom the Scripture biddeth them learn J Or muft the child teach the parents, whofe duty it is io teach .them ? I anfwer, i. It is fit that hufbands fhould be able to teach their wives, and parents to teach their children; and God expeð they fhould be fo, and therefore commandeth the inferiors to learn of them. But if they through their negligence difable themfelves, or through their wickednefs bring their fouls into fuch mifery, then it is themfelves, and not you, that break God's order, by bringing themfelves into difability and mifery. Matters of mere order and .manners muft be dif- penfed with in cafes of flat neceffity. Though it were your minifter, you muft teach him in fuch a cafe. It is the part of parents to provide for their children, and not children for their parents ; and yet if the parents fall into want, muft not the children relieve them ? It is the part of the hulband to difpofe of the affairs of the family and eftate : and yet if he be fick and befi.de himfelf, muft not the wife do it? The rich fliould i8o The Saints Everlafting Reft. II. 11. IhouU relieve the poor: but if the rich fall into beg- gary, they mull be relieved themfelves. It is the work of a phyiician to look to the health of others ; and yet if he fall fick, fomebody mud help him. So muft the meaneit fervant admonilli his mailer, and the child his parent, and the wife her hufband, and the people their minifters, in cafes of neceflity. Yet Se- condly, let me give you thefe two cautions here, 1. That you do not pretend neceflity when there is none, out of a mere de/ire of teaching. There is fcarc-e a more certain difcovery of a proud heart, than to be more defirous to teach than to learn ; especially to- wards thofe that are fitter to teach us. 2. And when the neceffity of your fupericrs doth call for your advice, yet do it with all poffible humi- lity, modefty, and meeknefs. Let them difcern your reverence and fubmiilion in the humble manner of your addrefles to them. Let them .perceive that you do it not out of a mere teaching humour, or proud felf conceitednefs. If a wife Ihould tell her hulband of fin in a mafterly, railing language : or if .a fervant reprove his mafter, or a child his father in ,a feucy \vay, what good could be expected from filch a re- proof? But if they fhould meekly and humbly open, to him his fin and danger, and entreat him to bear witn what God commandeth, and if they could, by tears: teility their fenfe of his cafe : what father, cr matter, or hxiioand could take this ill ? Object. But fome may fay, this will make us all preachers, and caufe all to break over the bounds of) their callings. Anfwer, i. This is not taking a paftoral charge of fouls, nor making an office or calling of it, as preachers do. 2. And in the way of our callings, every good chriftian is a teacher, and hath a charge of his neigh- tour'sfoul. Let it be only the voice of a Cain to fay. Am I my brother's keeper ? I would one of thefe men. ihat are fo loath that private men fhould teach them to tell me, What if a man fall down in a fvvoon in the flreets, though it be your father or fuperior, wouK you not take him up prefently, and ufe all means to I jccover him ? Or would you let him lie and die, avc fay 1 II. 1 1 . The Saints Everlafting Reft. 1 8 r fay it is the work of a phyfician, and not mine ; I will not invade the phyfician's calling. In two cafes every man is a pliyfician ; Firft, in cafe of neceffity, and when a phyfician cannot be had : and Secondly, in cafb I the hurt fliould be fo fmall, that every man can do a> well as a phyfician. And in the fame two cafes, every man mud be a teacher. Objedt. Some will farther objccl, to put off this duty, that the party is fo ignorant, or ftupid, or carclets, or rooted in fin, and hath been fo often exhorted in vain, that there is no hope. I anfwer, How know you when there is no hope ; Cannot God yet cure him ? And have not many as far gone been cured: 1 Should not a merciful phyfician ufe means while there is life ? And is it not inhuman cruelty in you to give up your friend to the devil as hopelefs, upon mere backwardnefs to your duty, or upon groundlefs difcouragements ? What if you had been fo given up yourfelves when you were ignorant ? Objecl. But iv f mujl not cafl pearls before fwine, nor give that which is holy to dogs. I anfwer, That is but a favourable difpenfatlon of Chrift for your own ikfety. When you are in danger of being torn in pieces, Chrift would have you for- bear ; but what is that to you, that are in no fuch danger ? As long as they will hear, you have encou- ragement to fpeak, and may not caft them off as con- temptuous fwine. Objea. O but it is a friend that 1 have all my dependance on : and by telling him of his fin and mi- fery, 1 may lofe his love, and fo be undone. I anfwer, fure no man that hath the faith of a chriftian, will for fhame own fuch an objection as this ? Yet, I doubt, it often prevaileth in the heart. Is his love more to be valued than his fafety ? Or thy own benefit by him, than the falvation of his foul? Or wilt thou connive at his damnation, becaufe he is thy friend? Is that thy beft requital of his friendlhip > Hadft thou rather he fhould burn for ever in hell, than thou fhouldft lofe his favour, or the maintenance thou haft from him ? To conclude this ufe, That I may prevail with every foul th.it feareth God, to ufe their utmoft diligence to Q_ hel P 182 The Saints Everlafting Reft. II. n. help all about them to this blefled Reft, let me intreat yon to confider thefe following motives. i. Confider, Nature teacheth the communicating of good, and grace doth efpecially difpofe the foul thereto ; the neglect therefore of this work, is a fin both againft nature and grace. Would you not think thofe men and women un- natural, tfeat would let their children or neighbours famifli in the (greets, while they have provifion in hand ? And is not he more unnatural, that will let his children or neighbours perifh eternally, and will not open his mouth to lave them ? Certainly this is moft barbarous cruelty. We account an unmerciful, cruel man, a very monfter to be abhorred of all. Many vicious men are too much loved in the world, but a cruel man is abhorred of all. Now that it may appear to you what a cruel thing this neglect of fouls is, do but confider thefe two things. Firft, how great 'a work it is. Secondly, how fmall a matter it is that thou refufeft to do for the accompliftiing fo great a work. Firft, it is to fave thy brother from eternal flames, that he may not there lie roating in endlefs torments. It is to bring him to the everlafting Reft, where he may live in inconceivable happinefs with God. Secondly, and what is it that you fhould do to help him herein ? Why, it is to perfuade him, and lay open to him his fin, and his duty, his mifery, and the remedy, till you have made him willing to yield to the offers and commands of Chrift. And is this fo great a matter to do, for the attaining fuch a blefled end ? Is not the foul of hufband, or wife, r child, or neighbour worth a few words ? It is worth this, or it is worth nothing. If they lie dying in the ftreets, and a few words would lave their lives, would not every man fay, he was a cruel wretch that would let them perifh, rather than fpeak to them ? Even the covetous hypocrite that James reproveth would give a few words' to the poor, and fay, " Go and be warmed, and be clothed." What a barbarous, unmerciful wretch then art thou, that wilt not vouchfafe a few words of ferious, fober admonition, to fave the foul of thy neighbour or friend ? Cruelty and umnercifulnefs to men's bodies, is a moil damnable fin ; but to their fouls II. ii. The Saints Everlafting Reft. 183 fouls much more, as the foul is of greater worth than the body, and as eternity is of greater moment than this fhort time. Alas ! Ho you not fee or feel what cafe their fouls are in, when they are in hell, for want of your faithful admonition ? Little know you what many a foul may now be feeling, who have been your neighbours and acquaintance, and died in their fins, on whom you never beftowed one hour's fober advice for preventing their unhappinefs. If you knew their mifery, you would now do more to bring them out of hell: but alas, it is too late; you fhould have done it while they were with you. As one laid of phyficians, " That they were the moft happy men, becauie all their good deeds and cures were feen above ground to their praife, but all their miftakes and neglects were buried out of light!" So I may fay to you, many a neglect of yours to the fouls about you, may now be buried with thole fouls in hell, out of your fight, and therefore now it doth not much trouble you ; but alas they feel it, though you feel it not. Jeremiah cried out, *' My bowels, my bowels, I cannot hold my peace," becaufe of the temporal deftrucVion of his people : and do not our bowels yearn ? And can we hold our peace at men's eternal deftruction. 2. Confider, What a rate Chrift did value fouls at, and what he hath done towards the falvation of them ; he thought them worth his blood, and fhall not we think them worth the breath of our mouths ? Will you not do a little, where he hath done fo much ? .3. Confider, What a deal of guilt this neglect doth lay upon thy foul. Firft, thou art guilty of the mur- der and damnation of all thofe fouls whom thou dou negleft. He that (tandeth by, and feeth a man in a pit, and will not pull him out if he can, doth drown him. And he that ftandeth by while thieves rob him, or murderers kill him, and will not help him, if he can, is acceflary to the fact. And fo he that will filently fuffer men to damn their fouls, or will let fatan and the world deceive them, and not offer to help them, will certainly be judged guilty of damning them. And is not this a mod dreadful confideration ? firs, how many fouls then have every one of us Q. 2 beea 1 84 The Saints Everlailing Red. II. 1 1. been guilty of damning ! What a number of our neigh- bours and acquaintance are dead, in whom we difcerncd i no figns of fanctification, and we never once plainly told them of it, or how to be recovered ! If you had been the caufe of burning a man's houfe through your negligence, or of undoing him, or deftroying his body, how would it trouble you as long as you lived ? If you had but killed a man unadvifedly, it would much liifqniet you. We have known thofe that have been guilty of murder, that could never fleep quietly after, nor have one comfortable day, their own conlciences did fo vex and torment them. O what a heart mud thou h'ave, that haft been guilty of murdering fuch a' multitude of precious fouls ? Remember this, when thou looked thy friend or carnal neighbour in the face ;. and think with thyfelf, can I find in my heart, through my filence and negligence, to be guilty of his everlafting , burning in hell ? Methinks fuch a thought fhould even . untie the tongue of the dumb. 2. And as you are guilty of their perifhing, fo ar you of every fin which in the mean time they commit. If they were converted, they would break off their courfe of finning,: and if you did your duty, you know not but they might be converted. As he that, is guilty of man's drunkennefs, is guilty of all the fins . which that drunkennefs doth caufe him to commit ; fo > lie that is guilty of a man's continuing unregenerate, is allb guilty of the fins of his unregeneracy. How many curfes and oaths, and other fins of a moil heinous nature are many of you guilty of, that little think of' it ! You that take much pains for your own fouls, and feem fearful of finning, would take it ill of one' that fliould tell you that you are guilty of weekly, orr daily \vhoredoms, and drunkennefs, and fvvearing, and lying ? And yet it is too true, even beyond all de- nial, by your neglect of helping thofe who do commit them. 3. You are guilty alfo of all thofe judgments which thofe men's fins bring upon the town or country where they live. 1 know you are not fuch atheifts, but you believe it is God that fendeth ficknefs, and famine, and war ; and alfo that it is only fin that moveth him to his indignation. What doubt then is there, but you II. ii. The Saints Everlafling Reft. 185 you are the caufe of the judgments, who do not drive againft thofe fins which caufe them ? God hath ftayed long in patience, t fee if any would deal plainly with the fmners of the times, and fo free their own fouls from the guilt ; but when he feeth that there is none, but all become guilty ; no wonder then if he lay the judgment upon all. We have all feen the drunkards, and heard the fvvearers in our (treets, and we would not fpeak to them: We have all lived in the midft of aa ignorant, worldly, unholy people ; and we have not fpoke to them with earneftnefs, plainnefs, and love ; no wonder then if God fpeak in his wrath both to them and us. Eli did net commit the fin himfelf, and yet he fpeaketh fo coldly againft it, that he muft bear the punifhment. God locketh up the clouds be- caufe we have fliut up our mouths. The earth is grown as hard as iron to us,becaufewe have hardened our hearts againft our miferable neighbours. The cries of the poor for bread are loud, becaufeour cries againft fin have been fo low. Sicknefies run apace from houfe to houfe, and fweep away the poor unprepared inha- bitants, becaufe we fwept not out the fin that breedeth them. As Chrift faid in another cafe, Luke xix. 40. If thefe fnould hold their peace, the Jlones would fpeak : fo becaufe we held our peace at the ignorance, ungodlinefs and wickednefs of our places, therefore do thefe plagues and judgments fpeak. 4. Confider, what a thing it will be, to look upon your poor friends in thofe flames, and to think that your neglect was a great caufe of it ? and that there was a time when you might have done much to prevent it. If you fhould there peiifli with them, it would be no final! aggravation of your torment : if you be m. heaven, it would furebe a fad thought, were it poffible that any forrow could dwell there, to hear a multitude of poor fouls there to cry out for ever, " O if you would but have told me plainly of my fin and danger, and dealt roundly with me, 1 might have efcaped all this torment, and now been in Reft !" O what a fad voice will this be ! 5. Confider, how diligent are the enemies of thefe poor fouls to draw them to hell ? and if nobody be diligent in helping them to heaven, what is like to Q^3 become 186 The Saints Everlafting Reft. II. u. become of them ? The devil is tempting them day and night : their inward lufts are ftill working and withdrawing them ; the flefh is ftill pleading for its delights and profits : their old companions are ready- to entice them to fin, and to difgrace God's ways and people to them ; and to contradict the doftrine of Chrift that fhould fave them ; and to increafe their dif- like of holinefs. Seducing teachers are exceeding diligent in fowing tares, and in drawing off the un-' ftable from the way to life : and fhall a feducer be fo unwearied in profelyting poor unguarded fouls to his fancies? And fhall not a found chriftian be much more unwearied in labouring to win men to Chrift and life. 6. Confider, the neglecT: of this doth very deeply wound, when confcience is awakened. When a man comes to die, confcience will aik him, What good haft thou done in thy life-time ? The faving of fouls is the greateft good ; what haft thou done towards this ? How many haft thou dealt faithfully with ? I have often obferved, that the confciences of dying men, very much wound them 'for this omiffion. For my own part (to tell you my experience, whenever I have been near death, my confcience hath accufed me more for this than for any fin ; it would bring every ignorant prophane neighbour to my remembrance, to whom 1 never made known their danger: it would tell me, thou fliouldft have gone to them in private, and told them plainly of their defperate danger, without baflifulnefs or daubing, though it had been when thou fhouldft have eaten or flept, if thou hadft no other time : confcience would remind me, how at fuch a time, or fuch a time, I was in company with the igno- rant, or was riding by the way with a wilful finner, and had a lit opportunity to have dealt with him, but did not : or at leaft, did it by halves, and to little pur- pofe. The Lord grant i may better obey coufcience hereafter while I live and have time, that it may have lefs to accufe me of at death. 7. Confider, laftly, the happy confequences of this Work, where it is faithfully done ; to name fome : i. Youanion. God might give you intereft in them to this end, that you might be a means of their recovery. They that will not regard the words of another, will egard a brother, or fifter, or hufband, or wife, or near "riend : befides that the bond of friendfhip doth engage r ou to more kindnefs and compaffion. 3. Phyficians, that are much about dying men fhould n a fpecial manner make a confcience of this duty ; he have a treble advantage. Firft, They are at tand. Secondly, They are with men in ficknefs and dangers, when the ear is more open, and the heart efs itubborn than in time of health. He that made a fcorn of godlinefs before, will hear. Befides, they ook upon their phyfician as a man in whofe hand is heir life : or who at lead may do much to fave them, and therefore they will the more regard his advice. Therefore you that are of this honourable profeffion, do not think this a work b-fide your calling, as if t belonged to none but minifters : except you think t befide your calling to be compaffionate, or to be chriftians. Help to fit your patients for heaven, and whether you fee they are for life or death, teach them both how to live and to die, and give them fome phyfie for their fouls, as you do for their bodies. BlefTed be God ; that very many of the chief phyficians of this age have, by their eminent piety, vindicated their pro- feffion from the common imputation of atheifm and iprofanenefs. ' 4. Another fort that have excellent advantage for tbis duty, are men that have wealth and authoiity, and are of great place or command in the world, ef- Pcially thole that have many wbo live in dependence on 192 The Saints Everlafting Reft. II. 12. them. O what a world of good might lords and gen- tlemen do, that have a great many tenants, and that are the leaders of the country, if they had but hearts to improve their intereft and advantage ! Little do you that are fuch, think of the duty that lies upon you in this. Have you not all honour and riches from God ? Is it not evident then, that you muft employ them for the advantage of his fervice ? Do you not know who hath faid, that " To whom men commit much, from them they will expect the more r" You have the greateft opportunities to do good of moft men in the world. Your tenants dare not con- tradict you, left you difpoflefs them or their children of their habitations: they fear you more than the threatnings of the fcripture : they will fooner obey you than God. If you fpeak to them for God and their fouls, you may be regarded, when even a minifter fhall-be defpifed. O therefore, as you value the honour of God, your own comfort, and the falvation of fouls, improve your intereft to the utmoft for God. Go rifit your tenants and neighbours houfes, and fee whe- ther they worfliip God in their families, and take all opportunities to prefs them to their duties. Do not defpife them, becaufe they are poor and fimple. Re- member, God is no refpefter of perfons ; your flefli is or" no better metal than theirs : nor will the worms fpare your faces or hearts any more than theirs : nor will your bones or duft bear the badge of your gen- tility ; you muft be all equals when you ftand in judg- ment ; and therefore help the foul of a poor man, as well as if he we're a gentleman : and let men fee that you excel others as much in piety and heavenlinefs, compaffion, and diligence in God's work, as you do in riches and honour. 1 confefs you are like to be angular, if you tak this courfe ; but then remember you will be fmgular in glory, few great, and mighty, and noble, are called. 5. Another fort that have fpecial opportunity to help others to heaven, are the minifters of the gofpel : as they have or fhould have more ability than others, fo it is the very work of their calling; and every one expefteth it at their hands, and will better fubmit to their teachers than to others. I intend not thefe in- ftrutfions II. 12= The Saints Everlaftmg Reft. 193 fo much to teachers as to others, and there- fore I fliall fay but little to them; and if all err moll minifters among us were as faithful and diligent 35 ome, I would fay nothing. But becaufe it is other- afe, let me give thefe two or three words of advice my brethren in this office. i. Be fure that the recovering and faving fouls, be he main end of your fludies and preaching. O do ot propound any low and bafe ends to yourfelves. ["his is the end of your calling, let it be alfo the end f your endeavours. God forbid that you fhould fpend. 1 week's ftndy to pleafe the people, or feek the ad- vancing of your own reputation. Dare you appear in he pulpit on fuch a bufmefs, and fpeak for yourfelves, ,vhen you are fent and pretend to fpeak for Chrift J 3et out the work of God as fkilfully as you can : but till let the winning of fouls be your end, and always udge that the beft means, that moft conduceth to the end. Do not think that God is beft ferved by a neat, ftarched oration ; but that he is the able fkilful minifter, that is beft fkiiled in the art of inftrucling, convincing, perfuading, and that is the beft fermon that is beft in theie. Let the vigour alfo of your perfuafions fhew, that you are fenfible on how weighty a bufmefs you are fent. Preach with that ferioufnefs and fervour as; men that believe their own doctrine, and know their tiearts muft either be prevailed with, or damned. What you would do to fave them from everlafting burning, that do while you have the opportunity and price in your hand, that the people may difcern you mean as you fpeak ; and that you are not ftage-players, bur. preachers, of the do)rine of falvation. Remember what Cicero faith, " That if the matter be never fo combuftible, yet if you put not fire to it it will not burn." And what Erafrnus faith, that " an hot iron will pierce, when a cold one will not." And if the wife men of the world account you mad, fay as Paul, \f for furthering their falvation. That this exhortation may be the more effectual with you, I will lay down feveral confiderations for you ferioufly to think on. r. What plain and preffing commands of God are there that require this great duty at your hand ! Deut. vu 6, 7, 8, " And thefe words which I command thee this day, (hall be in thy heart, and thou (halt teach them diligently to thy children, fpeaking of them when thou fitted in thy houfe, and when thou walked by the way, and when thou lieft down, and when thou rifeil up." And how well is God pleafed with this in Abraham: 1 Gen. xviii. 17, 19. " Shall 1 hide from Abraham that thing which I do ? For I know him, that he will command his children, and his houfehokl after him, and that they ih.ill keep the way of the Lord." Prov. xxii. 6, " Train up a child in the way he Ihould go, and when he is old, he will not depait R 3 from 198 The Saints EverMing Reft. II. i2. from it." So that you fee it is a work that the Lord of ^ heaven and earth laid upon you, and how then dare you negleft it i 2. You will alfo be witnefles againft your own fouls : your great care and pains, and coft for their bodies, will condemn you for your negleft of their precious fouls : you can fpend yourfelves hi toiling and caring for their bodies, and even neglect your own fouls, andi ' venture them fometimes upon unwarrantable courfes, and all to provide for your pofterity ; and have you. not as much.reafon to provide for their fouls ? Do you ttot believe that your children mud be ererlaftingly happy or miferable ? And fhould not that be fore- thought in the firft place ? 3. Confider, God hath made your children to bc- your charge : yea, and your fervants too ; every one ivill confefs they are the minifter's charge, and what a dreadful thing it is for them to negleft them, when. God hath told them, that if they tell not the wicked of their fin and danger, their blood fliall be required at that minifter's hands : and is not your charge as, great and as dreadful as theirs ? Have not you a greater charge of your own families than any minifter hath ? Yea doubtlefs, and your duty is to teach, and admonifh, and reprove them, and watch over them : nt your hands elfe will God require the blood of their fouls. The greateft charge it is that ever you was entrufted with, and woe to you if you prove unfaithful, and betray your truft, and fuffer them to be ignorant lor want of your teaching, or wicked for want of your admonition or correction. 4. Look into the difpofition and lives of your chil- dren, and fee what a work there is for you to do. Pirft, It is not one fin that you muft help them againft,. but thoufands ; their name is Legion, for they are many : it is not one weed that mull be pulled up, but the field is overfpread with them. Secondly, And how hard is it to prevail againft any one of them ? They are hereditary dilcafcs, bred in their nature: they are as near them as the very heart, and how tena- cious are all things of that fort which is natural ? How hard to teach a hare not to be afraid, or a lion or tyger not to be fierce ? 13efides the things you muft teach II. 12. The Saints Everlafting Reft. 199 teach them, are quite above them : yea, and clean contrary to the intereft and delires of the fleflv: how hard is it to teach men to be willing to be poor and defpifed for Chrift ; to deny themfelves, and difpleafe the fle(h ; to forgive an enemy ; to love thofe that hate us ; to watch againft temptations ; to avoid occafions and appearances of evil ; to believe in a crucified Sa- viour ; to rejoice in tribulation; to make God their delight and love ; and to have their hearts in heaven, while they live on earth ? I think none of this eafy s they that think otherwife, let them try and judge j yet all this muft be learned, or they are undone for ever. If you help them not to fome trade, they cannot live in the world; but if they be deftitute of thefe things, they fhall not live in heaven. If the mariner be not fkilful he muft be drowned ; and if the foldier be not fkilful he may be flain ; but they that cannot do the things above-mentioned, will perifh for ever : for without holinefs no man Jhall fee God. O that the Lord would make all you that are parents fenfible what a work and charge doth lie upon you ! You that neglecl this important work, and talk to your families of nothing but the world, I tell you the blood of fouls lies on you : make as light of it as you will, if you repent not and amend, the Lord will fhortly call you to an account for the guilt of your children's everlafl ing undoing. 5. Think with yourfelves, what a world of comfort you may have, if you be faithful in this duty : if you ihould not fucceed, yet you have freed your own fouls ; and though it be fad, yet you may have peace in your own confciences : but if you do fucceed, the comfort is inexpreffible. For, i. Good children will be truly loving to their parents, when a little matter will make ungodly children caft off their very natural affetfion. 2. Good children will be moft obedient to you ; they dare not difobey you, becaufe of the command of God, except you Ihould command them that which is un- lawful, then they mud obey God rather than men. 3. And if you fhould fall into want, they would be moft faithful in relieving you, as knowing they are tied by a double bond of nature and of grace. 4. And they will alfo be helpers to your fouls, they will be delighting 200 The Saints Ever lading Reft. II. 12. < delighting you with holy conference and actions ; when wicked children will be grieving you with curfing and fwearing, or drunkennefs, or difobeditnce. 5. But the greateft joy will be when you will fay, Here am /, and tie children thou bajl given me. And are not all thefe comforts enough to perfuade you to this duty ? 6. Confider further, That the very welfare of church and ftate lieth mainly on this duty of well educating children ; and without this, all other means are like to be far lefs fuccefsful. 1 ferioufly profefs to you, that I verily think all the fins and miferies of the land may acknowledge this fin for their nurfe. It is not good laws and orders that will reform us, if the men be not good, and reformation begin not at home : when children go wicked from the hands of their parents, in every profeflion they bring this fruit of their education with them. I tell you ferioufly, this is the caufe of all our miferies in church and ftate, even the want of a holy education in children ! Many lay the blame on this neglect, and that ; but there is none that hath fo' great a hand in it as this. 7. I intreat you that are parents, to confider, what excellent advantages you have above all others for the favmg of your children. i. They are under your hands while they are young and tender, and flexible ; but they ccme to minifters when they are grown older, and uiffer, and fettled in their ways, and think themfelves too good to be cate- chifed. You have a twig to bend, and we an oak : you have the young plants of fin to pluck up, and we the deep-rooted vices. The confciences of children are not fo feared with a cuftom of finning, and long refilling grace, as others. You have the foft and tender earth to plough in, and we have the hard and itony ways that have been trodden on by many years practice of evil. We have a double tafk, firft to unteach them, and then to teach them better, but you have but one. We mud unteach them all that the world, and the flefh, and wicked company, and the devil have been diligently teaching them in many years. You have them before they are poflefTed with prejudice againft the truth ; but we have them to teach, when they have many years lived arru>ng tbofe that have taught II. 12. The Saints Everlafting Reft. 201 taught them to think God's ways to be foolifh. Doth not the experience of all the world fhew you the power (>f education ? Whatelfe makes all the children of tlic Jews to be Jews ? and all the children of the Turks to be Mahometans ? And of each feel or party in religion to follow their parents ? Now what an advan- tage have you to ufe all this for the furtherance of their happinefs. 2. Confider alfo, .that you have the affections of your children more than any others : none in the world hath that intereft in their hearts as you. You will receive that counfel from an undoubted friend, that yon would not do from an enemy, or a ftranger. Now your children know you are their friends, and advife them in love * and they cannot but love you again. Nature hath almofl neceffitated them to love you. O therefore improve this your intereft in them for their good. 3. You have alfo the greateft authority over them. You may command them, and they dare not difobey you, or elfe it is your own fault, for the moft part ; for you can make them obey you in your bufinefs ; yea-, you may correct them to enforce obedience. Your authority is alfo the moft unqueftioned authority in the world. The authority of kings and parliaments have been difputed, but yours is puft difpute. And there- fore if you ufe it not to bring them to God, you are without excufe. 4. Befides, their dependance is on you for their maintenance. They know you can either give them, or deny them what you have, and fo punifh and reward' them at your pleafure. But onminifters or neighbours they have no dependance. 5. Moreover, you that are parents know the temper and inclination of your children, what vices they are moft inclined to, and what mftruftions and reproof they moft need : but minifters cannot fo well tell this. 6. Above all, you are ever with them, and fo have opportunity, as you know their faults, fo to apply the remedy. You may be ftill talking to them of the word of God, and minding them of their ftate and duty, and may follow and fet home every word of advice, as they are in the hoafe with you, or in the fhop, or ?a the 202 The Saints Everlaftirig Reft. II. u f the field : O what an excellent advantage is this, if' you have hearts to ufe it. Efpecially you mothers, remember this ; you are more with your children while they are little ones than their fathers, be you therefore ftill teaching them as foon as ever they are capable of learning. You cannot do God fuch eminent fervices yourfelves as men ; but you may train up children that- may do it, and then you will have part of the comfort and honour. What a deal of pains are you at with the bodies of your children more than the fathers ? And what do you fuffer to bring them into the world ; and will not you be at as much pains for the laving their fouls? You are naturally of more tender affec- tions than men ; and will it not move you to think that your children fhould perifh for ever ? Therefore I befeech you, for the fake of the children of your bowels, teach them, admonifh them, watch over them, and ^ive them no reft till you have brought them to Chrift. And thus I have fhewn you reafon enough to make you diligent in teaching your children. Let us next hear what is ufually objected againft this by negligent men. Objection I. We do not fee but thofe children prove as bad as others, that are taught the fcriptures, and brought up fo holily ; and thefe prove 35 honeft mcn.- that have none of this ado with them. Anfwer. Who art thou, O man, that difputeft againft God ? Hath God charged \;ou " to teach your chil- dren diligently his word, fpeaking of it as you fit at home, and walk abroad, as you lie down and as you rife up j" and dare you reply, that it is as good let alone i Why, this is to fet God at defiance ; and as it were to fpit in his face, and give him the lie. Will you take it well at your fervants, if when you com- mand them to do a thing, they fhould return you an/ anfvver, that they do not fee but it were as good let it alone ? Wretched worm, darefl thou thus lift up thy head againft the Lord that made thee, and mud judge thee ? Is it not he that commandeth thee ? It thou believe that this is the word of God, how dareft thou fay, It is good to difobey it ? This is devilifli pride indeed, when fuch fottilh, fmful dnft fhall think them- felves wifer than the living God. 2. But II. 12. The Saints Everlafting Reft. 203 2. But what if fome prove bad that arc well brought up. It is not the generality of them. Will you fay that NoahPs family was no better than the. drowned world, becaufe there was one Ham in it ? Nor David's, becaufe there was one Abfalom? Nor Chrift's, becaufe there was one Judas ? 3. But what if it were fo ? Have men need of the lefs teaching, or the more ? You have more wit in the matters of this world. You will not fay, I fee many labour hard, and yet are poor, and therefore it is as good never to labour at all : you will not fay, that many that go to fchool learn nothing, and therefore they may learn as much though they never go ; or many that are great tradefmen break, and therefore it is good never to trade all ; or many plough and fow, and have nothing come up, and therefore it is as good never to plough more ? What a fool were he that fhould reafon thus ? And is not he a thoufand times worfe, that fhould reafon thus for men's fouls. Peter reafons the clear contrary way. " If the righteous be fcarcely fared, where fhall the ungodly and finner appear ?" i Pet. iv. 1 8. And fo doth Chrift, Luke xiii. 24. *' Strive to enter in at the ftrait gate ; for many (hall feek to enter, and not be able." Other men's mif- carriages Jhould quicken our diligence, and not make us caft all away. What would you think of that man that fhould look over into a neighbour's garden, and becaufe he fees here and there a nettle or weed among much better fluff, fhould fay, " Why you may fee thefe men that beftow fo much pains in digging and \ weeding, have weeds in their garden as well as I that i do nothing, and therefore who would be at fo much pains ? Juft thus doth the mad world talk. You may now fee that thofe that pray and read, and follow fer- mons, have their faults as well as we, and have wicked perfons among them, as well as we ; yea, but that is not the whole garden as yours is ; it is but here and there a weed, and as foon as they fpy it, they pluck it up, and caft it away. Object. 2. Some further objefl : It is the work of tninifters to teach both us and our children, and there- tore we may be excufed- Anfwer 204 The Saints Everlafting Reft. II. 12, Anfvver i. It is firft your duty, and then the mi- nifter's. It will be no excufe for you, becaufe it is their work, except you could prove it were only their'-, Magiftrates muft govern both you and your children ; doth it theiefore follow that you muft not govern them ? It belongs to the fchoolmafter to correct them, and doth it not belong alfo to you ? There muft go many hands to this great work ; as in the building of. a houie there muft be many workmen, one to one part and another to another, and one muft not leave his part, and fay it belongs to the other : fo it is here in the inftruclion of your children ; firft, you muft do your work, and then the minifter muft do his : you muft be doing it privately night and day ; the minifter muft do it publicly and privately, as oft as he can. 2. But as the cafe now ftands with minifters, they are difabled from doing that which belongs to their office, and therefore you cannot now caft you work on them. I will inftance but in two things : Firft. 1 1 belongs to their office to govern the church, and to teach with authority ; and great and fmall are commanded to obey diem, Heb. xiii. 7, 17. But this is unknow.n, and hearers look on themfelves as free- men, that may obey or not, at their own pleafure. People think we have authority to fpeak to them when ( they pleafe to hear, and no more. Nay, few of the godly themfelves underftand the authority that their teachers have over them from Chrift : they know how to value a minifter's gifts, but not how they are bound to obey him becaufe of his office ; not that they ihould obey him in evil, nor that he would be a final decider of all controverfies, nor fhould exercife his authority in things of no moment ; but as a fchoolmafter may command his fcholars when to come to fchool, and what book to read, and what form to be of, and as they ought to obey him, and learn of him, and not to fet their wits againft his, but to take his word, and believe him as their teacher, till they understand, as well as he, and are ready to leave his fchool ; juft fo are people bound to obey and learn of their teachers. Now this minifterial authority is unknown, and Co minifters are the lets capable of doing their work ; which II. 12. The Saints Everlafting Reft. 205 which comes to pafs, i. From the pride of man's na- ture, efpecially novices, which makes men impatient of the reins of guidance and command : 2. From the Popifli error of implicit faith ; to avoid which we are driven as far into the contrary extreme : and, 3. From the modefty of minifters, that are loath to fliew their commiflion, and make known their authority, left they fhould be thought proud : as if a pilot fhould let the feamen run the (hip whither they will, for fear of being thought proud in exercifing his authority. Secondly. A far greater clog than this doth lie upon minifters, which few take notice of; and that is, he fewnefs of min'ifters, and the greatnefs of congre- ations. In the apoftles' time every church had a. multitude of minifters, and fo it muft be again, or we hall never come near that primitive pattern ; and they could preach publicly, and from houfe to houfe : buc now, when there is but one or two minifters to many houfand fouls, we cannot teach them one by one : fo that you fee you have little reafon to caft your work on the minifters, but fhould the more help them by your diligence in your feveral families, bccaufe they are already fo over-burthened. Object. 3. But fome will fay, we are poor men, and muft labour for our living, and fo mult our children ; we cannot have time to teach them the icrijHures, we have fomewhat elfe for them to do. Anfwer. And are not poor men fubjecT: to God as well as rich ? And are they not chriftians ? And mult they not give an account of their ways ? And have not your children fouls to fave or lofe, as well as the rich ? Cannot you find time to fpeak to them as they are at their work ? Have you not time to inftrucl them on the LordVday ? You can find time to talk idly, as poor as you are ; and can you find no time to talk of the way to life ? You can find time on the Lord's day for poor children to play, or walk or talk in the Itreets, but no time to mind the life to come. Me- ihinks you fhould rather fay to your children, 1 have no lands to leave you ; you have no hope of great matters here : be fure therefore to make the Lord your portion, that you may be happy hereafter ; if you could get riches, they would fhcrtly leave you, but the S riches 206 The Saints Everlafting Reft. II. 12. riches of grace and glory will be everlafting. Me- thinks you ftiould fay, as Peter, " Silver and gold I have none ; but fuch as I have 1 give you." The kingdoms of the world cannot be had by beggars, but the kingdom of heaven may. O what a terrible reckoning will many poor menl have, when Chrift {hall plead his caufe, and judge them ! May not he fay, I made the way to worldly honours inacceflible to you, that you might not look; after it for yourfelves, or your children ; but heaven 1 fet open, that you might have nothing to difcour.age you : I confined riches and honours to a few : but my blood and falvation 1 offered to all, that none might fay, I was not invited : I tendered heaven to the poor as well as the rich .- I made no exception againft the meaneft beggar ; why then did you not 'come your| felves, and bring your children, and teach them thei way to the eternal inheritance ? Do you fay you weret poor ? Why I did not fet heaven to fale for money ; , I called thofe that had nothing to take it freely; onlj) on condition they would take me for their Saviour and- Lord, and give up themfelves to me in obedience and. love. What can you anfwer Chrift, when he fhall thus ^convince you-? Is it not enough that your children M are poor and miferable here, but you would have them ; be worfe for ever? If your children were beggars^ yet if they were fuch beggars as Lazarus, they may he conveyed by angels into the presence of God. But i believe it, as God will fave no man becaufe he is a I gentleman, fo will he fave no man becaufe he is a beg- gar. God hath fo ordered it in his providence, that riches are common occafions of men's damnation, and \vill you think poverty a fufficient excufe ? Thei! hardeft point in all our work is to be weaned from the world, and in love with heaven ; and if you will not be weaned from it that have nothing in it but labour And forrow, you have no excule. The poor pretend they cannot have time, and the rich will not have time, or they are afliame.d to be fo forward : the youn| think it too foon, and the old too late ; and thus mon men intlead of being faved, have fomewhat to fa| againft their falvation; and when Chrift fendeth tc invite II. 12. The Saiats Everlafting Reft. 207 invite them, they fay, / pray thee have me excufed. O ; unworthy gueft of fuch a bletied feaft, and worthy to be turned into everlafting burnings ! Object. 4. But fome will object. We have been brought up in ignorance ourfelves, and therefore we are unable to teach our children. Anfwer. Indeed this is the very fore of the'land ; but is it not a pity that men fhould fo receive their definition by tradition ? Would you have this courfe to go on thus dill ? Your parents did not teach you, and therefore you cannot teach your children, and therefore they cannot teach theirs : by this courfe the knowledge of God would be baniihed out of the world, and never be recovered. But if your parents did not teach you, why did you not learn when you came to age? The truth is, you had no hearts for it; for he that hath not knowledge, cannot value it or love it. But yet though you have greatly tinned, it is not too late ; if you will follow my faithful advice in thefe four points. i. Get your hearts deeply fenfible of your own fin and mifery, becaufe of the long time which you have fpent in ignorance and neglect. Bethink yourfelves when you are alone : did not God make you, and fuftain you for his fervice ? Should not he have had the youth and ftrength of your fpirits ? Did you live all this time at the door of eternity ? What if you had died in ignorance, where had you been ? What a deal of time have you fpent to little purpofe ? Your life is near done, and your work all undone. You are ready to die before you have learned to live. Should not God have had a better fhare of your lives, and yonr fouls been more regarded and provided for? In the midft of thefe thoughts, cail down' yourfelves in forrow, as at the feet of Chrift ; bewail your folly, and beg pardon and recovering grace. z. Then think as fadly how you have wronged your children. If a fpendthrift that hath fold all his lands, will lament it for his children's fake, as well as his own, much more fhould you. 3. Next, fet prefently to work, and learn yourfelves. If you can read, do ; if you cannot, get fome that can, and be much among thofe that will inftruct you : be S 2 not 2oS The Saints Everlafting Reft. not afhamed to be feen among learners, but be afhamed that you had not learned fooner. God forbid you " fhould be fo mad as to fay, I am now too old to learn ; ' except you be too old to ferve God, and be faved ? How can you be too old to learn to be faved ? Why ^ not rather, I am too old to ferve the devil, and the '< world, I have tried them too long to truft them any^i more. What if your parents had not taught you any - ; trade to live by ? Would you not have fet yourfelves to learn, when you came of age ? Remember that you have fouls to care for, as well as your children, and 4 therefore firft begin with yourfelves. 4. While you are learning yourfelves, teach your' children what you do know; and what you cannot Teach them yourfelves, put them to learn of others that can : perfuade them into the company of thofe who ' will be glad to inftrudl them. Have you no neigh- hours that will be helpful to you herein ? O do not keep yourfelves ftrange to them, but go among them, and dcfire their help, and be thankful to them, that they will entertain you in their company. God forbid that you fhould be like thofe that Chrift fpeaks of, : Luke xi. 52. " That would neither enter into the kingdom of God themfelves,nor fufFer thofe that would to enter." God forbid you fhould be fuch barbarous wretches, as to hinder your children from being godly, and to teach them to be wicked ? If any thing that walks in flefh may be called a devil, 1 think it is a parent that hindereth his children from falvation : nay, I will fay more, I verily think that in this they are far worfe than the devil. God is a righteous judge, and will not make the devil himfelf worfe than he is . I pray you be patient while you confider it, and then judge yourfelves. They are the parents of their chil- dren, and fo is not the devil : do you, think then that it is as great a fault in him to feek their defl ruction, as in them ? Is it as great a fault for the wolf to kill the lambs, as for their own dams to do it ? Is it fo horrid a fault for an enemy in war to kill a child, or for a bear or a mad dog to k91 it, as for the mother to daft its brains againft a wall ? You know it is not : do you not think then that it is fo hateful a thing in fotan to entice your children to fin and hell, and in difcourage II. 12. The Saints Everlafting Reft. ^09 difcourage and diffuade them from holinefs, as it is in you. You are bound to love them by nature, mors than fatan is. O then, what people are thofe that will teach their children, inflead of holinefs, to curfe and fwear, and rail, and backbite, to be proud and re- vengeful, and. break the Lord's-day, and to defpife his ways, to fpeak wantonly and filthily, to fcorn at holi- nefs, and glory in fin ! O when God fhall afk thefe children, Where learned you this language and practice ? and they (hall fay, i learned it of my father or mother ; I would not be in the cafe of thofe parents for all the world ! Alas, is it a work, that is worth the teaching, to undo themfelvas for ever ? Or can they not without teaching learn it too eafily of themfelves ? Do yoii need to teach a ferpent to rting, or a lion to be fierce ? Do you need to fow weeds in your garden ? Will they not grow of themfelves ? To build a houfe requires ficill and teaching, but a little may ferve to fet a town on fire : To heal the wounded or the fick, requireth /kill ; but to make a man fick, or to kill him, requires but little. You may fooner teach your children to fwear, than to pray ; and to mock at godlinefs, than to be truly godly. If thefe parents were fworn enemies to their children, and ihould ftudy feven years how to do them the greateft mifchief, they could not pofTibly find out a fuier way, than by drawing them to fin, and withdrawing them from God. I lhall therefore conclude with this earned requeft to all chriftian parents that read thefe lines, that they would have companion on the fouls of their poor chil- dren, and be faithful to the great truft God hath put on them. O firs, if you cannot do what you would for them, yet do what you can. Both church and ftate, city and country, groan under the negleft of this weighty duty ; your children know not God nor his laws ; but take his name in vain, and flight his worfhip ; and you do neither inftruft them, nor correct them, and therefore God doth correct both them and you You are fo tender of them, that God is the lefs tender both of them and you. Wonder not if God make you fmart for your children's fins ; for you are guilty of all they commit, by your negletf of doing your duty to reform them ; even as he that maketh a man urunk, 83 is ft io The Saints Everlafting Reft. II. 12. is guilty of all the fin that he committeth in his drunkennefs. Will you refolve therefore to let upon this duty, and neglect it no longer ? Remember Eli. Your children are like Mofes in the bafket, in the water, ready to perifh if they have not help. As ever you would not be charged before God for murderers of their fouls, and as ever you would not have them cry out againft you in everlafting fire, fee that you teach them how to efcape it, and bring them up in holinefs, and the fear of God. You have heard that the God of heaven doth flatly command it ; I charge every one of you therefore, upon your allegiance to him, as you will very fhortly anfwer the contrary at your peril, that you will neither refufe nor neglect this moft neceflary work. If you are not willing to do it, now you know it to be fo plain and fo great a duty, you are flat rebels, and no true fubjects of Chrift. If you are willing to do it, but know not how, I will add a few words of direction to help you. i. Teach them by your example, as well as by your words. Be yourfelves fuch as you would have them to be : practice is the moft effectual teaching of chil- dren, who are addicted to imitation, efpecially of their parents. Lead them the way to prayer, and reading, and other duties. Be not like bafe commanders, that will put on their foldiers, but not go on themfelves. Can you expect your children fhould be wifer and better than you ? Let them not hear thofe words out of your mouths, nor fee thofe practices in your lives, which you reprove in them. Who fhould lead the way of holinefs but the father and mafter of a family ? It is a fad time when a mafter or a father, will not only hinder his family from ferving God, but will give them leave to go to heaven without him. J will but name the reft of your direct duty for your family. I. You muft help to inform their under- {landings. 2. To (lore their memories. 3. To rectify their wills. 4. To quicken their affections. 5. To Irecp tender their confciences. 6. To reftrain their tongues, and help them to (kill in gracious fpeech ; and to reform and watch over their outward conver- Crtion. A To II. 12. The Saints Everlafting Reft. 211 To thefe ends, i. Be fure to keep them, at leaft, fo long at fchool till they can read Englifh. It is a thou- fand pities a reafonable creature fhould look upon a Bible, as upon a ftone or a piece of wood. 2. Get them Bibles and good books, and fee that they read them. 3. Examine them often what they learn. 4. Efpecially fpend the Lord's-day in this work, and fee that they ipend it not in fports and idlenefs. 5. Shew them the meaning of what they read and learn. 6. Acquaint them with, and keep them in company, where they may learn good, and keep them out of that company that would teach them evil. 7. Be fure to caufe them to learn fome catechifm, containing the chief heads of divinity. The heads of divinity which you muft teach them firft, are thefe : i. That there is only One God, who is a Spirit, inviiible, infinite, eternal, almighty, good, merciful, true, juft, holy. 2. That this God is One in Three, Father, Son, and Holy Ghoft. 3. That he -is the maker, maintainer, and Lord of all. 4. That man's happinefs confifteth in the enjoying of his God, and not in flefhly pleafures, profits, or honours. 5. That God made the firft man upright and happy, and gave him a law to keep, with condition, that if he kept it perfectly, he fhould live happy for ever ; but if he broke it he fhould die. 6. That man broke tin's law, and fo forfeited his welfare, and became guilty of death, as to himfelf, and all his pofterity. 7. That Chrift the Son of God did here interpofe and prevent the full execution, undertaking to die inftead of man, and to redeem him. 8. That Chrift hereupon did make with man a better covenant, which proclaimed pardon of fin to all that did but repent and believe, and obey fincerely. 9. That he revealed this covenant and mercy to the world by degrees : Firft, in darker promifes, prophecies, and facrifices ; then in many ceremonious types ; and then by more plain foretelling by the prophets. 10. That in the fulnefs of time Chrift came and took our nature into union with his godhead, being conceived by the Holy Ghoft, and born of the Virgin Mary. 11. That while he was on earth, he lived a life of forrows, was crowned with thorns, and bore 212 The Saints Everlafting Reft. II. 12, bore the pains that our fins deferred ; at laft being crucified to death, and buried, fo fatisfied the juftice of God. 12, That he alfo preached to the Jews, and by conftant miracles proved the truth of his doctrines before thoufands of witnefles ; that he revealed more fully his new covenant, that whofoever will believe in him, and accept him for tkeir Saviour and Lord, thai! be pardoned and faved, and have a far greater glory than they loft : and they that will not, (hall he under the curie and guilt, and be condemned to the ever- lafting fire of hell. 13- That he rofe again from the dead, having conquered death, and took pofleflion ot his dominion over all, and afcended up into heaven, and there reigneth in glory. 14. That before his afcenfion he gave charge to his apoftles to preach the eofpeltoall nations and perfons, and to offer Chrilt, and mercy, and life, to every one without exception, and to entreat and perfuade them to receive him, and that he gave them authority to fend forth others on the fame mellage, and to baptize and to gather churches, and confirm and order them, and fettle a courfe the fucceffion of minrfters and ordinances to the end o; the world. 15. That he alfo gave them power to work frequent and evident miracles for the confirmation of their doctrine ; and to annex their writings to the reft of the fcriptures, and fo to finifh and feal them up, and deliver them to the world as his infallible word, which none muft dare to alter, and which all mult obferve. 16. That for all his free grace is offered to the world, yet the heart is by nature io deiperately wicked, that no man will believe and entertain Chntt fmcerely, except by an almighty power he be changed and born again ; and therefore doth Chnft fend forth his Spirit with his word, which woiketh hohnefs m our hearts, drawing us to God and the Redeemer. 17 That the means by which Chrift worketh and pre- ferveth this grace, is the word read and preached, together with frequent, fervent prayer, meditation, facraments, and gracious conference ; and it is rnucl furthered alfo by fpecial Pravidences keeping us from temptation ; fitting occurrences to our advantage, dra ing us by mercies, and driving us by affliffiouj ; ai therefore it muft be the^reat and daily care ot every II. 12. The Saints Everlafling Reft. 213 chriftian to ufe faithfully all the ordinances, and im- prove all providences. 18. That though the new law or covenant be an eafy yoke, and there is nothing grievous in Chrift's commands ; yet fo bad are our hearts, and fo ftrong our temptations, and fo diligent our enemies, that whofoever will be faved, muft ftrive, and watch, and beftow his utmoft care and pains, and deny his flefti, and forefake all that would draw him from Chrift, and herein continue to the end, and over- come ; and becanfe this cannot be done without con- tinual fupplies of grace, whereof Chrift is the only fountain, therefore we muft live in continual depen- dence on him by faith, and knew, that our life is hid with God in him. 19, That Chrift will thus by his word and Spirit gather him a church out of all the world, which is his body and fpoufe, and he their head and hufband, and will be tender of them as the apple of his eye, and preferve them from danger, and con- tinue among them his prefence and ordinances ; an4 that the members of this church muft live together in entire love and peace, delighting themfelves in God, and his worfhip, and the fore-thoughts of their tver- lafting happinefs; forbearing and forgiving one another, and relieving each other in need : and all men ought to drive to be of this fociety : yet will the vifible churches be dill mixed of good and bad. 20. That when the full number of thefe are called home, Chriil will come down from heaven again, and raife all the dead, and fet them before him to be judged; and all that have loved God, and believed in Chrift, and been willing that he fhould reign over them, and have im- proved their mercies in the day of grace, them he will juftify, and fentence them to inherit everlafting glory, and thofe that were not fuch, he will condemn to everlaftiug fire : both which fentences (hall be then executed accordingly. This is the brief fum of the doctrines which you muft teach your children. Though our ordinary creed, called the Apoftles' creed, contain all the abfolute funda- mentals : and yet in fome it is fo generally and darkly exprefled, that an explication is neceffary. Then for matter of practice, teach them the meaning of the commandments, efpecially of the great commands of 214 The Saints Everlafting Reft. II. 12. of the gofpel ; fhew them what is commanded and for- bidden, in the firft table and in the fecond, towards God and men, in regard of the inward and outward man. And here fhew them, i. The authority com- manding, that is, the Almighty God, by Chrift the Redeemer. They are not now to look at the command as coming from God immediately, merely as God, or the Creator ; but as coming from God, by Chrift the Mediator, " who is now Lord of all ;" feeing, " the Father now judgeth no man, but hath committed all judgment to the Son." 2. Shew them the terms on which duty is required, and the ends of it. 3. And the nature of duties, and the way to perform them aright. 4. And the right orJer, that they firft love God, and then their neighbour ; firjl feck the kingdom uf God and bis righleoufnefs. 5. Shew them the excellencies and delight of God's fervice. 6. And the flat neceffity. 7. Efpecially labour to get all to their hearts, and teach them not only to fpeak the words. And for fin, fhew them its evil and danger, and wrath over them againlt it. Efpecially, i. The iins that youth is commonly addicled to. 2. And which their nature and constitution moft lead them to. 3. And which the time and place moft ftrongly tempt to. 4. But efpecially be fure to kill their killing fins, thofe that all are prone to, and are of nil moft deadly ; as pride, worldlinefs, ignorance, profanenefs, and flelh- pleafing. And for the manner, you muftdoallthis, i. Betimes,, before fin get rooting. 2. Frequently. 3. Seafonably. 4. Serioufly and diligently. 5. Affectionately and ten- derly. 6. And with authority: compelling where com- manding will not ferve, and adding correction, where inftruclion is fruftratcd. And thus I have done with the ufe of exhortation, to do your utmoft for the falvation of others. The Lord give you compafllonatc hearts, that it may be praclifed, and then I doubt not bwt he will fucceed it to the in- creafe of his church. THE L 2I 5 J THE Saints Everlafting Reft. PART III. Containing a DIRECTORY forgetting and keeping the the heart in heaven, by the diligent practice of that excellent duty of MEDITATION. CHAP. I. Reproving our Expectations of Reft on Earth. DOTH this Reft remain? How great then is our fin and folly to feek and expedl it here ? Where fhall we find the Chriftian that deierves not this reproof? Surely we may all cry guilty to this. We know not how to enjoy convenient houfes, goods, lands, and revenues, but we feek Reft in theie x enjoyments. We feldom, I fear, havefuch fweet and contenting thoughts of God and glory, as we have of our earthly delights. How much Reft do we feek in buildings, walks, ap- parel, eafe, recreation, fleep, pleafing meats and drinks, .company, health and ftrength, and long life? Nay, we can fcarce enjoy ihe necefiary means that God hath appointed for our fpiritual good, but we are feeking Reft in them. Our books, our preachers, fermons, friends, abilities for duty, do not our hearts quiet themfelves in them, even more than in God? Indeed in words we difclaim, and God hath ufually the pre- . eminence in our tongues and profeflion : but do we .not defire thefe more violently when we want them, than we do the Lord himfelf ? Do we not cry out more fenfibly, O my friend, my goods, my health ! than O .-my God ! Do we not mifs miniftry and means more paffionately than we mifs our God ? Do we not beftir ourfelves more to obtain and enjoy thefe, than we do to recover our communion with God ? Do we not .delight more in the po/Teffion of thefe, than we do in the fruition of God himfelf? Nay, are not thofe mer- cies and duties more pleafant to us wherein we ftand jit the greateft diftance from God ? We can read, and , ^ ftudy, 216 The Saints Everlafting Reft. III. i. ftudy, and confefs, preach and hear, day after day, without much wearinefs ; becaufe in thefe we- have to do with inftruments and creatures : but in fecret prayer and converfing with God immediately, where no crea- ture interpofeth, how dull, how heartlefs and weary are we ? And if we lofe creatures or means, doth it not trouble us more than our lofs of God ? If we lofe. but a friend, or health, all the town will hear of it : but we can mifs our God and fcarce bemoan our mifery. Thus it is apparent, we make the creature our Reft. It is not enough that they are refrelhing helps in our way to heaven ; but they muft alfo be made our heaven itfelf ? Reader, I would as willingly make thee fenfible of this fin, as of any fin in the world ; for the Lord's greateft quarrel with us is in this point. Therefore I moft earneftly befeech thee to prefs upon thy own confcience thefe following conli- derations : i. It is grofs idolatry to make any creature or means our Reft : to fettle the foul upon it, and fay, Now I am well, upon the bare enjoyment of the creature : what is this but to make it our god ? Certainly to be the foul's Reft is God's own prerogative. And as it is palpable idolatry to place our Reft in riches and honours ; fo it is but a more refined idolatry to take up our reft in excellent means, in the church's prof- perity, and in its reformation. When we \vould have all that out of God, which is to be had only in God ; what is this but .to run away from Him to the creature, apd in our hearts to deny him ? When we fetch more of our comfort from the thoughts of profperity, and thofe mercies which we have at a diilance from God, than from the fore-thoughts of our everlafting blefled- nefs in him ? Are we chriftians in judgment and pagans in affection ? Do we give our fenfes leave to be chufers of our happinefs, while reafon and faith ftand by? O how ill muft our dear Lord needs take it, when we give him caufe to complain, as fometime he did of our fellow-idolaters, Jer. 1. 6, that we have been loft iheep, and have forgotten our refting place ! When we give him caufe to fay, My people can find reft in any thing rather than in me ! They can find delight in one another but none in me ; they can rejoice in my creatures and ordinances, III. i. The Saints Everlafting Reft. 217 ordinances, but not in me ; yea, . in their very labours and duty they feek for reft, but not in me ; they had rather be any where than be with me. Are thefe their | gods ? Have thefe delivered and redeemed them ? Will thefe be better to them than I have been, or than I would be ?" If yourfelves have but a wife, a hulband, a fon, that had rather be any where than in your com- pany, and is never fo merry as when fartheft from you, would you not take it ill yourfelves ? Why fo mull our God needs do. For what do we but lay thefe things in one end of the balance and God in the other, (and foolithly prefer them before him. As Elkanah aid to Hannah, Am I not better to thee than ten font ! So when we are longing after the creature, we may hear God fay, ' Am not I better than all the creatures to hee ?" 2. Confider how thou contradicted the ead of God n giving thee thefe things. He gave them to help thee o him, and doll thou take up with them in his Read i i-le gave them that they might be refrelhments in thy ourney ; and would thou now dwell in thy fin, and no farther i Thou doft not only contradir if you could afk the living through all dominions, they would all tell you, Here is no Reft ; and all mankind may fay, " All our days are forrow, and our labour is grief, and our hearts take no Reft." Ecclef. ii. 23. If other men's experience move you not, do but take a view of your own : can you remember the eftate that did fully fatisfy you ? Or, if you could, will it prove a tailing ftate ? For my own part, I have run through feveral ftates of life, and though 1 never had the ne- ceflittes which might occafion difcontent, yet I did never find a fettlement for my foul ; and 1 believe we may all fay of our Reft, as Paul of our hopes : " If it were in this life only, we are of all men moil mife- rable." If then either fcripture or reafon, or the ex- perience of ourfelves, and all the world, will fatisfy us, we may fee there is no refting place here. And yet how guilty are the generality of us of this fin !' How many halts and ftops do we make, before we will make the Lord our reft !' How muft God even drive us, and fire us out of 'every condition, left we fhould fit down and reft there ! If he gives us profperity, riches, or honour, we do in our hearts dance before them, as the Ifraelites before their calf, and fay, Thefe are thy gods, and conclude it is good being here. If he embitter all thefe by croffes, how do we ftrive to have the crofs removed, and are reftlefs till our con- dition be fweetened to us, that we may fit down again and reft where we were. If the Lord, feeing our per- verfenefs, fhould now proceed in the cure, and take the creature quite away, then how do we labour, and care, and cry, and pray, that God would reftore it that we may make it our Reft again ! And while we are deprived of its enjoyments, and have not our formal idol, yet rather than come to God, we delight our- felves in our hopes of recovering our former ftate ; and as long as there is the leaft likelihood of obtaining it, we make thofe very hopes our reft. If the poor, by labouring all their days, have got hopes of a fuller eftau when they are old (though an hundred to one they III. i. The Saints Everlaftmg Reft. 223 they die before they have obtained it) yet do they reft themfelves on thefe expe&ations. Or if God doth take away both prefent enjoyments, and all hopes of recovering them, how do we fearch about, from crea- ture to creature, to find out fomething to fupply the room, and to fettle upon inftead thereof? Yea, if we can find no fupply, but are fure we iliall live in po- verty, in ficknefs, in difgrace, while we are on earth, yet will we rather fettle in this mifery, and make a reft of a wretched being, than we will leave all, and come to God. A man would think, that a multitude of poor people who beg their bread, or can fcarce with their hardeft labour have fuftenance for their lives, fhould eafily be driven from refting here, and willingly look to heaven for reft ; and the fick, who have not a day of eafe r nor any hope of recovery left them. But O the curfed averfenefs of our fouls from God ! We will rather ac- count our mifery our happinefs, yea, that which we daily groan under as intolerable, the foul would .rather take up its reft 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 fervice, the laft deceit of all is here we will rather fettle upon thofe ways that lead to him, and thofe ordinances that fpeak of him, and thofe gifts which flow from him, than we will come clean over to him. Marvel not that I fpeak fo much of refting in thefe : beware left it prove thy own cafe. I fuppofe thou art fo convinced of the vanity of riches, and honour, and pleafure, that thou canft more eafily difclaim thefe : but for thy fpiritual helps, thou lookeft on thefe with lefs fufpicion, and thinkeft thou canft not delight in them too much, efpecially feeing moft of the world defpife them, or delight in them too little. But doth not the increafe of thofe helps dull thy longings after heaven ? I know the means of grace muft be loved and valued ; and he that delighteth in any worldly thing more than in them, is not a chriftian. But when we are content with dutjt'inftead of God, and had rather be at a fermon than in heaven ; and a member of a church here than of that perfecl church, and rejoice in ordinances 224 The Saints Everlafting Reft. III. i. ordinances but as they are part of our earthly prof- perity : this is a fad miftake. So far rejoice in the creature, as it comes from God, or leads to him, or brings thee fome report of his love : (b far let thy foul take comfort in ordinances as God doth accompany them, or gives himfelf unto thy foul by them : (till remembering, when thou haft even what thou doft mod defire, yet this is not heaven ; yet thefe are but the firft fruits. It is not enough that God alloweth us all the comfort of travellers, and accord- ingly to rejoice in all his mercies, but we muft fet up our ftaff as if we were at home ! While we are prefent in the body, we are abfent from the Lord ; and while we are abfent from him, we are abient from our Reft. If God were as willing to be as abfent from us, as we from him, and if he were as loath to be our Reft, as we are loath to reft in him, we fhould be left to an eternal reftlefs feparation. In a word, as you- are fen- fible of the finfulnels of your earthly difcontents, fo be you alfo of your irregular contents, and pray God to pardon them much more. And above all the plagues and judgments of God on this fide hell, fee that you watch and pray againft this of fettling any where fhort of heaven, or repofing your fouls on any thing below God : Or elfe when the bough which you tread on breaks, and the things which you reft upon, deceive you, you will perceive your labour all loft, and your higheft hopes will make you afhamed. Try if you can perfuade fatan to leave tempting, and the world to ceafe troubling and feducing; if you can bring the glory of God from above, or remove the court from heaven to earth, and fecure the continuance of this through eternity, then fettle yourfelves below, and fay, Soul, take thy reft here :" but till then admit no fuch thought. CHAP. II. MOTIVES to HEAVENLY-!$INDEDNESS. WE have now by the guidance of the word of the Lord, and by the affiftance of his Spirit, fhewed you the nature of the Reft of the Saints ; and ac- quainted IJT. i. The Saints Everlafting Reft. 225 quainted you with fome duties in relation thereto. We come now to the clofe of all, to prefs you to the great duty which I chiefly intended when 1 began this fubjecl. Is there a Reft, and fuch a Reft 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 conftant contemplation ? Aik your hearts in good earneft, What is the caufe of this negleft ? Hath the eternal God provided us fuch a glory, and promifed to take us up to dwell with himfelf ? And is r.ot this worth thinking on ? Should not the ftrongeft. de-tires of our hearts be after it ; and the daily delights of our fouls be there? Can we forget and neglect it? What is the matter? Will not God give us leave to approach this light ? Or will he not fuffer our fouls to tafte and fee it ? Then what mean all his earneft invitations ? Why then doth he fo condemn our earthly miivJedncfs, and command us to fet our affeftions above? li tfie fore-thoughts of glory were forbidden units, perhaps we ihould be fooner drawn unto them. Sure I am, where God hath forbidden us to place our thoughts and our delights, thither it is eafy enough to draw them. If he fay, " Love not the world, nor the things ot the world," we doat upon it neverthelefs. How unweariedly can we think of vanity, and day alter day employ our minds about it? And have we no thought of this our Reft ? How freely and fre- quently can we think of our pleafures, our friends, our labours, our fleih, our ftudies, our news ; yea, our very miferies, our wrongs, our fufferings, and our fears? But where is the chriftian whofe heart is on his reft ? What is the matter ? Why are we not taken up with the views of glory, and our fouls more accuftomed to thefe delightful meditations ? Are we fo full of joy that we need no more ; or is there no- matter in heaven for our joyous thoughts ; or rather, are not our hearts carnal and blockilh ? Earth will tend to earth. Had we more fpirit, it would be otherwife with us. As St. Auguftin call by Cicero's writings, becaufe they contained not the name of Jefus ; fo let us humble and ! caft down thefe fenfual hearts, that have in them no more of Chrift and glory. As we Ihould not own our duties 226 The Saints Everlafting Reft. III. i. duties any further than fomewhat of Chrift is in them, fo fhould we no further our own hearts : and as we fhould delight in the creatures no longer than they have reference to Chrift and eternity, fo no further fhould we approve of our own hearts. Why did Chrift pronounce his difciples' eyes and ears bleJfed, but as they were doors to let in Chrift by his works and words into their heart ? BlafTed are the eyes that do fee, and the ears that fo hear, that the heart is thereby raifed to this heavenly frame. Sirs, fo much of your hearts as is empty of Chrift and heaven, let it^be filled with fhame and forrow, and not "with eafe. But let me turn my reprehenfion to exhortation, that you would turn this conviction into reformation. And I have the more hope, becaufe I here addrefs myfelf to men of confcience, that dare not wilfully difobey God ; yea, becaufe to men whofe portion is there, whofe hopes are there, and who have forfaken all that they may enjoy this glory ; and (hall I .be difcouraged from perfuading fuch to be heavenly-minded? If you will not hear and obey, who will? Whoever thou art therefore that readeft thefe lines, I require thee, as thou tendered thine allegiance to the God of heaven, as ever thou hopeft for a part in his glory, that thou prefently take thy heart to tafk ; chide it for its wilful ftrangenefs to God ; turn thy thoughts from the purfuit 1 of vanity, bend thy foul to ftudy eternity ; habituate thyfelf to fuch contemplations, and let not thofe thoughts be fcldom and curfory, but fettle upon them ; dwell here, bathe thyielf in heaven's delights ; diench thine affeclions in thefe rivers of pleafure ; and if thy backward foul begin to flag, and thy thoughts to fly abroad, call them back, hold them to their work, put them on, bear not with their lazinefs : and when thou. haft once tried this work, and followed on till thou haft got acquainted with it, and kept a clofe guard upon thy thoughts, till they are accuftomed to obey, thou wilt then find thyfelf in the fuburbs of heaven, and as it were in a new world ; thou wilt then find that there is a fweetnefs in the work and way of God, and that the life of chriftianity is a life of joy ; thou wilt then meet with thole abundant confolations for which thou haft prayed, and panted, and groaned after, and, which III. i. The Saints Everlafting Red. 227 which fo few chriftians obtain, becaufe they know not he way to them, or elfe make not confcience of walk- ng in it. You fee the work now before you : this, this is that would fain perfuade you to praclife : let me befpeak rour confcience in the name of Chrift, and command rou by the authority I have received from Chrift, that faithfully fet upon this duty, and fix your eye meft ftedfaftly on your reft. Do not wonder that I >erfuade you fo earneftly : though indeed if we were ruly reafonable men, it would be a wonder that men hould need fo much perfuafion to fo fweet and plain a duty : but I know the employment is high, the heart earthly, and will ftill draw back; the temptations and hindrances will be many and great, and therefore fear all thefe perfuafions are little enough: fay not, we are unable to fet our own hearts on heaven, this muft be the work of God : therefore all your exhorta- ion is in vain. I tell you, though God be the chief difpofer of your hearts, yet next under him you have he greateft command of -them yourfelves, and a great power in the ordering of your own thoughts, and de- :ermining your own wills : though without Chrift you can do nothing, yet under him you may do much, and mufl do much, or elfe you will be undone through your negleft : do your own parts, and you have no caufe to diftruft whether Chrift will do his. I will here lay down fome confiderations, which f you will but deliberately weigh with an impartial udgment, I doubt not will prove effectual with your hearts, and make -you refolve upon this excellent duty. i. Confider, a heart fet upon heaven, will be one of the moft unqueftionable evidences of a true work of jfaving .grace upon thy foul. Would you have a fign infallible, not from me, or from the mouth of any man, ibut from the mouth of Jefus Chrift himfelf, which all the enemies of the ufe of marks can lay no exceptions againft ? Why here is fuch a one, Matt. vi. 21, Where your treafure is, tkere will your heart be alfo. Know once ijafTuredly where your heart is, and you may eafily know that .your treafure is there. God is the faints' treafure and happinefs : heaven is the place where they fully enjoy 228 The Saints Everlafting Reft. III. i. ' enjoy him. A heart therefore fet upon heaven, is no more but a heart fet upon God, defiring this full en- joyment : and furely a heart fet -upon God through Chrift, is the trueft evidence of faving grace. External aftions are the eafieft difcovered ; but thofe of the heart are the fureft evidences. When thy learning will be no good proof of thy grace ; when thy knowledge, thy duties, and thy gifts will fail thee, when arguments from thy tongue and thy hand may be confuted ; then will this argument from the bent of thy heart prove thee fincere. Take a poor chriftian that can fcarce fpeak Englifti about religion, that hath a weak under- ftanding,"a failing memory, a ftammering tongue, yet his heart is fet on God, he hath chofen him for his portion, his thoughts are on eternity, his defires there ; his dwelling there, he cries out, O that I were there ! He takes that day fora time of imprifonment, wherein he hath not taken one retrefhing view of eternity : f had rather die in this man's condition than in the cafe of him that hath the moft eminent gifts, and is molt admired for parts and duty, whofe heart is not taken up with God. The man that Chrift will find out at the laft day, and condemn for want of a wedding- garment, will be him that wants this frame of heart. The queftion will not then be, how much you have known or talked ? but how much you have loved, and where was your heart ? Why then, as you would have a fure proof of your title to glory, labour to get your hearts above. God will acknowledge you love him,, when he fees your hearts are fet upon him. Get but your hearts once truly in heaven, and without all quef- tion yourfelves will follow. If fin and fatan keep not thence your affeftions, they will never be able to keep-, away your perfons. 2. Confider, a heavenly mind is a joyful mind : tin's is the neareft and the trueft way to comfort ; and witli- r | out this you muft needs be uncomfortable. Can a man j be at the fire, and not be warm, or in the funftiine,,, and not have light ? Can your hearts be in heaven, and not have comfort ? What could make fuch fro /en uncomfortable chriftians, but living fo far as they do from heaven? And what makes others fo warm in comforts, but their frequent acccfs fo r-ear to Goa ' . 2. The Saints Everlafting Reft. 229 When the fun in the fpring draws -near our part of the earth, how do all things congratulate its approach ? The earth looks green, and catteth off her mourning habit; the trees'" Ihoot forth; the plants revive; the birds fing ; the face of all things fniiles upon us, and all the creatures below rejoice. If we would but keep thefe hearts above, what a fpring would be within us ; and all our graces be frelh and green? How would the face of our fouls be changed, and all that is within us rejoice ? How fhould we forget our winter forrows, and withdraw our fouls from our fad retirements ? How early fhould we rife (as thofe birds in the fpring) to fing the praife of our great Creator ? O chriftian, get above : believe it, that region is warmer than this below. Thofe that have been there have found it fo, and thofe that have come thence have told us fo ; and I doubt not but thou halt fometimes tried it thyfelf. I dare appeal to thy own experience : when is it that you have largeft comtorts? Is it not after fuch an exercife as this, when thou haft, got up thy heart, and converfed with God, and talked with the inhabitants of the higher world, and viewed the manfions of the faints and angels, and filled thy foul with the fore- thoughts of glory ? If thou knoweft by experience what this prance is, 1 dare fay thou knoweft what Spiritual joy is. if it be the countenance of God that fills us with joy, then they that moft behold it, muk be fullefc of thefe joys. 4 you never tried this, nor Jived this life of heavenly contemplation, i do not won- der that you walk uncomfortably, and know r.ot what the joy of the faints means. Can you have comforti from God, and never think of him: 1 Can heaven re- joice you when you do r.ot remember it? Doth any thing in the wo. id glad you, when you think not on it ? Whom (hould we blame then, that we are fo void of confolation, but-our own negligent unfkilful hearts? God hath provided us a crown of glory, and pmmifed to fet it fliortly on our heads, and we will not fo much as tkink of it : He holdeth it out to us, and biddeth us behold and rejoice : and we will not fo much as lock at it. What a perverfe courfc 5- thi.-, both againft God and cur cwr 230 The Saints Everlaftlng Reft. III. 2.^ I confefs, though in flefhly things the prefenting a comforting objedt is fufficient to produce an anfwer- able delight, yet in fpirituals we are more difabled : God mud give the joy itfelf, as well as afford us ' matter for joy : but yet withal, it muft be remembered, that God doth work upon us as men, and in a rational way doth raife our comforts: he enableth and exciteth. us to mind thefe delightful obje&s, and from thence to gather our own comforts : therefore he that is moft fkilful in this gathering art, is ufually the fulled of the fpiritual fweetnefs. It is by believing that we j are filled with joy and peace ; and no longer than - we continue our believing. It is in hope that the faints rejoice, yea, in this hope of the glory of God ; ' and no longer than they continue hoping. And here let me warn you of a dangerous fnare, an opinion which will rob you of all your comfort : fome think, if they fhould thus fetch in their joy by believing and hoping, and work it out of fcripture-promifes by their own thinking and ftudying, then it would be a com- ] fort only of their own hammering out (as they fay) and not the genuine joy of the Holy Ghoft. A defpe- rate miftake, raifed upon a ground that would over- { throw almoft all duty, as well as this ; which is their fetting the workings of God's Spirit and their ownj fpirits in oppofition, when their fpirits muft ftand in i fubordination to God's : they are conjunct caufes, co- operating to the producing of one and the fame effeft. God's Spirit worketh our comforts, by fetting our own | fpirits at work upon the promifes, and raifmg our .' thoughts to the place of our own comforts. As you^ would delight a covetous man by fhewing him money, or a voluptuous man with fleflily delights ; fo God ufeth to delight his people, by taking them as it werei; by the hand, and leading them into heaven, and fhew- ing them himfelf, and their Reft with Him. God ufeth not to caft in our joys while we are idle, or taken up with other things. It is true, he fometimes doth it fuddenly, but ufually in the aforefaid order* and his fometimes fudden, extraordinary cafting of comforting thoughts into our hearts, fhould be fo far ; from hindering our endeavours in a meditating way, that III. 2. The Saints Everlafting Rell. 231 it fhould be a fingular motive to quicken us to it ; even as a tafte given us of fome cordial, will make us defire and feek the reft. God feedeth not faints as birds do their young, bringing it to them, and putting it in their mouth, while they lie ftill in the nefl, and only gape to receive it : but as he giveth to man the fruits of the earth, the increafe of our land in corn and wine, while we plow and fow, and weed, and water, and dung, and drefs, and then with patience expect his blefling; fo doth he give the joys of the foul. Yet I deny not, that if any mould think, to work out his own comforts by meditation, and to attempt the work in his own ftrength, the work would prove to be like the workman, and the comfort he would gather would be like both; even meie vanity; even as the hufbandman's labour, without the fun and rain, and blefling of God. So then you may eafily fee, that clofe meditation on the matter and caufe of your joy, is God's way to pro- cure folid joy. For my part, if I fhould find, my joy of another kind, 1 fhould be very prone to doubt of its fincerity. If I find a great deal of comfort, and know not how it came, nor upon what rational ground it was raifed, nor what confederations feed and con- tinue it, fhould be ready to queftion whether this be from God ? Our love to God fhould not be like that of fond lovers, who love violently, but they know not why. I think a chriftian's joy fhould be rational joy, and not to rejoice and know not why. In fome extraordinary cafe, God may caft in fuch an extra- ordinary kind of joy ; yet it is not his ufual way. And if you obferve the experience of fome chriftians, you will find, that their happinefs greatly depends upon extra- ordinary joys ; when thefe ecftacies are abfent, their minds are varioufly tofTed, and unconftantly tempered : when they meet with fuch joys, then thefe are cheerful and lifted up ; but becaufe they are ufually fhort lived, therefore they are ftraight as low as hell. And thus they are toffed as a veifel at fea, up and down, but ftill in extremes : whereas, alas ! God is moft conftant, Chrift the fame, heaven the fame, and the promife the fame ; and if we took the right courfe for fetching in our comforts from thefe, fure our comforts would be more U 2 fettled ^32 The Saints Everlafting Reft. III. 2..; fettled and conftant, though not always the fame. Whoever thou art therefore that readeft thefe lines, I' entreat thee in the name of the Lord, and as thou valued the life of conftant joy, and that good con- fcience which is a continual feaft, that thou wouldft ferioufly fet upon this work, and learn the art of hea- venly-mindednefs, and thou fhalt find the increafe an hundred fold. 3. Confider a heart in heaven will be a moft excel- lent prefervative again ft temptations, and a powerful means to fave the confcience from the wounds of fin : God can prevent our finning, though we be carelefs, and fometimes doth ; but this is not his ufual courfe ; nor is this our fafeft way to efcape. When the mind is either idle, or ill employed, the devil needs not a greater advantage : if he find but the mind empty, tiiere is room for any thing that he wHl bring in ; but v.hen he finds the heart in heaven, what hope that his motions ihould take ? Let him entice him to any for- bidden courfe, the foul will return Nehemiah's anfwer, / am doing a grtat work, and cannot come, Neh. vi. 3. Several ways will this prefei ve us againll temptation. Virftj By keeping ihe heart employed. Secondly, By clearing the underilaiKiing, and confirming the will. Thirdly, By pre-poffefling the aficc'tions. Fourthly, By keeping us in the way of God's blefTing. Firft, By keeping the heart employed : when we are idle, we tempt the devil to tempt Ui, as it is an encouragement to a thief, to fee your doors open, and no body within ; and as we ufe to iky, " carelefs per- fons make thieves ;" ib it will encourage latan, to find your hearts idle; but when the heait is taken up with God, it cannot have time to hearken to tempta- tions; it cannot have time to be luftful and wanton, ambitious or worldly. If you were but bufied in your lawful calling?, you would not be fo ready to hearken to temptations : much lefs if you were bufied above with God. Will you leave your plow and harveft in the field ? Or leave the quenching of a fire in your houfes to run hunting of butterflies? Would a judge rife when he is fitting upon life and death, to go and play among the boys in the ftrcets ? No more will a chriftian, when he is bufy III. 2. The Saints Everlafting Red. 233 bufy with God, give ear to the alluring charms of fatan. The love of God is never idle ; it worketh great things where it truly is ; and when it will not work, it is not love. Therefore being thus ftill work- ing, it is ftill preferving. Secondly, A heavenly mind is freed from fin, be- caufe it is of cleared understanding in fpiritual matters. A man that is much converfing above, hath truer and livelier apprehenfions of things concerning God and his foul, than any reading or learning can beget : though perhaps he may be ignorant in divers controverfies, and matters that lefs concern falvation : yet thofe truths which mud eftablifh his foul, and preferve him from temptation, he knows far better than the greateft fcho- lars : he hath fo deep an inlight into the evil of fin, the vanity of the creature, the brutifhnefs of fenfual delights, that temptations have little power on him ; for thefe earthly vanities are fatan's baits, which with the clear- fighted have loft their force. In vain (faitli Solomon) the net is fpread in the fight of any bird: and in vain doth Satan lay his fnares to entrap the foul that plainly fees them. When the heavenly mind is above with God, he may from thence difcern every danger th o at lies below : nay, if he did not difcover the fnare, yet were he likelier to efcape it than any others. A net or bait that is laid on the ground, is unlikely to catch the bird that flies in the air ; while fhe keeps above, fhe is out of the danger, and the higher the fafer ; fo it is with us. Satan's temptations are laid on the earth, earth is the place, and earth is the ordinary bait : how (hall thefe enfnare the chridian, who hath left the earth, and walks with God ? Do you not fenfibly perceive, that when your hearts are ferioufly fixed on heaven, you become wifer than before? Are not your understandings more folid ; and your thoughts more fober ? Have you not truer ap- prehenfions of things than you had ? For my own part, if I ever be wife, it is when I have been much above, and ferioufly ftudied the life to come : me- thinks I find my underftanding after fuch contempla- tions, as much to differ from what it was before, as before 1 differed from a fool or an idiot : when my underftanding is weakened and befooled with common U 3 employment, 234 The Saints Evetlafting Reft. III. 2, employment, and with converfing long with the vanities below, methiaks a few fober thoughts of my father's home, and the blefled provifion of his family in hea- ven, make me (with the prodigal) to corne to myfelf again. Surely when a chriitian withdraws himfelf from his earthly thoughts, and begins to converfe with God in heaven, he is a Nebuchadnezzar, taken from the beafts of tne field to the throne, and his under- ftanding returneth to him again. O, when a chriftiaa hath had but a glirapfe of eternity, and then looks down on the world again ! How doth he fay to his laughter, Thou art mad! and to his vain mirth, What doejl thou ? How could he even tear his flefh, and take revenge on himfelf for his folly ! How verily doth he think that there is no man in Bedlam fo mad, as wilful fmners, and lazy betrayers of their own fouls, and un- worthy {lighters of Chrill and glory. Do you not think (except men are ftark devils) that it would be a harder matter to entice a man to fin, when he lies a dying, than it was before ? If the devil, or his inftruments, fhould then tell him of a cup of fack, of merry company, or of a ftage-play, do you think he would then be fo taken with the motion ? If he fhould then tell him of riches, or honours, or fhew him cards or dice, or a whore, would the temptation (think you) be as ftrong as before? Would he not anfwer, Alas ! what is all this to me, who muft pre- iently appear before God, and give account of all my life, and ftraightways be in another world ? Why, if the apprehenfion of the nearnefs of eternity will work iuch ftrange effects upon the ungodly, and make them wifer than to be deceived fo eafily, as they were wont to be in time of health ; what effects would it work in thee, if thou couldft always dwell in the views of God, and in lively thoughts of thine everlafting ftate ? Surely, a believer, if he improves his faith, may have truer apprehenfions of the life to come, in the time of his health, than an unbeliever hath at the hour of his death. Thirdly, A heavenly mind is fortified againft temp- tations, becaufe the affections are prc-poflefled with the delights of another world. When the foul is not iificcted with good } though the undeiftanding never fo clearly HI. 2. The Saints Everlafting Reft. 235 clearly apprehend the truth, it is eafy for fatan to entice that foul. Mere fpeculations (be they ever fo true) which fink not into the affe&ions, are poor pre- fervattves again 11 temptations. He that loves moft, and not he that knows moft, will eafieft refift the mo- tions of fin. There is in a chriftian a kind of fpiritual ftate, whereby he knows thefe things, befides his mere reafoning power ; the will doth as fweetly relifh good- nefs, as the underftanding doth truth : and here lies much of a chriftian's ftrength. If you fhould difpute with a fimple man, and labour to perfuade him that fugar is not fweet, or that wormwood is not bitter ; perhaps you might by fophiftry, over-argue his mere reafon, but yet you could not perfuade him ag'ainit his fenfe ; whereas a man that hath loft his tafte, is eafier deceived for all his reafon. So it is here. When thou haft had a freih delightful tafte of heaven, thoti wilt not be fo eafily perfuaded from it : you cannot perfuade a very child to part with his apple, while the tafte of its fweet nefs is yet in his mouth. O that you would be perfuaded to be much in feeding on the hidden manna, and to be frequently tafting the delights of heaven. It is true, it is a great way off from our fenfe, but faith can reach as far as that. How would this raife thy refolutions, and make thee laugh at the fooleries of the world, and fcorn to be cheated with fuch childifh toys ? What if the devil had fet upon Paul when he was in the third heaven ? Could he then have perfuaded his heart to the plea- fuies, or profits, or honours of the world. Though the Ifraelites below may be enticed to idolatry, and from eating and drinking rife up to play ; yet Mofes in the mount with God will not do fo : and if they had been where he was, and had but feen what he there faw, perhaps they would not fo eafily have finned. O, if we could keep our fouls continually delighted with the fweetnefs above, with what difdain fhould we fpit at the baits of fin ? Fourthly, Whilft the heart is fet on heaven, a man is under God's protection; and therefore if fatan then aiFault him, God is more engaged for his defence. Let me entreat thee then, if thou be a man that is haunted with temptation (as doubtlefs thou art, if thou bs 236 The Saints Everlafting Reft. III. 2. be a man) if thou perceive thy danger, and would fain efcape it ; ufe much this powerful remedy, keep clofe with God by a heavenly mind ; and when the temp- tation comes, go ftraight to heaven, and turn thy thoughts to higher things ; thou fhalt find this a furer help than the other. Follow your bufinefs above with Chrift, and keep your thoughts to their heavenly em- ployment, and you fooner will this way vanquifh the temptation, than if you argued or talked it out with the tempter. 4. Confider, The diligent keeping of your hearts on heaven, will preferve the vigour of all your graces, and put life into your duties. It is the heavenly chriftian, that is the lively chriftian ; it is our ftrange- nefs to heaven that makes us fo dull : it is the end that quickens all the means : and the more frequently and clearly this end is beheld, the more vigorous will all our motions be. How doth it make men unweariedly labour, and fearlefsly venture, when they do but think of the gainful prize ? How will the foldier hazard his life ? and the mariner pals through ftorms and waves ? How chearfully do they compafs fea. and land, when they think of an uncertain perifhing treafure ? O, what life then would it put in a chriftian's endeavours, if he would frequently think of his everlafting trea- fure ? We run fo flowly, and ftrive fo lazily, becaufe we fo little mind the prize. When a chriftian hath been tafting the hidden manna, and drinking of the ftreams of the paradife of God, what life doth this put into him ? How fervent will his fpirit be in prayer, when he confiders that he prays for no lefs than heaven. Obferve but the man who is much in heaven, and - you will fee he is not like others : there is fomewhat<; of that which he hath feen above, appeareth in all his duty and converfation ; nay, take but the fame man immediately when he is returned from thefe views of; blifs, and you may eafily perceive he excels himfelf. If he be a preacher, how heavenly are his fermons ? What clear defcriptions, what high expreffions hath j he of that reft ? If he be a private chriftian, what hea- j venly conference ? What heavenly prayers ? What an heavenly carriage hath he ? May you not even hear -.' in III. 2. The Saints Everlafting Reft. 237 in a preacher's fermons, or in the private duties of another, when they have been mod above ? When Moles had been with God in the mount, it made his face fliine, that the people could not behold him. If you would but fet upon this employment, even fo would it be with you : men would fee the face of your converfation fhine, and fay, Surely he bath been with GOD. It is true, a heavenly nature goes before this hea- venly employment ; but yet the work will make it more heavenly : There mud be life, before we can teed ; but our life is continued and increafed by feed- ing. Therefore, let me inform thee, if thou lie com- plaining of deadnefs and dullnefs, that thou canft not love Chrid, nor rejoice in his love : that thou haft no life in prayer, nor any other duty, and yet neglected this quickening courfe, or at lead are carelefs and incon- (lant in it ; thou art the caufe of thy own complaints ; thou dulled thins own heart, thou denied thyfelf that life which thou talked of. Is not thy life hid with Chrid in God ? Whither mud thou go but to Chrid for it ; and where is that, but to heaven, where he is ? Thou :;;'/ not come to Chrsfl that thou may eft have life. If thou E) have light and heat, why art thou then no more i ..i-lliine ? If thou wouldd have more of that grace iTch flows fromChrid, why art thou no more withChrift for it? Thy ftrength is in heaven, and thy life in heaven, and thence thou mud daily fetch it, if thou wilt have it. For want of this recourfe to heaven, thy foul is as a candle that is not lighted, and thy duties as a facrifice which hath no fire. Fetch one coal daily from this altar, and fee if thy offering will not burn. Light thy candle at this flame, and feed it daily with oil from hence, and fee if it will not glorioufly fhine : keep clofe to this reviving fire, and fee if thy affections will not be warmer. Thou bewailed thy want of love to God (and well thou mayed, for it is a heinous crime, killing fin) why, lift up the eye of faith to heaven, behold his beauty, contemplate his excellencies, and fee whether his amiablenefs will not fire thy affections, and his goodnefs ravifli thy heart. As the eye doth incenfe the fenfual affections, by gazing on alluring objects ; fo doth the eye of faith in meditation, enflame 238 The Saints Everlafting Reft. III. 2. our affeclions towards our Lord, by gazing on that higheft beauty. Whoever thou art, thou art a ftranger to this employment, be thy parts and profefiion ever fo great, let me tell thee, thou fpendeft thy life but in trifling and idlenefs ; thou feemeft to live, but thou art dead : I may fay of thee, as Seneca of idle Vacia, Sets, latere, vivere nefcls ; " thou knoweft how to lurk in idlenefs, but how to live thou knoweft not." And as the fame Seneca would fay, when he pafTed by that fluggard's dwelling, lit ft us eft Facia; fo it may be faid of thee, there lies fuch a one, but not there lives fuch a one, for thou fpendeft thy days more like the dead than the living. One of Draco's laws to the Athenians was, that he who was convidted of idlenefs, fhould be put to death : thou doft execute this on thy own foul, whilft by thy idlenefs thou deftroyeft its life. Thou mayeft many other ways exercife thy parts, but this is the way to exercife thy graces : they all come from God as their fountain, and lead to God as their end, and are exercifed on God as their chief objecl : fo that God is their all in all. From heaven they come, and to heaven they will direct and move thee. And as exercife maintaineth appetite, ftrength and livelinefs to the body : fo doth it alfo to the foul. Ufe limbs and have limbs, is the known proverb. And ufe grace and fpiritual life in thefe heavenly exercifes, and you fhall find it quickly caufe their increafe. The exercife of your mere abilities of fpeech will not much- advantage your graces ; but the exercife of thofe hea- venly gifts, will inconceivably help the growth of both : for as the moon is then moft full and glorious, when it doth moft directly face the fun ; fo will your fouls be both in gifts and graces, when you moft nearly] view the face of God. This will feed your tongue' with matter, and make you abound and overflow, bothr in preaching, praying, and conferring. Befides the fire' which you fetch from heaven for your facrifices, is no falfe or ftrange fire : as your livelinefs will be much more ; fo it will be alfo more fincere. The zeal which is kindled by your meditations o heaven, is moft likely to prove a heavenly zeal ; an the livelinefs of the fpirit which you fetch from t" face III. 2. The Saints Everlafting Reft. 239 face of God, mud needs be the divined life. Some men's fervency is drawn only from their books, and fome from dinging afflictions, and fome from the mouth of a moving minifter, and fome from the encourage- ment of an attentive auditory ; but he that knows his way to heaven, and derives it daily from the pure Fountain, (hall have his. foul revived with the water of life, and enjoy that quickening which is the faints peculiar privilege. By this faith thou mayeft offer Abel's facrifice, more excellent than that of common men, and by it obtain witnefs that thou art righteous, God te/lifying of thy gifts, Heb. xi. 4, when others are ready, as Baal's priefts, to beat themfelves, and cut their flefh, becaufe their facrifice will not burn : then if thou canft but get the fpirit of Elias, and in the cha- iot of contemplation foar aloft till thou approached near to the quickening Spirit, thy foul and facrifice glorioufly flame, though the flefli and the world hould cad upon them the water of all their enmity. Say not now, How fhall we get fo high ? Or how can mortals afcend to heaven ? For faith hath wings, and meditation is its chariot : its office is to make abfent things as prefent. Do you not fee how a little piece of glafs, if it do but rightly face the fun, will fo con- tract its beams and heat, as to fet on fire that which is behind it, which without it would have received but little warmth ? Why thy faith is as the burning-glafs to thy facrifice, and meditation fets it to face the fun ; only take it not away too foon, but hold it there awhile, and thy foul will feel the happy effect. If we could get to the Holy of Holies, and bring thence the name and image of God, and get it clofed up in our hearts, this would enable us to work wonders; every duty we performed would be a wonder; and they that heard would be ready to fay, Never man fpake as this, man fpeaketh. The Spirit would poflefs us, as thofe flaming tongues, and make every one of us fpeak (not in the variety of the confounded languages, but) in the primative, pure language of Canaan, the wonderful works of God. We fhould then be in every duty, whether prayer, exhortation, or brotherly reproof, as Paul was at Athens, when his fpirit was dirred within him ; and we fliould be ready to fay, as Jeremiah did, 240 The Saints Everlafting Reft. III. 2. did, Jcr. xx. 9. " His words was in ray heart as a burning fire fhut up in my bones; and I was weary vith forbearing, and I could not flay." Chiiilian reader, art thou not thinking then thou feeft a lively believer, and hearelt his melting prayers, and ravifhing difcourfe r O how happy a man is this ! O that my foul were in his ftate ! Why, I here direct and advife thee from God. Try this courfe, and let thy foul to this work, and thou (halt be in as good a cafe. Waflr thee frequently in this Jordan, and thy dead foul fhall revive, and thou fhak know there is a tjod in Ifrael ; and that thou mayeil live a vigorous iind joyful life, if thou truly value this flrong and active frame of fpirit, fliew it by the prefent attempting this heavenly exercife. Thou haft heard the way to obtain this life in thy foul, and in thy duties, if thou wilt yet neglect it, blame thyfdf. But Jas, the multitude of profeflbrs come to a mi- nirter, juft as Na/.man came to Eliiha. ; they afk us, How fhall I overcome a hard heart, and get ftrength of Hie ;md grace? But they expect that fome eafy means fhould do it ; and think we fliould cure them with the very anfwer to their queftion, and teach them a way to be quickly well: but when they hear of a daily trading in heaven, and conftant meditation on the joys above : this is a greater tafk than they expected, and they turn their backs, as Naaman on Elilha, or the young man on Chrift. Will not preaching, and pray- ing, and conference ferve (fay they) without this., dwelling ftill in heaven ? 1 intreat thee, reader, be- ware of this folly ; fall to the work : the comfort of fpiritual health will countervail all the trouble. It is but the flefli that repines, which thou knoweft was never a friend to thy foul. If God had fet thee on fome^great work, fliould ft thou not have done it for the life of thy foul ? How much more when he doth but invite thee to come to himfelf ? 5. Confider, That frequent believing views of glory are the molt precious cordials in all afflictions, i. To fuftain our fpirits, and make .our fuffcrings far more eafy. 2. To Itay us from repining. And 3. To Strengthen our refolutionSj that we forfake not Chriil for .fear of trouble. A man will more quietly endure the III. 2. The Saints Everlafling Reft. 241 the lancing of his fores, when he thinks on the eafc that will "follow. What then will not a believer en- dure, when he thinks of the Reft to which it tendeth ? What, if the way be never fo rough ? Can it be tedious if it lead to heaven ? O fweet ficknefs ! Sweet re- proaches, imprifonments, or death, which is accom- panied with thcfe taftes of our future reft ! Believe it, thou wilt fuffer heavily, thou wilt die moft fadly, if thou haft not at hand the foretaftes of this reft. There- fore as thou wilt then be ready with David, to pray, be not Jar from me, for trouble is near: fo let it be thy, chief care not to be far from God and heaven, when trouble is near, and thou ivittjind him a very prefent help In trouble. All fufferings are nothing to us, as far as we have the forefight of this falvation. No bolts, nor bars, nor diftance of place, cau fliut out thefe. fupporting joys, becaufe they cannot confine our faith and thoughts, although they may confine our flefh. Chrift and faith are fpiritual, and therefore prifons and banifhments cannqt hinder their intercourse. Even when perfe- cution and fear hath (hut the doors, Chrift can come in and (land in the midft, and lay, Peace be unto you. It is not the place, that gives the reft, but the prefence and beholding of Chrift in it. If the Son of God will walk with us, we are fafe in ihe midft of thofe flames, which iliall devour thofe that caft us in ; why then keep thy foul above with Chrift ; be as little as may be out of his company, and then all conditions will be alike to thee. What made Mofes chafe ajliaion with the people of God, rather than enjoy the pkafures of Jin for afcafan ? He had refped to the recompense of reward. Yea, our Lord himfelf did fet-th his encouragement to fuffeiings from !i the forefight of his glory. " For to this end he both ; died and rofe, and revived, that he might be Lord of the dead and living," Rom. xiv. 9. " Even Jefus the author and finiflier of our faith, for the joy that was fet before him, endured the crofs, defpiiing the fiiame, and i is fet down at the right hand of the throne of God." 6. Confider, It is he* that hath his converfation in heaven, who is the profitable Chriilian to all about i him : witji him you take fweet counfel, and go up to the celeftial houfe of God. When a man .is in a ftrange X country, 242 The Saints Everlafiing Red. III. *. country, far from home, how glad is he of the com- pany of one of his own nation? Kow delightful is it to them to talk of their country, of their acquaintance, and the affairs of their home ? Why, with a heavenly Chriftian thou mayeft have fuch difcourfe ; for he hath been there in the Spirit, and can tell thee of the glory and Reft above. To difcourfe with able men, of clear underftandings about the .difficulties of religion, yea, about languages and fciences, is both pleafant and profitable ; but nothing to this heavenly difcourfe of a believer. O how reirefhirg are his exprelfions ? Hq\v his words pierce the heart? How they transform the hearers? How doth "his doclrine drop as the rain, and his fpeech diftil as the dew, as the fm all rain upon the tender herb, and as the fliowers upon the grafs ; while his tongue is expreffing the name of the Lord ; and afcribing greatncls to his God ?" This is toe man who is as Job, " when the candle of God did Ihine upon his head, and when by his light he walked through darknefs : when the fccret of God was upon his tabernacle, and when the Almighty was yet with him : then the ear that heard him did blefs him ; and the eye that faw him gave witnefs to him," Job xxix. 3, 4, 5, IT. Happy the people that havi a heavenly minifter : happy the children and fervants that have a heavenly father or mailer : happy the man that hath heavenly aflbciates : if they -have but hearts to know their happinefs. This is the companion, who will watch over thy ways ; %vho will ttrengthen thee when thou art weak ; who will cheer thee when thou art drooping, and comfort thee with the fame comforts, wherewith he hath been fo often comforted himfelf. This is he that will be blowing the fpark of thy fpi- ritual life, and always drawing thy foul to God, and will be faying to thee, as the Samaritan woman, Come and fee one that hath told me all that ever I did, one that hath ravifhed my heart with his beauty, one that hath loved our fouls to the death: is not this the Chriftf Is not the knowledge of God and him eternal life ? If thou travel with this man on the way, he will be di- refting and quickening thee in thy journey to heaven : if thou be buying or felling, or trading with him in the world, he will be ceunfelling thee to lay .out for the III. 3. The Saints Everlafting Reft. 243 rhe ineftimable treafure : if then wrong him, he can pardon thee, remembering that Chrift hath not only pardoned great offences to him, but will alfo give him his invaluable portion. This is the chriftian of the right ftamp ; this is the fervant that is like his Lord ; thefe be the innocent that lave the Ifla'nd, and all about them are the better where they dwell. I fear the men I have defcribed are very rare ; but were it not for our fhameful negligence, fuch men might we* all be ! C H A P. III. Containing fome Hindrances of Heavenly -Mindedntfs. AS thou valueft the comforts of a heavenly conver- fation, 1 here charge thee from God to beware rloft carefully of thefe impediments. i. The firft is, The living in a known fin. Obferve this, What havock will this make in thy foul! O the joys that this hath deftroyed ! The blefled communion with God, that this hath interrupted ! The ruins it hath made amongft men's graces ! The duties that it hath hindered ! "And above all others, it is an enemy to this great duty. i defire thee in the fear of God (lay here a little, and fearch thy heart. Art thou one that haft ufed. violence with thy confcience ? Art thou a wilful neglefter of known duties, either public or private ? Art thou a flave to thine appetite in eating or drink- ing, or to any other commanding fenfe ? Art thou a feeker of thine own efteem, and a man that muft needs have men's good opinion ? Art thou a peeviih or paf- fionate perfon, ready to take fire at every word, or every fuppofed flight ? Art t)lou a deceiver of others in thy dealing ? Or one that hath fet thyfelf to rife in the world ? Not to fpeak of greater fins, which all take notice of. If this be thy cafe, 1 dare fay, heaven and thy foul are very great Grangers ; 1 dare fay, thou art feldom with God, and there is little hopes it fhould be better, as long as thou continued in thefe tranf- greffions : thefe beams in thine eyes will not fuffer thee to look to heaven ; thefe will be a cloud between thee X 2 and 244 The Saints Everlafting Reft. III. 3. and God. How fhouldft thou take comfort from heaven, who takeft fo much pleafure in the lufts of the flefh ? Every wilful fin will be to thy comforts as water to fire ; when thou thinkeft to quicken them, this will quench them ; when thy heart begins to draw near to God, this will prefently fill thee with doubting. Be- fides it doth utterly indifpofe thee, and difable thee to this work ; when thou fliouldft wind p thy heart to heaven, it is biaffed another way; it is entangled, and can no more afcend in divine meditation, than the bird can fly whofe wings are dipt, or that is taken in the fnare. Sin doth cut the very finews of the foul ; there- fore I fay of this heavenly life, as Mr. Bolton faith of prayer, " either it will make thee leave finning, or fin will make thee leave it," and that quickly too: for thefe cannot continue together. If heaven and hell can meet together, then maycft thou live in fin, and in the taftes of glory. If therefore thou find thyfetf guilty, never doubt but this is the caufe that eftrangeth thee from heaven ; and take heed left it keep out thee, as it keeps out thy heart. Yea, if thou be a man that hitherto haft efcnpeJ, and knoweft no reigning fin in thy foul, yet let this warning move thee to prevention, and ftir up a dread of this danger in thy fpirir, efpe- cially refolve to keep fiom the occafion of fin, and, as much as poflihlc, out of the way of temptation. 2. A fecohd hindrance carefully to be avoided, is an earthly mind : for you may eafily conceive that This cannot (land with a heavenly mind. God and mam- mon, earth anJ heaven, cannot both have the delight of thy heart. This makes thee like Anfelem's bird, with a ftone tied to the foot, which as oft as fhe took flight, did pluck her to the earth again. If thou be a man that haft fancied to thyfelf, fome happinefs to be found on earth, and beginefl to tafte a fweetnefs in gain, and to afpire after a higher eftate, and art diiving on thy defign ; believe it, thou art marching with thy back upon Chrift, and art pofting away apace from this heavenly life. Hath not the world that from thee, which God hath from every believer ? When he i* blefling himfelf in God, and rejoicing in hope of the glory to come ; then thou art blefllng thyfelf in tky worldly profperity. It III. 3. The Saihts Everlafting Re(l. 245 It may be thou holdeft on thy courfe of duty, and prayeft as oft as thou didft before ; it may be thou keepeft in with good minifters, and with good men, and feemeft as forward in religion as ever : but what is all this to the purpofe ? Mock not thy foul, man ; for God will not be mocked. Thine earthly mind rnay confift with thy common duties; but it cannot confift with this heavenly duty. I need not tell thee this, if thou wouldft not be a traitor to thy own foul ; thou knoweft thyfelf how feldom and cold, how cur- fory and ftrange thy thoughts have been of the joys hereafter ever fmce thou didft trade fo eagerly for the world. Methinks I even perceive thy confcience flir now, and tell thce plainly, that this is thy cafe: hear it, man : O hear it now ; left thou hear it in another man- ner when thou wouldft be full lothe. O the curfed madnefs of many that feem to be religious ! who thrufi themfelves into the multitude of employments, and think they can never "have bufmefs enough, till they are loaded with labours,- and clogged with cares, that their fouls are as unfit to converfe with God, as a man to walk with a mountain on his - back. And when all is done, and they have loft that heaven they might have had upon eaith,' '--hey take up with a few rotten argu- guments to prove it lawful, and then they think they have faved all. They mifs not the pleafures of this heavenly life, if they can but quiet their confcienccs, while they fallen upon the lower and bafer pleafures. For thee, O Chriaian, who haft tafted of thefe plea- fures, I advife thee, as thou valued their enjoyment, as ever thou wotildft tafte of them any more, take heed of this gulph of an earthly mind : for if once thou comeft to this, 'that 'thou -wilt be rich, tbou falleft into temptation and a fnare, and into divers foolijh and hurtful lufts. Keep thefe things as thy upper garments, ftill loofe about thee, that thou mayeft lay them by when- ever there is caufe ; but let God and glory be next thy heart, yea, as the very blood and fpirit, by which thou liveft: ftill remember the words of the apoftle, " the friendfhip of the world is enmity with God : whofoever therefore will be a friend of the world, is the enemy of God." And, "love not the world) nor the things X 3 of 246 The Saints Everlafting Reft. III. 3 of the world ; if any man love the world, the love of the Father is not in him." This is plain dealing ; and happy he that faithfully receives it. 3. A third hindrance which I muft advife thee to beware of, is, the company of ungodly and fenfual men. Not that 1 would diffuade thee from necefiary converfe, from doing them any office of love : nor would I have thee conclude them to be dogs andfwine, that fo thou mayeft evade the duty of reproof: nor yet to judge them fuch at all, before thou art certain they are fuch indeed. But it is the unneceffkry fociety of ungodly men, and familiarity with unprofitable companions, though they be not fo apparently ungodly, that I diffuade you from. It is not only the open profane, the fwearer, the drunkard, that will prove hurtful to us ; but the dead-hearted formalists, or perfons mrely civil and moral, or whofe conference is empty, unfavoury, and barren, may much divert our thoughts from heaven. As mere idlenefs and forgetting God, will keep a foul as certainly from heaven, as a profane, licentious, flefhly life : fo alfo will ufelefs company as furely keep our hearts from heaven, as the company of men more diffolute and profane. Alas, our dullnefs and back- wardnefs is fuch, that we have need of the moft con- ftant and powerful helps : A clod, or a ftone that lies on the earth, is as prone to arife and fly in the air, as our hearts are to move towards heaven. You need not hold them from flying u>p to the fkies ; it is fuffi- cient that you do not help them. If our fpirits have not great afliftance, they may eafily be kept from flying aloft, though they never ftiould meet with the leaft impediment. O' think of this in the choice of your company : when your fpirits need no help to lift ihem up, but as the flames, you are always mounting Upward, and carrying with you all that is in your way, then you may indeed be lefs careful of your company : but till then be careful therein. As it is 1 reported of a Lord that was near his death, and the Doctor that prayed with him read over the Litany, " For all women labouring with child, for fick perfons, and young chil- dren, Sec. From lightning and tempeft : from plague, peftilence, and famine; from battle and murder, and. from III. 3. The Saints Everlafling Reft. 247 from fudden death." Alas, faith he, what is this to me, who muft prefently die ? So mayeft thou fay of fuch men's conference, alas, what is this to me, who mull fhortly be in reft ? What will it advantage thce to a life with God, to hear where the fair is fuch a day, or how the market goes, or what weather it is, or is like to be, or when the moon changed, or what news is ftirring ? What will it conduce to the raifing of thy heart Godward, to hear that this is an able mi- nifter, or that an able chriftian, or that this was an excellent fermon, or this is an excellent book ; to hear a difcourfe of baptifms, ceremonies, the order of God's decrees, or other fuch controverfies of great difficulty, and lefs importance ? Yet this for the moft part is the f\veeteft difcourfe that you are likely to have of a formal, dead-hearted profeflbr. If thou hadft newly been warming thy heart with the joys above, would not this> difcourfe quickly freeze it again ? I appeal to the judgment of any man that hath tried it, and maketh obfervations on the frame of his fpirit. 4. A fourth hindrance to heavenly converfation, is, difputes about leffer truths, and efpecially when a man's religion lies only in his opinions : a fure fign of an unfanctified foul. If bad examples be regarded, 1 need fay the lefs upon this. It is legibly written in the faces of thoufands ; it is vifible in the complexion of our difeafed nation. They are men leaft acquainted with a heavenly life, who are the moft violent difputers about the circumftantials of religion : he, whofe reli- gion is all in his opinion, will be moft frequently and zealoufly fpeaking his opinions : but he whofe religion lies in the knowledge and love of God, will often be fpeaking of that time when he iliall enjoy God. As the body doth languifh in confuming fevers, when the native heat abates within, and an unnatural heat en- flaming the external parts fucceeds ; fo when the zeal of a chriftian doth leave the internals of religion, and fly to the exterior or inferior things, the foul muft needs confume and languid*. Yea, though you were fure your opinions were true, yet when the chief of your zeal is turned thither, and the chief of your conference there laid out, the life of grace decays within. Therefore 2 4 3 The Saints Evenafling.Reft. III. 3, Therefore let me advife you that afpire after this joyous life, fpend not your thoughts, your time, your zeal, or your fpecchcs upon difputes that lefs concern your fouls : but when others are feeding on hufks or fhells, or on this heated food which will burn their lips, far fooner than warm and ftrengthen their hearts ; then do you feed on the joys above. 1 could wifh you were all underftanding men, able to defend every truth of God: -but Mill 1 would have the chief to be chiefly ftudied, and none to fhoulder out your thoughts of eter- nity. The leaft controverted points are ufually mod weighty, and of moft r.eceffary ufe to our fouls. 5. As you value the comforts of a heavenly life, take heed of a proud and lofty fpirit. There is fuch an antipathy between this fin and God,' that thou wilt never get thy heart near him, as long as this prevailed: in it. If it caft the angels from heaven that were in it, it mud needs keep thy heart eftranged from it. If it caft our firft parents out of paradife, and feparated between the Lord and us, it muft needs keep our heart:; from paradife, and increafe the curfed feparation from our God. The delight of God is an humble foul, ever, him that is contrite, and tremblelh at his rcceed no farther than this ; this vrerq not the medi- ation that I intended : as it is thy whole foul that muft Z poffefs 266 The Saints Everlafting Reft. III. 5. poflefs God hereafter, fo muft the whole in a lower manner, poflefs him here. I have (hewn you in the beginning of this treatife, how the foul muft enjoy the Lord in glory, to wit, by knowing, by loving, by joying in him: why, the very fame way muft thou begin thy enjoyment here. So much as thy underftanding and affetfions are fmcerely acled upon God, fo much doft thou enjoy him : and this is the happy work of this meditation. So that you fee here is fomewhat more to be done, than barely to remember and think of heaven : as running, and fuch like labours, do not only ftir a hand or foot, but ftrain and exercife the whole body; fo doth medi- tation the whole foul. As the whole was filled with fin before, fo the whole irmft be filled with God now : as St. Paul faith of knowledge and gifts, and faith to remove mountains, that if thou haft all thefe without love, thou art but a founding braft, or at a tinkTing cymbal ; fo I may fay of the exercife of thefe; if in this work of meditation, thou exercife knowledge, and gifts, and faith of mira- cles, and not love and joy, thou doft nothing; if thy * meditation tend to fill thy note book with notions and good fayings concerning God, and not thy heart with longings after him, and delight in him, for ought I know thy book is as much a chriftian as thou. I call this meditation, fet and folemn, to difference it from that which is occafional. As there is prayer which is folemn, when we fet ourfelves wholly to the duty: and prayer which is fudden and Ihort, commonly- called ejaculations, when a man in the midit of other bufmefs, doth fend up fome brief requeft to God : fo* alfo there is meditation folemn, when we apply our- felves only to that work; and there is meditation- which is fhort and curfory, when in the midft of our bufmefs we have fome good thoughts of God in our*; mind. And as folemn prayer, is either firft fet, when a^ chriftian obferving it as a ftanding duty, doth refolvedly praftife it in a conftant courfis ; or fecondly occafional, j when fome unufual occafion doth put us upon it as a ieafon extraordinary : fo alfo meditation. Now, though I would perfuade you to that meal- tation, which is mixed with your cominen labours, andt to HI. 5. The Saints Everlafling Reft. 267 to that which fpecial occafions directs you to ; yet thefe are not the main things which I here intend : but that you would make it a conftant ftanding duty as you do hearing, and praying, and reading the fcrip- ture, and that you would folemnly fet yourfelves about it, and make it for that time your whole work, and intermix other matters no more with it, than you would do with praying or other duties. Thus you fee what kind of meditation it is that we fyeak of, viz. the fet and folemn acting of the powers of the foul. The fecond part of the difference is drawn from its object, which is reft, or the mofl Welled eftate of mart in his everlafting enjoyment of God in heaven. Medi- tation hath a large field to walk in, and hath as many objects to work upon, as there are matters and lines, and words in the fcriptures, as there are known crea- tures in the whole creation, and as there are particular difcernable paffages of providence in the government of all perfons and actions through the world. But the meditation that I now direct you in, is only of the end of all thefe, and of thefe as they refer to that end : it is not a walk from mountains to valleys, from fea to land, from kingdom to kingdom, from planet to planet ; but it is a walk from mountains and valleys to the holy mount Sion ; from fea and land to the land of the Kving ; from the kingdoms of this world, to the king- dom of faints; from earth to heaven; from time to eternity. It is a walking upon the fun, and moon, and ftars ; it is a walk in the garden and paradife of God. It may feem far off; but fpirits are quick ; whether ia the body, or out of the body, their motion is fwift ; they are not fo heavy or dull as thefe earthly lumps, nor fo flow of motion as thofe clods of flefh. I would not have you caft off your other meditations ; but furely as heaven hath the pre-eminence in perfection, fo ihould it have the pre-eminence alfo in our meditation : that which will make us moft happy when we poffefs it, will make us moft joyful when we meditate upon it ; efpe- cially when that meditation is a degree of pofTeflion, if it be fuch affecting meditation as I here defcribe. You need not here be troubled with fear, left ftudying fo much on thefe higher matters fliould make you mad. If I fet you to meditate as much on fin and wrath, and Z 2 tO 268 The Saints Everlafling Reft. III. 6. to ftudy nothing but judgment and damnation, then you might fear fuch an iffue. But it is heaven, and not hell, that I would perfaade you to walk in ; it is jcy and not forrow, that I perfuade you to look on : no deformed object, but only upon the ravifhing glory of faints, and the unfpeakable excellencies of the God of glory, and the beams that ftrearn from the face of his tSon. Are thefe fad thoughts ? Will it diftraft a man to think of his happinefs ? Will it diftraft the mife- rable to think of mercy ? Or the captive or piifoner to forefee deliverance ? Neither do I perfuade your thoughts to matters of great difficulty, or to ftudy knotty controverues of heaven, or to fearch out things beyond their reach. If you fhould thus fct your wit Ttpon the tenters, you might be quickly dillracred in- deed : but it is your affections more than your inven- tions that muft be ufed in this heavenly employment we fpeak of. They are truths which are commonly known, which your fouls muft draw forth and feed upon. The refurre-clion of the body, and the life ever- lafting, are articles of your creed, and m;t nice con- troveriies. Methinks it fhould be liker to make a man mad, to think of living in a wojld of woe, to. think of abiding among the rage of wicked men, than to think of living with Chrift in blifs. Methinks if we be not mad already, it fhould fooner diilracl us, to hear the tempeft and roaring waves, to fee ths billows, and rocks, and fands and gulphs, than to think of aniving 1 fafe at reft. " But Wifdom is juftirkd of all her chil- dren." Knowledge hath no enemy but the ignorant. This heavenly courfe was never fpoken againft by any, but thofe that never either knew it, or ufed it not. 1 more fear the neglect of men that do approve it. Truth lofeth more by loofe friends, than by fharpeft enemies. CHAP. VI. The jitteft Time and Place for this Contemplation, and tie Preparation of the Heart unto it. THUS I have opened to you the nature of this duty ; I proceed to direct you in the work ; where 1 (hall, Firft, Show you how you muft fet upon it ;. Secondly, III. 6. The Saints Everlaiting Reft. 269 Secondly, How you muft behave in it : and Thirdly-, How you (hall iliut it up. I advife thee, i. Somewhat concerning the Time. 2. Somewhat concerning the Place. And 3. Somewhat concerning the frame of thy Spirit. And i. For the time, I advife thee that as much ai may be, it be fet and conftant. Proportion out fuchr a part of thy time to the work. Stick not at their fcruples, who queftion the dating, of times as fuperftitious : if thou fuit out thy time to the advantage of the work, and place no religion in the time itfelf; thou needeft not to fear left this be fuperftition. As a workman in his (hop will have & fet place for every one of his took, or elfe when he fhould ufe it, it may be to feek j fo a chriftian fhould have a fet time for every ordinary duty, or elfe when he fhould praclife it, it is ten to one but he will be put by it. Stated time is a hedge to duty, and defends it againft many temptations to omiffion. God hath ftated none but the Lord's day himfelf ; but he hath left it to fee ftated by ourfelves, according to every man's con- dition and oceafions, left otherwife his law fhould have been a burthen or a fnare. Yet hath he left us general' rules, which by the ufe of reafon, and chriftian pru- dence, may help us to determine the fitteft times. It is as ridiculous a queftion of them that afk us. Where fcripture commands to pray fo oft, or at fuch hours ? As if they afked, Where the fcripture com* mands that the church ftand in fuch a place ? Or the pulpit in fuch a place ? Or my feat in fuch a place ? Or where it commands a man to read the fcriptures with a pair of fpeifhvck? ? Mod that I have known to argue againft a ftated time, have at laft grown carelefs of the duty itfelf, and (hewed more diflike againft the work than the time. if God gave me fo mu-ch money or wealth, and tell *ne not how much in fcripture fuch a poor man muft have, nor how much my family, nor how much in elothes, and how much in expences ; is it not lawful, yea, and neceflary, that 1 make the divifion myfelf, and allow to each the due portion ? So if God doth fceftow on m a day or week of time, and give me fuch and fuch woik to do in this time, and tell me not how Z 3 much 270 The Saints Everlafting Reft. III. 6., much I fliall allot to each work - certainly 1 muft make 1 the divifion myfelf, and proportion it wifely ard care- fully too. Though God hath not told you at what hour you* {hall rile in the morning, or at what hours you (hall eat and drink ; yet your own reafon and ex- perience will tell you, that ordinarily you fhould ob- ierve a ftated time. Neither let the fear of cuftomarinefa and formality deter you from this. This argument hath brought the Lord's fupper from once a week, to once a quarter, or once a year ; and it hath brought family duties with too many of late, from twice a day to once a week or once a month. 1 advife thee there- fore, if well thou mayeft, to allow this duty a ftated time, and be as conflant in it as in hearing and pray- ing : yet be cautious in underftanding this. I know this will not prove every man's duty ; forne have not themfelves and their time at command, and therefore cannot fet their hours ; fuch are, mod fervants, and many children of poor parents ^ and many are fo pocr that the neceffity of their families will deny them this freedom. I do not think it the duty of fuch to leavs their labours for this work juft at certain fet times, no nor for prayer. Of two duties we mu(V chufe the greater, though of two fins, we muft chufe neither. I think fuch perfons were beft to be watchful, to redeem time as much as they can, and take their vacant op- portunities as they fall, and efpecially to join meditation and prayer, as much as they can, with the labours o their callings. There is no fuch enmity between la- bouring, and meditation, or praying in the fpirit, but that both may be done together ; yet 1 fay (as Paul irv another cafe) If tkou canjl be free, ufe it rather. Thofe. that have more fpare time, I ftill adviie that they keep this duty to a flated time. And indeed it were no ill husbandry, nor point of folly, if we did fo by all other duties : if we eonfidered the ordinary works of the day, and fuited out a fit feafon and proportion of time to every work, and fixed this in our memory and re- folution, or wrote it in a table, and kept it in our clofets, and never broke it but upon unexpe&ed and extraordinary caufes : if every work of the day had thus its appointed time, we fhould be better fkilkd both in redeeming time, and performing duty. 2. I advife III. 6. The Saints Everlafling Reft. 271 2. J advife thee alfo, concerning thy time for this- duty, That as it be ftated, fo it be frequent. Juft how oft it fliould be, I cannot determine, becaufe men's conditions may vary it : but in general, that it be frequent, the fcripture requireth, when it mentioneth, meditating continually, and day and night. Circum- ftances of our condition, may much vary the circum- ftances of our duties. It may be one man's duty to hear or pray oftner than another, and fo it may be in this of meditation: but for thofe that can conveniently omit other bufinefs$ I advife, that it be once a day at lead. Though fcripture tell us not how oft in a day. we fhould eat or drink : yet prudence and experience: will direct us twice or thrice a day. Thofe that think they fhould not tie themfelves to- ordcr and number of duties : but fhould then only meditate or pray, when they find the Spirit provoking them to it, go upon uncertain and unfcriptural grounds^. I am fure the fcripture provokes us to frequency, and our neceffity feeondeth the voice cf fcripture : and if through my own neglect, or refilling the Spirit, I do- not find it fo excite me, I dare not therefore difobey the fcripture, nor negleft the neceflhies of my own foul. I fhould fufpecl that fpirit which would tum- my foul from conftancy in duty : if the Spirit in fcrip- ture bid me meditate and pray, I dare not forbear it, becaufe I find not the fpirit within me to fecond the* command : If I find not inclination to duty before, yet I may find affiftance whik 1 wait in performance. I am afraid of laying my corruptions upon the Spirit,, or blaming the want of the Spirit's afililance, when I fhould blame the backwardnefs of my own heart ; nor dare I make one corruption a plea for another ; nor. urge the inward rebellion of my nature, as a reafon for the outward difobedience of my life : and for the healing of my nature's backwardnefs, I more expert that the Spirit of Chrilt fhould do it in a way of duty, than in a way of difobedience and negkft of duty. Men that fall en duty according to the frame of their fpirit only, are like our ignorant vulgar, who think, their appetite fhould be the only rule of their eating ; when a wife man judgeth by jeafon and experience, 272 The Saints Everlafting Reft. III. 6. left when his appetite is depraved, he fhould either forfeit or famifti. Our appetite is no fure rule for our times of duty ; but the word of God in general, and our fpiritual reafon, experience, neceffity, and con- venience in particular, may truly direct us. Three reafons efpecially fhould perfuade thee to fre- quency in this meditation on heaven. 1. Becaufe feldorn converfing with him will breed a ftrangenefs betwixt thy foul and God : frequent fociety breeds familiarity, and familiarity increafeth love and delight, and maketh us bold and confident in our ad- dreffes. This is the main end of this duty, that thou jnayeft have acquaintance and ftllowfhip with God therein j therefore if thou come but feldom to it, thou wilt keep thyfelf a ftranger ftill, and fo mifs of the end of the work. 2. Seldomnefs will make thee unflcilful in the work,, and flrange to the duty, as well as to God. How clumfily do men fet their hands to a work they are feldom employed in ? Whereas frequency will habituate thy heart to the work, and thou wilt better know the way in which thou daily walkeft, yea, and it will be more eafy and delightful alfo : the hill which made thee pant and blow at the firft going up, thou mayeft run up eafily when thou art once acculrorned to it. 3. And laftly. Thou wilt lofe that heat and life by long intermiffions, which with much ado thou didit obtain in duty. If thou eat but a meal in two or three days, thou wilt lofe thy ftrength as faft as thou gettefl it : if in holy meditation thoo get near to Chrift, and warm thy heart with the fire of love, if thou then turn away, and come but feldom, thou wilt foon return to- thy former coldnef&. It is true, the intermixed ufe of other duties may do much o the keeping thy heart above, efpecially fecret prayer j but meditation is the life of molt other duties ;: and the view of heaven is the life of meditation. 4. Concerning the time f thfs duty, I advife thee that thou chufe the moft feafonable time. All things are beautiful in their feafon. Unfeafonablenefs may lofe the fruit of thy labour ; it may rife ditturbances and difficulties in the work j yea, it may turn a duty to III. 6. The Saints Everlafting Reft. 273 to fin ; when the feafonablenefs of a duty doth make it eafy, doth remove impediments, doth embolden us to the undertaking, and ripen its fruits. The feafons of this duty are either, Firft, ordinary ; or Secondly, extraordinary. Firft, The ordinary feafon of your daily performance cannot be particularly determined, otherwife God would have determined it in his word Men's conditions of employment and freedom and bodily temper, are fo various, that the fame may be a feafonable hour to one, which maybe unfeafonable to another. Ifthou be a fervant, or an hard labourer, that thou haft not thy time at command, thou muft take that feafon which thy bufmefs will beft afford : either as thou fitted in the fiiop at thy work, or as thou travelled on the way, eras thou lieft waking in the night. Every man beft knows his own time } even when he hath the leaft to hinder him in the world : but for thofe whofe neceffi- ties tie them not fo clofe, but that they may chufe what time of the day they will, my advice to fuch is, that they carefully obferve the temper of their body and mind, and mark when they find their fp'nits moft active and fit for contemplation, and pitch upon that as the ftated time. Some men are freeft for duties when they are fading, and fome are then unfitted for all. Every man is the meetefl judge for himfelf. The time I have always found fitted: for myfelf is, the evening, from fun-fetting to the twilight ; and fometimes in the night when it is warm and clear. The Lord's day is a time exceeding feafonable for this exercife. When (hould we more feafonably con- template on reft, then on that day which doth typify it to us ? Neither do I think that typifying life is ceafed", becaufe the antitype is not fully come. However it being a day appropriated to worftiip and fpiritual du- ties, we (hould never exclude this duty, which is fo eminently fpiritual. I think verily this is the chief work of a chriftian fabbath, and moft agreeable to the intent of its pofitive inftitution. What fitter time to converfe with our Lord, than on that day which he hath appropriated to fuch employments, and therefore called the Lord's day ? What fitter day to afcend to- heaven, than that on which our Lord did arife from, earth* 274 The Saints Everlafting Reft. III. 6. earth, and fully triumph over death and hell, and take po/Telfion of heaven before us. Two forts of chriflians I would entreat to take notice of this efpecially. 1. Thofe that fpend the Lord's day only in public worlhip ; either through the negletf of meditation, or elfe by their over-much exerciie of the public, allowing no time to private duty ; tho* there be few that offend in this kind ; yet fome there are, and a hurtful miftake to the foul it is. They will grow out in gifts, if they exercife but their gifts in outward performances. 2. Thofe that have time on the Lord's day for idle- nefs and vain difcourfe, and find the day longer than they know how well to fpend ; were thefe but ac- quainted with this duty of contemplation, they would need no other recreation ; they would think the longeft day fhort enough, and be forry that the night had fkortened their pleafure. Secondly, For the extraordinary performance, thefe following are fcafonable times. 1. When God doth extraordinarily revive thy fpirit. When God hath enkindled thy fpirit with fire from above, it is that it may mount aloft more freely. It is a choice part of a chriftian's fkill, to obferve the temper of his own fpirit, and to obferve the gales of grace, ad how the Spirit of Chrift doth move upon his. Without Chrl/l -what Jliall em, that they turn and fay, Never man fpeal like this man ; then fare they that behold his inajefty in his kingdom, will fay, There was never glory ilk: this glory. If when his enemies came to apprehend him, the word of his mouth doth caft them all to the ground : if when he is dying, the earth muft tremble, the veil of the temple rend, the fun in the firmament hide 300 The Saints Everlafling Reft. III. S, hide its face, and the dead bodies of the Saints arife. O what a day will it be, when he will once more (hake, not the earth only, but the heavens alfo, and remove the things that are (haken ? When this fun (hall be taken out of the firmament, and be evcrlaftingly dark- ened with the brightnefs of his glory : when the dead mud all rife and ftand before him ; and helljball acknow- ledge him to be tie Son of GOD, and every tongue confefs him to be the Lord and King ? If when he rifeth again, the grave and death have loft their power, and the angels of heaven muft roll away the ftone, and aftonifti the watchmen till they are as dead men, and fend the tidings to his dejefted difciples ; if the bolted doors cannot keep him out ; if the fea be as firm ground for him to walk on ; if he can afcend to heaven in the fight of his difciples, and fend the angels to forbid them gazing after him ; O what power and dominion, and glory then is he now poflelfed of! and muft we ever po/Tefs with him ! Yet think farther, Are his very fervants enabled to do fuch miracles when he is gone from them f Can a few poor rifhermen and tent-makers cure the lame, and blind, and fick ? open prifons, deftroy the difobedient, and raife the dead ? O then what a world will that be where every one can do greater works than thefe ? It were much to have the devils fubjecl: to us ; but more to have our names written in the book of life. Jf the very preaching of the gofpel be accompanied with fuch power, that it will pierce the heart and difcover its fecrets, bring down the proud, and make the (lony finner tremble ; if it can make men burn their books, fell their lands, bring in the price, and lay it down at the preachers' feet ; if it can make the fpirit of princes ftoop, and the kings of the earth refign their crowns, and do their homage to Jefus Chriit ; if it can fubJue kingdoms, and convert thoufands, and turn the world thus upfide down ; if the very mention of the judg- ment and lite to come, can make the judge on the bench tremble : what then is the glory of the kingdom Hfelf ? What an ablblute dominion have Chrift and his faints ? And if they have this power and honour in the day of their abafement, what will they have in their full advancement ? 10. Confidcr III. 8. The Saints Everiafling Reft. 301 to. Compare the mercies thou (halt have above, with the mercies which Chrift hath here beftowed on thy foul ; and the glorious change which thou (halt have at laft, with the gracious change -which the Spirit has wrought on thy heart. Compare the comforts of thy glorification, with the comforts of thy fanctifica- tion. There is not the fmalleft grace in thee, which is genuine, but is of greater worth than the riches of the Indies ! Nor a hearty defire and groan after Chrift, but is more to be valued than the kingdoms of the world : a renewed nature is the very image of God ; fcripture calleth it, Chrijl dwelling in us, and the Spirit of God dwelling in us ; it is a beam from the face of God himfelf; it is the feed of God remaining in us; it is the only inherent beauty of the rational foul ; it ennobleth man above all nobility ; it fitteth him t(5 understand his maker's pleafure, to do his will, and to receive his glory : think then with thyfelf, if this grain cf mnjlard feed be fo precious, what is the Tree of Life in the rnidfl cf the paradife of God ? If a fpark of life be fo much, how glorious then is the fountain and end of this life ? If we are even now laid to be like God, and to bear his image, and to be ho!y as he it holy; fure we ihall then be much liker God ; when we are perfectly holy, and without blemiih. Is the defire of heaven fo precious a thing? what then is the thing itfelf? Is love fo excellent ? what then is the beloved ? Is our joy in forefeeing and believing fo fweet ? what will be the joy in the full pofTeHIon ? O the delight that a chriftian hath in the lively exercife of fome of thefe affections ! What good doth it to his very heart, when he can feelingly fay, he loves his Lord? Yea, even thole troubling pafl:ons of forrow and fear, are yet de- lightful, when they are lightly exercifed : how glad is a poor chriftian when he feeleth his heart melt, and when the thoughts cf fuiful unkindnefs will diffolve it ! Even his forrow doth yield him matter of joy : O v;hat will it then be when we fhall do nothing but know God, and love, and rejoke, and praife, and all this in the higheft perfection ? What a comfort is it to my doubting foul, when 1 have a lirtle afiurance of the fincerity of my graces ? How much more will it com- *fort me, to find that the Spirit hath fafely conducted C c me. 302 The Saints Everlafting Reft. III. 9. me, and left me in the arms of Jefus ? What a change was it that the Spirit made upon my foul, when he firft turned me from darknefs to light, and from the power of Satan, unto God? To be taken from that horrid llate of nature, wherein myfelf and my actions were loathfome to God, and the fentence of death was pafied upon me, and the Almighty took me for his utter enemy ; and to be prefently numbered among his Saints, and called his friend, his fervant, his fon, and the feutence revoked which was gone forth ; O what a change was this ! To be taken from that ftate wherein I was born, and had lived fo many years, and if I had fo died, I had been damned for ever ; and to be julHfied from all thefe crimes, and freed from all thefe plagues, and put into the title of an heir of heaven ; O what an aftonifh- ing change was this ! How much greater will that glorious change then be ? Beyond expreffing ! beyond conceiving ! How oft, when 1 have thought of this change in my regeneration, have I cried out, O blefled day ! and blefled be the Lord that 1 ever faw it ! How then fhall 1 cry out in heaven, O blefled eternity ! and blefled be the Lord that brought me to it i Was the mercy of my converfion fo exceeding great, that the angels of God did rejoice to fee it ? Sure then the mercy of my falvation will be fo great, that the fame angels will congratulate my felicity. This grace is but a fpark that is raked up in the afhes : it is covered with flefli from the fight of the world : but my ever- lafting glory will not be under a tujhel, but upon a bill s even upon Sion, the mount of God. CHAP. IX. to manage and watch over the Heart through the whole Work. THE laft part of this directory is, To guide you in managing your hearts through this work, and to 4hew you wherein you have need to be exceeding watchful. I have {hewed before, what muft be done -with your hearts in your preparations to the work, and in your felting upon it : 1 fliall now fliew it you, in refpcct III. .9 The Saints Everlafting Reft. 303 refpect of the time of the performance. Our chief work will here be, to difcover to you the danger, and that will direft you to the remedy. Let me therefore acquaint you before hand, that whenever you fet upon this heavenly employment, you (hall find your own hearts your greateft hinderers, and they will prove falfe to you in one or all of thefe four degrees. Firft, they will hold off, that you will hardly get them to the work; or elfe they will betray you by their idle- nefs in the work, pretending to do it, when they do it not ; or they will interrupt the work, by their fre- quent excurfions, and turning afide to every object ; or they will fpoil the work by cutting it fhort, and be gone before you have done any good in it. There- fore I forewarn you, as you value the invaluable comfort of this work, faithfully refill thefe four dan- gerous evils. i. Thou fhalt find thy heart as backward to this, as to any work in the world. O what excufes it will make ! what evafions it will find out ! and what delays, when it is never fo much convinced ! Either it will queftion, whether it be a duty or not ; or, if it be fo to others, yet whether it be fo to thee ? It will take up any thing like reafon to plead againft it: or, if thy heart have nothing againft the work, then it will trifle away the time in delays, and promife this day and the next, but flill keep off; or laftly, if thou wilt not be fo baffled with excufes or delays, thy heart will give thee a flat denial, and oppofe its own unwillingnefs to thy reafon ; thou fhalt find it draw back with all the ftrength it hath. I fpeak all this of the heart fo far as it is carnal : for fo far as it is fpiritual, it will judge this work the fweeteft. in the world. But take up the authority which God hath given thee, command thy heart : if it rebel, ufe violence with it; if thou be too weak, call in the Spirit of Chrift to thine affiftance : he is never backward to fo good a work, nor will deny his help in fo juft a caufe : God will be ready to help thee, if thou be not unwil- ling to help thyfelf. Say unto him, " Lord, thou gaveft my reafon the command of my thoughts and affeclions ; the authority I have received over them is from thee, and now, behold they refufe to obey thine authority j C c 2 thou 304 The Saints Everlafling Reft. III. 9, thou commandeft me to fet them to the work of hea- venly meditation, but they rebel and ftubbornly refufe the duty ; wilt thou not affift me to execute that autho- rity which thou haft given me ? O fend down thy fpirit and power, that I may enforce thy commands, and ef- fectually compel them to obey thy will." And thus doing, thou fhall fee thy heart will fubmit; its refiftance will be brought under ; and its backward- nefs will be turned to compliance. 2. When thou haft got thy heart to the work, be- xvare left it delude thee by a loitering formality ; left it fay, I go, and go not : left it trifle out the time, while it fhould be effectually meditating. When thou haft perhaps but an hour's time for meditation, the time will be fpent before thy heart will be ferious. This doing of duty, as if we did it not, doth undo as many as the flat omiffion of it. To rub out the hour in a bare lazy thinking of heaven, is but to lofe that hour, and delude thyfelf. What is to be done in this cafe ? \Vhy do here alfo as you do by a loitering fervant ; keep thine eye always upon thy heart ; look not fo much to the time it fpendeth in the duty, as to the work that is done : you can tell by his work, whether your fervant hath been painful : afk, what afFeflions iiave yet been acted ? How much am I yet got nearer heaven ? Verily many a man's heart muft be followed as clofe in this duty of meditation, as an ox at the plow, that will go no longer than you are calling or fcourging ; if you ceafe driving but a moment, the heart will fland ftill. I would not have thee of the judgment of thofe who think that while they are fo backward, it is better let it alone ; and that if mere love will not bring them to the duty, the fervice is worfe than the omiffion : thefe 7r,en underftand not, Firfl, that this argument would cei^iinly cafhier all fpiritual obedience; nor do they imderftand well the corrnptnefs of their own natures j nor that their fmful undifpofednefs will not fufpend the commands of God ; nor one fin excufe another : efpecially they little know the way of God to excite their affections ; and that the love which fhould compel them muft itfelf be fir ft compelled, in the fame fenfe as it is faid to compel : love I know is a moft precious grace, III. 9. The Saints Everlafting Reft. 305 frace, and fhould have the chiefeft intereft in all our uties ; but there are means appointed by God to pro- cure this lore : and fhall I not ufe thofe means, till I can ufe them from love ; that were to negledl the means till 1 have the end. Muft I not feek to procure love, till I have it already ? There are means alfo for the increafing of love, where it is begun, and means for exciting it where it lieth dull ; and muft 1 not ufe thefe means till it is increafed and excited ? Fall upon the work until thou art conftrained to love ; ; and then love will conftrain thee to further duty. - 3. As thy heart will be loitering, fo it will be di- verting. It will be turned afide like a carelefs fervant, : to talk with every one that paffeth by : when there fhould be nothing in thy mind, but the work in hand : it: will be thinking of thy calling, or of thy affli&ions, - or of every bird, or tree, or place thou feeft, or of any impei tinency, rather than of heaven; The cure here is the fame with that before; to ufe watchfulnefs and violence with your own imaginations, and as foon as they ftep out, to chide them in. Drive away thefe birds of prey from thy facrifice, and ftriftly keep thy heart to the work thou art upon.' 4. Laftly, Be fure alfo to look to thy heart fmhis> that it cut not out the work before the time, and run not away through wearinefs before it hath leave. Thou lhalt find it exceeding prone to this. Thou mayeft eafily perceive it in other duties; if'in feeret thou fet thyfelf to pray, is not thy heart urging thee ftill to cut ; it fhort ? Doft thou not frequently mind a motion to have done-? Art thou not ready to be up,- as foon al- moft as thou art down on thy knees? So will it be alfo in thy ; contemplations of heaven ; as fad as thou getteft up thy heart, it will be down again, it will be weary of the work ; it will be minding thee of other bufinefs to be done, and ficp thy heavenly walk ; before thou art well warm; What is to be done m this cafe alfo ? Why the fame authority and refclution which brought it to the work, and obferved it in the work, muft hold it to it, till the work be done. Stick to the work till thy graces be a-tted, thy affeftions raifed, and thy foul refrelhed with the delights above ; or if thou canft not obtain thefe ends at once, ply it the clofer the next. C c 3 time, 306 The Saints Everlafting Reft. Ill 9. time, and let it not go till thou feel the bleffing. " Blefled is that fervant, whom his Lord when he comes, fhall find fo doing." Thus I have directed you in this work of heavenly contemplation, and led you into the path where you jnay walk with God. But becaufe 1 would bring it down to the capacity of the meaneft, and help their memories who are apt to let flip the former particulars, 1 fliall here contract the whole, and lay it before you in a narrower compafs. But ftill I wifh thee to re- member, it is the practice of a duty that I am directing thee in, and therefore if thou wilt not practife it, do not read it. The fum is this, As thou makeft confcience of pray- ing daily, fo do thou of meditation; and more ef~ pecially on the joys of heaven. To this end, fet apart one hour or half hour every day, wherein thou mareffc lay afide all worldly thoughts, and with all polTible ferioufnefs and reverence, as if thou wert to fpeak to God himfelf ; or to have a fight of Chrift, or of that bleffed place; fo withdraw thyfclf into fome fecret place, and fet thyfelf wholly to the following work: if thou canft take Ifaac's time and place, who 'went forth into the field in the even to meditate : but if thou be a fervant or poor man that cannot have that leifure, take the fitteft time and place that thou canft, though it be when thou- art private about thy labours. When thou fetteft to the work, look up toward heaven, let thine eye lead thee as near as it can ; re- member that there is thine everlaft ing reft ; ftudy its excellency, ftudy its reality, till thy unbelief be filenced, and thy faith prevail : if thy judgment be not yet drawn to admiration, ufe thofe fenfible helps and ad- vantages which were even now laid down. Compare thy heavenly joys with the choiceft on earth, and fo rife up from fenfe to faith; if this mere confideration prevail not, then plead the cafe with thy heart: preach upon this text of heaven to thyfelf: convince, inform, confute, inftrud, reprove, examine, admonifh, encou- rage, and comfort thy own foul from this celeftial doctrine ; draw forth thofe feveral confiderations of thy reft, on which thy feveral affections may work, efpe- cialiy that affection or grace which thou intended to act. III. 10. The Saints Everlafling Reft. 307 acl. If it be love which thou wouldeft a<5t, Chew it the lovelinefs of heaven, and how fuitable it is to thy condition: if it be defire, confider thy abfence from this lovely objeft : if it be hope, confider the poffibility ;xnd probability of obtaining it : if it be courage, con- iider the fingular affiftance and encouragements which thou mayeft receive from God, the weaknefs of tke enemy, and the neceflhy of prevailing : if it be joy, confider its excellent ravifhing glory, thy intereft in it, and its certainty, and the nearnefs of the time when thou mayeft poflefs it. Urge thefe confiderations home to thy heart ; whet them with all poffible ferioufnefs upon each affection. If thy heart draw back, force it to the work ; if it loiter, fpur it on ; if it ftep afide,. command it in again ; if it would flip away and leave the work, ufe thine authority ; keep it clofe to the bufmefs, till thou haft obtained thine end ; ftir not away, if it may be, till thy love flame, till thy joy be raifed, or till thy defire or other graces be lively. Call in affiftance a]fo from God, mix ejaculations with thy ibliloquies ; till having ferioully pleaded the cafe with thy heart, and reverently pleaded the cafe with God, thou haft pleaded thyfelf from a clod to a flame, from a forgetful fmner to a mindful lover : from a lover of the world, to a thirfter after God ; from a fearful coward, to a refolved chriftian. In a word, what will. not be done one day, do it the next, till thou haft' pleaded thy heart from earth to heaven ; from con- verfing below, to a walking with God : and till thou canft lay thy heart to reft, as in the bofom of Chrift ; in this meditation of thy full and everlafting Reft. CHAP. X. An Example of this heavenly Contemplation, for tie Help of the 'Unjkllful. REST ! How fweet a word is this to mine ears ! Methinks the found doth turn to fubftance, and having entered at the ear, defcendeth down to my very heart : methinks I feel it ftir and work, and that thro' all my parts and powers, but with a various work upon ;my various parts. To my wearied fenfes and languid fpirits, 308 The Saints Everlafting Reft. III. 10. fpirits, it feems a quieting powerful opiate ; to my dulled powers it is fpirit and life ; to my dark ey;.'S, it is both eye-falve, and a perfpective : to my tafte it is fweetnefs ; to mine ears it is melody ; to my hands and feet it is ftrength and nimblenefs ; methinks 1 feel it digeft as it proceeds, and increafe my native heat and moifture, and lying as a reviving cordial of my heart, from thence doth fend forth lively fpirits, which beat through all the pulfes of my foul. Reft ! Not s a ftone that reds on the earth, nor as thefe clods of flefh (hall reft in the grave ; fo our beafts muft reft as well as we ; nor is the fatisfying of our flefhly luft, nor fuch a reft as the carnal world defireth : no, no ; we have another kind of reft than thefe ; reft we (hall from our labours, which were but the way and means to reft, but yet that is the fmalleft part : O blefled reft, where we fhall never reft day nor night, crying, Holy, boly t holy Lord God of fabbaoth ! Where we (hall ceafe from fin, but rot from worfhip ! from fufferings and forrow, but not from folace ! O blefled day, when I fhall reft in the arms and bofom of my Lord? when I (hall reft in knowing, loving, rejoicing, and praifmg ! when my perfect foul and body together, ftiall in thefe perfect' actings perfectly enjoy the mofl perfect God ! when- God alfo, who is love itfelf, (hall perfectly love me ! and rejoice over me with joy and ringing, as I (hall rejoice in him ! How near is that moll bldfed joyful day : it comes apace ! Even he that cometh -will come, end will not tarry ; though my Lord feemeth to delay his coming, yet a little, while and he will be here; what is a few hundred years when they are over ? How furely will his fign appear? and how fuddenly will he feizc upon the carelefs world ? Even as the lightning that (nines from Eaft to Weft in a moment. He who is gone hence will even fo. returu : methinks 1 hear the voice of his foregoers f Methinks I fee him in the clouds with the attendance of his angels in majefty and glory^; O poor, fecure finners, what will you now do? where will you hide yourfelves ? or what fhall cover you ? Mountains are gone ; the earth and heavens that were, are patted away ; the devouring fire hath con- fumed all, except yourfelves, who muft be the fewel for ever. O that you would onfume as foon as the earth, III. io. The Saints Everlafting Reft. 309 earth, and melt away as did the heavens : Ah, thefe wiflies are now but in vain ; the Lamb himfelf would have been your friend, he would have loved you, and ruled you, and now it is too late ! Never cry, I*ord! Lord! Too late, too late, man! Why doft thou not look about ? can any fave thee ? Whither doft thou run ? can any hide thee ? O wretch that haft brought thyfelf to this ! Now blefled are ye that have believed and obeyed ; this is the end of your faith and patience ; this is that for which ye prayed and waited : do you now repent your fufferings and forrows ? your felf-de- nying and holy walking ? Are your tears of repentance now bitter or fweet ? O fee how the judge doth fmile upon you ! there is love in his looks : the titles of Re- deemer, Hufband, Head, are written in his amiable face : hark ! doth he not call you ? he bids you ftand here on bis right hand : fear not, for there he fets his fheep: O joyful fentence pronounced with his mouth! Come ye blejftd of my Father, inherit the kingdom prepared for you from the foundation of the world I See how your Saviour takes you by the hand : the door is open ; the kingdom Is his, and therefore yours : there is your place before his throne ; the Father receiveth you as the fpoufe of his Son, he bids you welcome to the crown of glory; never fo unworthy, crowned you muft be : this was the project of free redeeming grace, the purpofe of eternal love. O blefTed grace ! O blefled love ! O the frame that my foul fhall then be in ! But I cannot exprefs it ! I cannot conceive it ! This is that joy which was procured by forrow; this is that ciown which was procured by the crofs. My Lord did weep, that now my tears might be wiped away ; he did bleed, that 1 might now rejoice ; he was forfaken, that I might not now be forfaken ; did he then die, that 1 might now live? This weeping, wounded Lord, fhall I behold ? this bleeding Saviour fhall I fee, and live in him that died for me ? O free mercy, that can exalt fo vile a wretch ! free to me, though dear to Chrift ! Here muft I live with all thefe faints ! O comfortable meeting of my old acquaintance, with whom I prayed, and wept and fuffered ; with whom I fpake of this day and place ! I fee the grave could net contain you, the lea and earth muft give up their 3io The Saints Ererlafting Reft. III. 10. their dead ; the fame love hath redeemed and faved you alib ; this is not like our cottages of clay, our prifons, or earthly dwellings ; this voice of joy is not like our old complainings, our groans, our fighs, our impatient moans ; nor this melodious praife like our fcorns and revilings, nor like the oaths and curies which we heard on earth ; this body is not like the body we had, nor this foul like the foul we had, nor this life like the life that we then lived ; we have changed our place, we have changed our ftate ; our cloaths, our thoughts, our looks, our language : we have changed our company for the greater part, and the reft of our company is changed itfelf : before we were weak and defpifed, but now how glorious ! Where are now our different judgments, our divided fpiiits? Now are we all of one judgment, of one name, of one houfe, and of one glory. O fweet reconcilement ! O happy union ; which makes us firft to be one with Chrift, and then one with ourfelves ! Now our dif- ferences {hall be dafhed in our teeth no more, nor the gofpel reproached through our folly. O my foul thou ihalt no more lament the fufferings of the faints ; never more condole thy church's ruins : never bewail thy fuf- fering friends, nor lie wailing over their death-beds* or their graves : thou fhalt never fuffer thy old tempta- tations from Satan, the world, or thy own fiefh; thy body will no more be fuch a burthen to thee ; thy pains and fickne/Tes are all now cured ; thou ihalt be troubled with weaknefs and wearinefs no more ; thy head is not now an aching head, nor thy heart now an aching heart ; thy hunger and thirft, and cold and fleep, thy labour and ftudy are all gone. O what a mighty change is this ! from the dunghill to the throne ! from a body as vile as carrion in the ditch, to a body as bright as the fun in the firmament ! from all thy doubts and fears, to this poflefTion, which hath put me out of doubt ! from all my fearful thoughts of death, to this moft bleffed joyful life ! O what a change is this : Farevvel fin ;;nd fuffering for ever ! Now wel- come moil holy, heavenly nature ; which as it muft be employed in beholding the face of God, fo it is full of God alone, delighted in nothing but him. O who can queftion the love which he doth fweetly tafte ? or doubt of III. 10. The Saints Everlafting Reft. 311 of that which with fuch joy he feeleth ? Farcwel re- pentance, confefllon, and fupplication ; farewel hope and faith ; and welcome love, and joy, and praife. I (hall now have my harveft without plowing or fowing ; my wine without the labour of the vintage ; my joy without a preacher or a promife, even all from the face of God himfelf. Whatever mixture is in the dreams, there is nothing but pure joy in the fountain. Here {hall I be encircled with eternity, and come forth no more : here fhall 1 live and ever live : and praife my Lord, and ever, ever praife him. My face will not wrinkle, nor my hair be grey ; but this mortal hath put en immoruility, and this corruptible, incorruption, and death is fwalloivtd up in viSory : death, where is thy .fling ! grave, where is thy viBory ? The date of my leafe will no more expire, nor fhall I lofe my joys through fear of "lofing them. When millions of ages are part, my glory is but beginning ; and when millions more are pad, it is no nearer ending. Every day is all noon- tide, and every month is May or harveft, and every year is there a Jubilee, and every age is full manhood : and all this but one eternity. O blelTed Eternity ! the Glory ! the perfection of my perfection ! Ah drowly, earthly, blockifli heart, how coldly doft thou thirik of this reviving day ? Doft thou fleep when thou thinkeft of eternal Reft? Art thou hanging earth- ward when heaven is before thee ? Hadft thou rather -fit thee down in dung, than walk in the court of the prefence of God ? Doft thou now remember thy worldly bufmefs ? Art thou thinking of thy delights ? Wretched heart is it better to be there, than above with God ? Is the company better ? are the pleafures greater ? Come away, make no excufe, make no delay: God com- mands, and 1 command thee, eome away, gird up thy loins ; afcend the mount, and look about thee with ferioufnefs and with faith. .Look thou not back upon the way of the wildernefs, except it be when thine eyes are dazzled with the glory, or when thou wouldft com- pare the kingdom with that howling defart, that thou mayeft more fcnfibly perceive the mighty difference. Pis' thine eye upon the fun itfelf, and look not down to earth as long as thou art able to behold it ; except it 2>e -to difcern more eafily the brightnefs of the one by the 312 The Saints Everlafting Reft. III. ic, the darknefs of the other. Yonder is thy father's glory; yonder mud thou dwell when thou leaveft this earth : yonder muft thou remove, O my foul, when thou departed from this body; and when the power of thy Lord hath raifed it again, and joined -thee to it, yonder muft thou live with God for ever. There is the glorious New jfsrufalem, the gates of pearl, the foun- dation of pearl t thejireets and pavemetit of tranfparent gold. Seeft thou that fun which lighteth all the world ? Why it muft be taken down as ufelefs there, or the glory of heaven will darken it, and put it out ; even thyfelf fliall be as bright as yonder rifmg fun ; God